Auswahl der wissenschaftlichen Literatur zum Thema „Women's Christian College (Madras, India)“

The novels of Indian writerA. Madhaviah (1872–1925) are deeply ambivalent toward British Protestant missions in the Madras Presidency. The son of a Brahmin family from the Tirunelveli District in what is now the state of Tamil Nadu, Madhaviah had the opportunity to form close intellectual relationships with British missionaries and Indian Christian converts while studying for his B.A. at the Madras Christian College, completing his degree in 1892. Although he remained a Hindu throughout his life, Madhaviah's first English novel,Thillai Govindan(1903), praises some missionaries for their moral characters, naming in particular the Madras Christian College's principal, William Miller (1838–1923); however, the same novel also criticizes other unnamed Madras missionaries for extravagant lifestyles that squandered the money of unsuspecting supporters in Britain (64). Madhaviah's deep commitment to late-nineteenth and early twentieth-century Indian women's reform movements, including widow remarriage, the abolition of child marriage, and women's education, meant that he often agreed with British missionaries championing similar reforms in Indian society. However, his early novels also criticize the proselytizing activities of missionaries, particularly in educational settings. In his Tamil novelPadmavati Carittiram(1898, 1899) and English novelSatyananda(1909), Madhaviah exposes missionary attempts to take advantage of a young pupil's inexperience in an educational setting or to exploit a quarrel between pupil and family members to secure a conversion. Yet in contrast, Madhaviah's final English novel,Clarinda: A Historical Novel(1915), offers perhaps the most positive depiction of an Indian Christian conversion in his fiction. A historical novel that reimagines the life of a renowned eighteenth-century Marathi Brahmin woman convert living in Thanjavur, Madhaviah'sClarindaoffers Christian conversion as a liberating decision for the young Clarinda. Her conversion allows her as a widow to escape the patriarchal control of her abusive husband's family and to contribute to her community as a philanthropist and an early social reformer. While Madhaviah remained critical of certain conversion tactics, which could transgress ethical boundaries, Madhaviah also acknowledged that missionary goals for women's improved lot within society often intersected with his own convictions.

AbstractThe educated woman and the college girl were, for the great part of the nineteenth and twentieth centuries in India, subjects of immense anxiety. In this article, I examine the gossipy narratives that a missionary educator in South India, Eleanor McDougall, wrote biannually for readers in America and Britain, whilst she was Principal of Women's Christian College (WCC) in erstwhile Madras, along with the book on her experience that she eventually published. In doing so, I locate the circulation of gossip in transnational circuits as a site where colonial anxieties about young Indian women as subjects of uplift came to be produced. For women like McDougall, the expression of urgent anxiety about young women's moral and social conditions served as a means to secure legitimacy for the work they did, and position themselves as important participants in a new discourse of philanthropically mediated development that emerged in the early twentieth century with the influx of American charitable capital into countries like India. At the same time, I show, in responding to her writing about them, that the Indian staff and students at WCC did not concur with colonial authority marks a site of refusal: suggesting the anxious boundaries of colonial knowledge production at a time when the surety of discourses of racial difference was beginning to unravel. In its study of McDougall's gossipy writing, this article therefore contributes to a complicated and non-linear understanding of emotions as a site of power and hierarchy.

ABSTRACT: Krupabai Satthianadhan’s Saguna (1889–1890) is an autobiographical novel by one of the first Indian women to attend medical school in Madras. Saguna is a New Woman narrative of spiritual and social development for both its protagonist and the emerging Indian Christian community. Written in English, it was serialized in the Madras Christian College Magazine , a periodical reaching British, Anglo-Indian, and Western-educated Indian readerships regionally, nationally, and in Christian missionary networks throughout the Empire. Satthianadhan investigates the origins of Indian Christian womanhood in Indian Christian conversion narratives and professional work, especially the mission-sponsored Bible Woman. Critiquing the ways in which female converts and Bible Women retain limited personal agency or occupy lowly positions in the community, Satthianadhan presents her protagonist as a New Woman who draws on the Bible Woman’s example of bold preaching and her own liberal education to ground her beliefs about society and religion in independent, rational thought. Satthianadhan promotes Indian women’s education reform as a movement to be embraced by the Indian Christian community and as a means through which its women can join theological conversations and champion social reform efforts in the larger, male-dominated, Indian public sphere.

Krupabai Satthianadhan’s Saguna (1887–88), initially serialised in the Madras Christian College magazine is rightfully regarded as the first Indian spiritual autobiographical novel. Any study of this narrative compels one to explore the influence of the Evangelical autobiography on this genre in nineteenth century India as well as to engage with the distinctive aspects of an Indian Christian woman’s spiritual quest in British India. This study also argues for focus on the spiritual life of Indian Christianity as a valid way of according recognition to the experiences and struggles of the life of a religion that is outside of mainstream religious discourse in contemporary India.

A total of 108 species of spider species belonging to 84 genera and 25 families were identified from the scrub jungle of the Madras Christian College campus. Pagida salticiformis (O. Pickard-Cambridge, 1883) is recorded for the first time from India. Langona tigrina (Simon, 1885) is rediscovered 135 years since its first description and the unknown male is described and illustrated. A new combination, Langona davidi (Caleb, Mungkung & Mathai, 2015) comb. nov. is proposed for the species previously placed in Phlegra. Three new synonymys have been recognized: Clubiona foliata Keswani & Vankhede, 2014 and Clubiona pashabhaii Patel & Patel, 1973 are junior synonyms of Clubiona filicata O. Pickard-Cambridge, 1874 and Myrmarachne megachelae Kumar & Mohanasundaram, 1998 is a junior synonym of Myrmaplata plataleoides (O. Pickard-Cambridge, 1869). Distribution records of several species have been updated and as many as 31 species are recorded for the first time from Tamil Nadu State. The family Salticidae is the most diverse with 28 species belonging to 22 genera followed by Araneidae with 19 species in 11 genera. Guild structure analysis revealed seven feeding guilds of which, stalkers and orb-web weavers are the dominant feeding guilds followed by ground runners, ambushers, and scattered line weavers, respectively.

John Robertson Henderson was born in Scotland and educated at the University of Edinburgh, where he qualified as a doctor. His interest in marine natural history was fostered at the Scottish Marine Station for Scientific Research at Granton (near Edinburgh) where his focus on anomuran crustaceans emerged, to the extent that he was eventually invited to compile the anomuran volume of the Challenger expedition reports. He left Scotland for India in autumn 1885 to take up the Chair of Zoology at Madras Christian College, shortly after its establishment. He continued working on crustacean taxonomy, producing substantial contributions to the field; returning to Scotland in retirement in 1919. The apparent absence of communication with Alfred William Alcock, a surgeon-naturalist with overlapping interests in India, is highlighted but not resolved.

The genus Hersilia was established by Audouin in 1826 with H. caudata Audouin, 1826 as the type species. It is the most speciose hersiliid genus presently comprising 79 described species worldwide (World Spider Catalog 2017, version 18). There are seven species known from India: H. aadi Pravalikha, Srinivasulu & Srinivasulu, 2014, H. longivulva Sen et al., 2010, H. orvakalensis Javed et al., 2010, H. savignyi Lucas, 1836, H. striata Wang & Yin, 1985, H. sumatrana (Thorell, 1890), H. tibialis Baehr & Baehr, 1993. This paper is based on fresh material collected from the patches of scrub jungle enclosed within the Madras Christian College campus, Chennai, Tamil Nadu, India. Both sexes of H. savignyi are illustrated. H. aadi Pravalikha, Srinivasulu & Srinivasulu, 2014 is synonymized with H. savignyi Lucas, 1836.

This article by Dame Mary Scharlieb (1845–1930) addresses issues on marriage and sexuality raised at the 1920 Lambeth Conference of Anglican Bishops. It is likely that she had a strong influence on the Bishop of London on medical issues, and, through him, on the resolutions on marriage and sexuality at this Conference. Her article, published in Theology in November 1920, is clearly a piece of its time and reflects a fascinating mixture of pro-women and conservative ethical views, tempered by her understanding of medical science as it was then: for example, she and the bishops at the Conference strongly opposed the use of contraception even within marriage (ten years later the Lambeth Conference dropped this opposition). Mary Scharlieb was a pioneer female gynaecologist. Raised as an Evangelical, she became an Anglo-Catholic after her marriage to a British lawyer who was employed in Madras. Her medical training, prompted by the lack of medical help for Indian women, began at the Madras Christian College but was completed at Mrs Garrett Anderson’s London School of Medicine for Women, leading to her appointment at the Royal Free Hospital in 1902. Her husband stayed working in India until his death, while she worked as a gynaecologist in London. She was created a Dame two years before her death. Editor.

AbstractFocusing particularly on the Madras College of Physical Education opened in 1919, this article reconstructs the role of the United States of America-dominated Indian Young Men's Christian Association (YMCA) in the spread of physical-education schemes in South Asia between the beginning of the century and the outbreak of the Second World War. American YMCA secretaries stressed the scientific, liberal, and egalitarian character of their ‘physical programme’ aiming at the training of responsible and self-controlled citizens and therefore supposedly offering an alternative to British imperial sports. The study demonstrates that the Y indeed exercised a considerable influence by acting as adviser to provincial and ‘princely’ governments as well as through the graduates of the Madras College of Physical Education (MCPE), many of whom became physical directors in educational institutions in India, Burma, Ceylon and other Asian countries. At the same time, it also makes clear that North American models could not be transplanted in a simple or straightforward manner to South Asian contexts. For one, in spite of its representation as a ‘school for democracy’, the Y's supposedly inclusive and emancipatory discourses and practices of physical fitness remained over-determined by the powerful influences of the colonial discourse of race, and the programme of the Indian Y continued to be rife with the imperial tropes ofsomatic Orientalismpredicated on the idea of fundamental difference between Westerners and South Asians. Likewise, the Y's sports mission turned out to be lessAmericanthan its advocates had hoped: ‘sportified’ versions of local games and physical exercises played an ever-increasing role in the numerous institutions of the Y in South Asia, leading eventually to a thorough ‘pidginization’ of its fitness regime.

IntroductionThe development of type 2 diabetes mellitus disproportionately affects South Asian women with prior gestational diabetes mellitus (GDM). The Lifestyle InterVention IN Gestational diabetes (LIVING) Study is a randomised controlled trial of a low-intensity lifestyle modification programme tailored to women with previous GDM, in India, Bangladesh and Sri Lanka, aimed at preventing diabetes/pre-diabetes. The aim of this process evaluation is to understand what worked, and why, during the LIVING intervention implementation, and to provide additional data that will assist in the interpretation of the LIVING Study results. The findings will also inform future scale-up efforts if the intervention is found to be effective.Methods and analysisThe Reach Effectiveness Adoption Implementation Maintenance (RE-AIM) methodological approach informed the evaluation framework. Michie’s Behaviour Change Theory and Normalisation Process Theory were used to guide the design of our qualitative evaluation tools within the overall RE-AIM evaluation framework. Mixed methods including qualitative interviews, focus groups and quantitative analyses will be used to evaluate the intervention from the perspectives of the women receiving the intervention, facilitators, site investigators and project management staff. The evaluation will use evaluation datasets, administratively collected process data accessed during monitoring visits, check lists and logs, quantitative participant evaluation surveys, semistructured interviews and focus group discussions. Interview participants will be recruited using maximum variation purposive sampling. We will undertake thematic analysis of all qualitative data, conducted contemporaneously with data collection until thematic saturation has been achieved. To triangulate data, the analysis team will engage in constant iterative comparison among data from various stakeholders.Ethics and disseminationEthics approval has been obtained from the respective human research ethics committees of the All India Institute of Medical Sciences, New Delhi, India; University of Sydney, New South Wales, Australia; and site-specific approval at each local site in the three countries: India, Bangladesh and Sri Lanka. This includes approvals from the Institutional Ethics Committee at King Edwards Memorial Hospital, Maharaja Agrasen Hospital, Centre for Disease Control New Delhi, Goa Medical College, Jawaharlal Institute of Postgraduate Medical Education and Research, Madras Diabetes Research Foundation, Christian Medical College Vellore, Fernandez Hospital Foundation, Castle Street Hospital for Women, University of Kelaniya, Topiwala National Medical College and BYL Nair Charitable Hospital, Birdem General Hospital and the International Centre for Diarrhoeal Disease Research. Findings will be documented in academic publications, presentations at scientific meetings and stakeholder workshops.Trial registration numbersClinical Trials Registry of India (CTRI/2017/06/008744); Sri Lanka Clinical Trials Registry (SLCTR/2017/001) and ClinicalTrials.gov Registry (NCT03305939); Pre-results.

This chapter tracks the most momentous years of Reddick’s life as he became a professor of history at Alabama State College in Montgomery and emerged as a major leader within the southern civil rights movement. He helped guide and document the Montgomery Improvement Association during the Montgomery Bus Boycott, and he then did the same for the Southern Christian Leadership Conference, serving as a founding member of its nine-member executive committee and as the organization’s official historian. Reddick also became a close mentor to Martin Luther King Jr. during these years, and he wrote the first biography of King, Crusader Without Violence (1959), helped King write a memoir on the boycott, Stride Toward Freedom (1958), and traveled with King and his wife Coretta Scott King to India. After supporting the local student sit-in movement in 1960, Alabama Governor John Patterson had him fired from Alabama State College, thus symbolizing his significant stature within the civil rights movement.

Service-learning is a pedagogical tool that bridges the gap between classroom knowledge and real-world experiences. The study aimed to assess the impact of service-learning projects on whole person education among the students. Service-learning project was planned and executed to economically empower the tribal women of Yercaud, Salem district, by the post graduate students of the Department of Home Science, Women's Christian College, Chennai, India. A pre-test, post-test questionnaire was formulated and validated. The questions were framed based on personal and social growth and development, academic and spiritual learning. The students showed a significant improvement in personal and social growth and development, improvement in the ability to apply knowledge of nutrition and entrepreneurial skills and also enhanced their spiritual learning. The continuous reflection process enabled them to gain better insights about their civic responsibility. The project had a profound effect on the students and was effective in developing whole person education.