Academic literature on the topic 'Students' Brotherhood (Bombay, India)'

In 1826, Dr John McLennan was asked by Governor Mounstuart Elphinstone of Bombay to set up the first school to teach modern medicine to Indian citizens. He was expected to create textbooks on a variety of subjects in local languages and teach medicine to poorly educated students in their native tongues. Despite his valiant efforts, the school was deemed a failure and was abolished by the Government in 1832. Sir Robert Grant, appointed Governor of Bombay in 1835, analysed records pertaining to this medical school and concluded that the school failed since Dr McLennan was not provided the assistance he needed and as his suggestions for access to a hospital to teach medicine were not heeded. Dr McLennan provided able support to Dr Charles Morehead on his appointment as Principal and Professor of Medicine at the newly created Grant Medical College in Bombay in 1845. Dr Morehead dedicated his classic ‘Clinical researches on diseases in India' to Dr McLennan. Dr McLennan headed the Board of Examiners created to assess the competence of the first batch of medical students emerging from this College. The system of evaluation set up by him remains admirable. Dr McLennan retired from service as Physician-General, full of honours.

Learning outcomes The learning outcomes are as follows: to analyze the driving forces that lead non-government organizations (NGOs) to develop need-based programs; to evaluate the strategy adopted by NGOs in attaining the organization’s mission and creating a social impact, corporate social responsibility, inclusion, labor market, social enterprise, strategy and vocational learning; to apply social business canvas for analyzing the business model deployed by NGOs to develop market linkages; to analyze the challenges in setting and scaling NGO programs and strategies designed to address the same; and to enable students to brainstorm in creating future growth options for scaling up and replicating NGO programs. Case overview/synopsis The case describes the journey of Salaam Bombay Foundation (SBF), a national-level NGO registered in 2002 in Mumbai, India. In March 2020, SBF had an annual budget of INR 13.98 crores (US$1.84m). It addresses the challenging environments children from economically constrained families face by engaging them in continuing school education and providing vocational training. Since its inception, SBF has launched and executed many in-school and after-school programs. To successfully transit skilled adolescents and teenagers into the labor market and help them make informed career decisions, SBF launched “DreamLab,” a stipend-based “internship” model, in August 2018. Gaurav Arora, Vice President SBF, was assigned the responsibility to scale up skills@school and DreamLab internship programs. With disruptions caused by the pandemic in March 2020, Arora struggled to operationalize DreamLab as initially planned. The case is at a crucial decision point where clouds of uncertainty have made Arora and his team anxious about their future course of action. Complexity academic level The case is intended for students of undergraduate and graduate programs in Business Management, Social Entrepreneurship and Social Work programs. Executives of management development programs can also use the case to analyze the effectiveness and management of the skill development program. Supplementary materials Teaching notes are available for educators only. Subject code CSS 3: Entrepreneurship.

The divine teacher-student relationship that covers 100 years of knowledge transfer is the underpinning of this remarkable personal story. Importantly, this narrative is about an Indian genius and a geologic pioneer, Professor T. N. Muthuswami Iyer, known as TNM. The first generation (1920s-1960s) TNM began his teaching career as a crystallographer and a mineralogist at the University of Madras-Gundy Campus (Chennai) in 1924, and continued at the Presidency College (Madras), Sager University (Madhya Pradesh), and Annamalai University (Tamil Nadu). One of his early students at Presidency was A. Parthasarathy, who later studied at the Imperial College in London (UK) and earned his Ph.D. in Engineering Geology from the London University (UL) in 1954. The second generation (1940s-1980s) Prof. Parthasarathy became the Head of Applied Geology section in the Civil Engineering Department at the Indian Institute of Technology (IIT) Bombay in 1964. The third generation (1960s-2020s) G. Shanmugam earned his B.Sc. in Geology and Chemistry from Annamalai University with a First Class (1965) and started teaching science in a local high school in his hometown of Sirkazhi, Tamil Nadu. TNM, who was the Head of Geology at Annamalai University in 1965, motivated G. Shanmugam to quit his teaching job and pursue M.Sc. in Applied Geology at IIT Bombay. Shanmugam earned his M.Sc. in Applied Geology at IIT Bombay under the guidance of Prof. Parthasarathy. Education and training at IIT Bombay propelled Shanmugam to receive his second M.S. and Ph.D. degrees in the USA. His Ph.D. research under the guidance of Prof. Kenneth R. Walker at University of Tennessee on Ordovician tectonics and sedimentation in the Southern Appalachians led to securing a research position with Mobil Oil Company in Dallas, Texas in 1978. Because of his global research on multiple domains while at Mobil and as post-retirement consultant since 2000 for oil companies in India and China, Shanmugam has to his credit 382 published works that include three Elsevier books on process sedimentology and petroleum geology, with the first two books were translated into Chinese language. He has authored 6 invited Encyclopedia Chapters for Elsevier and McGraw Hill Book Companies and has delivered 89 lectures worldwide during 1980-2021 period. He won the top "Special Prize" from Springer Journal of Palaeogeography in 2020 for "Excellent Papers" based on Science Citation Index (SCI) of five articles published during 2012-2018. Shanmugam's efforts in knowledge transfer during the COVID-19 global pandemic included giving virtual lectures on Zoom, Google Meet, and WebEx platforms to academia (e.g., Royal Holloway, University of London, IIT Bombay, and Ohio University). Shanmugam organized 23 onsite workshops on "Deep-water sandstone petroleum reservoirs" worldwide, which included (1) the UK Government Department of Trade and Industry (DTI), Edinburgh, UK, (2) Reliance Industries Ltd., Kakinada, India, (3) Hardy Oil, Chennai, India, (4) Oil and Natural Gas Corporation (ONGC), Mumbai and Kajuraho, India, (5) Petrobras, Rio de Janeiro, Brazil, (6) Research Institute of Petroleum Exploration and Development (RIPED) of PetroChina, Beijing, China, and (7) China University of Petroleum, Qingdao, China. The T. N. Muthuswami - A. Parthasarathy - G. Shanmugam lineage, spanning over 100 years, is unique and phenomenal in knowledge transfer among geoscientists. On the economic front, TNM and his lineages contributed directly to the petroleum, atomic mineral, cement, gemstone, and geothermal energy industries, among many others. The acronym "TNM" for T. N. Muthuswami Iyer is just perfect for a Transformational, Neoteric and a Motivating teacher and a noble soul!

Pakistan’s image as civilized society has been tarnished in recent years because of several factors. One of the factor had been human organ (“Kidneys”) trade which has shifted from India to Pakistan. Media, in particular had gone to the extent of labeling it as shifting of “Kidney Bazar”, “Bombay Bazar” from India to Lahore and Islamabad. We as a nation have failed to promulgate cadaveric law. Even the medical community is not aware of the curse of non-related renal Transplantation in Pakistan. You discuss the dilemma of Kidney trade even with medical students and young doctors, they may have opposite opinion and perceive it as a “life saving” procedure. They may not be able to differentiate between “Altruistic” and “Commercial interests” involved in the “trade” of renal transplantation. This review will highlight some of the ethical aspects of this important topic concerning our nation at this time of actual implementation of Cadaveric Law

Dr. Ambedkar, who was a strong fighter and a wise scholar, has done a lot to move society toward Liberty, Equality, and Brotherhood. He was the first Indian to break down barriers that kept women from getting ahead in India. By writing down the common Civil Code for Hindus and other parts of Indian society, he laid the groundwork for real and honest work. In this paper, we try to show what Dr. Ambedkar thought about women's problems in India before and after it became independent, as well as how they still matter today. Dr. Ambedkar started his movement in 1920. He made a lot of noise about how bad the Hindu social order was. In 1920, he started the journal Mook Nayak, and in 1927, he started Bahiskrit Bharat. Through its topics, he drew attention to the problems of women and the need for education, as well as the problems of the depressed. Radhabai Vadale's speech at a press conference in 1931 showed how Dr. Ambedkar tried to give women the confidence to speak up. In the Bombay Legislative Assembly, he pushed hard for measures to help women plan their families. Dr. Babasaheb worked his whole life to help women, even those who were involved in bad things like prostitution. Ambedkar made poor, illiterate women aware of their rights and gave them the motivation to fight against unfair social practises like child marriage and the devdasi system. Dr. Ambedkar tried to make sure that women's rights were a part of India's political language and constitution. He insisted that the Hindu Code bill include the most important changes and improvements. He also insisted and asked every member of parliament to help get the bill passed in parliament. In the end, he quit for the same reason. So, every sentence and word he says shows how much he cares about women and wants them to grow in every way.

Saffronisation, a neologism that is derived from the saffron robes worn in particular by holy Hindu men, is used to denote the conflation of linguistic, semiotic and political actions taken by the far-right Hindu nationalist brotherhood in India to mechanically alter Indian history so that it resonates with the rest of the Hindu nationalist propaganda and policymaking. The process of Saffronisation, when coupled with westernised pedagogical curricula, has been inculcated within and beyond the periphery of educational institutions since the early twentieth century. While education in India has remained a concentrated resource in the hands of the communities that constitute the upper castes within the social hierarchy, the exclusivity of available academic resources and intellectual capital in the hands of a selected few has come off as the result of intersectional crises that collectively act as a bridge in connecting class and caste politics. This paper explores the impact of Saffronisation as a socio-political movement on educational institutions, the changes that have been made in textbooks in the recent times and in a holistic sense, attempts to analyse the effects of a neo-Fascist governance on schooling and how it affects students hailing from backgrounds that have been marginalised for generations. It is also an exploration of the role of the saffron propaganda in enabling otherisation of non-Hindu identities in higher education institutions.

Objective: Low socioeconomic status young people in low- and middle-income countries use tobacco at higher rates than their wealthier peers. School-based tobacco use prevention interventions that employ a life skills approach are effective at preventing tobacco use. In India, the Salaam Bombay Foundation (SBF) has implemented a multiyear, multicomponent life skills education programme in Mumbai schools to prevent tobacco use. A quantitative evaluation found that SBF programme exposure was associated with not only reduced tobacco use but also improved life skills, self-esteem and self-efficacy. To illuminate how programme exposure engendered these effects, we compared the experiences and perceptions of eighth and ninth grade students (ages 13–15) between SBF and non-SBF schools. Methods: We divided Mumbai into four quadrants or regions and randomly selected one SBF and non-SBF school from each quadrant; 10 participants were then randomly selected from one class per school. A total of eight group discussions ( N = 80 participants) were conducted using mind-mapping with a focus on students’ daily life, future aspirations and non-academic school programming. Researchers analysed the data thematically. Results: Despite similar home lives, SBF students were profoundly more optimistic about their future than non-SBF students. SBF students attributed this increased optimism and agency to opportunities to actively advocate against tobacco, formal recognition in a published newsletter, a sense of belonging to a ‘Super Army’ and supportive mentorship provided by their Super Army and peer leaders. The SBF programme created a safe space in which to build resilience. Conclusion: These findings can guide development of programmes for vulnerable populations with broader goals than tobacco prevention.

Indian Railways is the largest railway network in Asia. With a modest beginning in India on April 16, 1853, when the first wheels rolled on rails from Bombay to Thane, the Indian Railways has emerged today as the main vehicle for socio-economic development of the country. Some of the services provided by Indian Railways are freight services, parcel carrier and catering, tourism services and other related services owned by the Government of India. Indian Railways is the largest railway network in Asia. With 1.3 million employees, it is the largest employer in the organized sector in India. The main objective of this study is to analyse the passenger satisfaction and problems regarding the service provided by the Indian railways. Primary data were collected by interviewing 75 passengers of Rail transport in Tirunelveli with a specially prepared interview schedule. The researcher has applied Simple Percentage analysis, Weighted Average and one sample t- test with the help of SPSS. It is observed from the study that the sample group mainly consists of female respondents from the age group of 20-40. Most of the respondents are unmarried and graduates and are living in urban area. Most of the respondents are students and they prefer train travel because of comforts. Passengers are highly satisfied of A/C class fare. If the fare is fixed on the basis of distance, the passengers will be more satisfied.

Searching for Solace consists of two parts, two appendixes, and a sectiondisplaying documents and photos of Yusuf Ali and those with whom he hadcontact.The author devotes the first part to A. Yusuf Ali's life and his service tothe British. He was born in 1872 in Surat, western India, into the Bohra mercantilecommunity, whose members trace their Muslim ancestry to the effonsof preachers sent by the FaJimid caliphs in Cairo. Ali was sent to Bombay forhis education. While there, he attended the new school of the Anjuman-e-Islamand, subsequently, a missionary school named after its founder, John Wilson.He was barely eight or nine years old when he left home. Classes were taughtin both Urdu and English. When he was fifteen, Ali left Wilson's school andentered its senior section, Wilson College, which was affiliated to the Universityof Bombay. Sherif thinks that Ali's education in the Anjuman schoolhelped him resist the cultural onslaught of the dominant British colonizer.Ali arrived in Britain in 1891 to study law at St. John College. He eventuallybecame one of its best students, which predisposed him to work in theIndian Civil Service (ICS), a much prized career. His first appointment, on 23January 1896, was assistant magistrate and collector in Saharanpur, India. Aftera few years in India, he returned to Britain in 1905 for a leave. While there, hemarried Teresa Mary Shalders. Sherif thinks that his marriage to an Englishwoman symbolizes Ali's desire to establish a bridge between India and the West.But this marriage ended in divorce in 1912 following his wife's an exttamaritalaffair. Their children were left in her custody. The affairs of his children are consideredto be one reason that pushed Ali to resign from ICS. But his loyalty tothe British empire remained sttong. When Britain declared war on Germany inAugust 1914, he reaffirmed his commitment: "I am prepared and shall bepleased to volunteer to temporary service, in any capacity in which I can be usefulon account of the War" (p. 32).Ali's strong commitment to the British was based on his belief that Indiacould learn a lot from Britain. But he also had a strong faith in Islam as a religionand civilization that could contribute much to the West. This should havebeen among the strong reasons that motivated him to ttanslate the Qur'an intoEnglish. His Interpretation of the Qur'an has made him famous among Muslimspeakers of English throughout the world. The author underlines a number offactors that helped Ali achieve this great work: "A troubled domestic life, ear ...

Dr. Bhim Rao Ambedker was a well-known teacher himself. He established People‟s Education Society in Bombay and Aurangabad to educate the students of Dalit community. His educational philosophy is reflected in his lectures, his published articles in various magazines and his work in the educational institutions. He said that every educational institute should be an agency of change society. Dr. Ambedkar strongly held that education should be a priority for the society and utilised for growth of individuals with character. The present paper is concerned with his educational thoughts of Dr. Ambedkar. Dr. Ambedkar wanted a type of education that not only inculcates awareness and fulfilment of human rights among citizen but also teaches human dignity and justice in India. According to him Education could open the eyes and encourage the oppressed ones to fight and remove injustice and exploitation they are suffering from ages. He recognized that, lack of education was the main cause for the backwardness of poor people. He preferred humanistic education which enables a man to rediscover himself and ensure freedom rather than being a student of the church, school or the state. He put all his efforts to ensure the educational opportunities to all the citizens of independent India without any discrimination, for which he framed some rights in Indian Constitution.

There were several links between India and the Ecole. The most important of these have been discussed in this chapter. Aurobindo Bose was among the early students of Rabindranath Tagore’s Brahmacharya Ashram in Santiniketan. He was later also a part of the Ecole. In 1930, it was Aurobindo Bose who urged Tagore to visit the school. During his later life, he became attached to Edith Geheeb and lived at the Ecole d’Humanité as a permanent resident until his death. Edith Geheeb felt inspired by Indian philosophy which she first studied with V.N. Sharma and Alwine von Keller. Edith was in touch with two senior monks of the Ramakrishna Mission— Swami Yatiswarananda and Swami Nikhilananda. She was their loyal student, devotee, and supporter until their demise. In 1953, the two sons of Indira Gandhi, Rajiv and Sanjay, were admitted to the Ecole for several months while their mother was on a diplomatic mission. This resulted in a prolonged and affectionate correspondence between Edith Geheeb and Indira Gandhi. During that time, the Geheebs also met Jawaharlal Nehru in Geneva. Edith was deeply interested in visiting India, her spiritual home, but felt she could not leave the Ecole for very long. At the age of 80, when Paul Geheeb, had already died, she overcame her scruples and visited India, mainly Belur Math in Kolkata, Santiniketan, but also Madras, Bombay and Delhi.

Abstract American missionaries also contributed to the creation of a Protestant inspired, reform-minded culture in Maharashtra, the triangular region in western India known as the Bombay Presidency, which included the coastal region of the Konkan, the Sahyadri Mountains, and the arid plains of the Deccan. But this reform-minded culture had a very different shape and history than the new culture inspired by missionaries in Persia, where the weakness of Nestorian culture left the Nestorian people highly vulnerable to intellectual domination by missionaries. In contrast, the strength of Hindu culture in Maharashtra enabled Hindu reformers to exploit missionary influence to an extraordinary degree. Mary Lyon’s students and their missionary associates exerted no less influence in this region than they did in northwest Persia, but in Maharashtra their influence was absorbed, to a considerable extent, within the context of the heterogeneous and powerfully syncretic tradition of Hinduism. Thus missionary efforts in Maharashtra functioned as a catalyst for Hindu reform, which coincided with a significant degree of missionary failure to convert Hindus to Christianity.