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Good afternoon. Welcome to the 2019 Settles Lecture. The settles lecture in mission and evangelism was established in 1947. Bye mrs wr settles of big spring texas . It is my delight to introduce the 2019 settles

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lecturer. The reverend dr Haroon W jones. Dr jones is the dan and Lillian hanky, Associate professor of world evangelism and director of the Master of Theology program at candler School of Theology. Emory University Dr

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jones grew up in India, where his parents served as methodist missionaries for over four decades. After his undergraduate studies at Yale University, he spent four years in the Philippines, working in both ecclesiastical and secular

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non governmental organizations. His scholarship has grown out of his life and experience in south and southeast Asia, where he was immersed in a variety of cultural, religious and socio political contexts. Trained as an historian

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at both Yale divinity School, where he received his M div in Princeton Seminary, where he received his PhD dr jones investigates how christians have appropriated and spread their faith in asian contexts, especially in the era

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of european and american imperialism. Jones is the author of two books Missionary Christianity and Local Religion, American Evangelicalism in north India, 18 36 to 18 70 And Christian Missions in the American Empire. Episcopalians in

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Northern Luzon The Philippines 1902- 1946. He has also produced numerous articles and book chapters on Christianity in Asia and his current research focuses on the history of Christianity in roger stone India, as well as other

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topics in the fields of world Christianity and Miss theology . Besides his work and experience in Asia, jones has served as pastor of United Methodist congregations in Connecticut and New Jersey. He is an ordained elder in

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the new york annual conference of the United Methodist Church . Yeah, Dr jones is no stranger to Austin Seminary. From 2000 to 2, 2010. He served as assistant professor and subsequently as associate professor of

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mission and evangelism here the last few years years in this capacity as the john W and Helen Lancaster, Chair of Mission and evangelism. Mm. Sharon was widely regarded as an engaging teacher and consummate colleague,

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a delightful conversationalist with an infectious laugh. You may hear that this morning a room might also be described as a team player. He was effective on committees . Perhaps too effective because he kept getting asked to

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two. He kept getting appointed to chair them by the then dean. Most significantly, he chaired the three year process of revising the MD of curriculum, a process that included focus groups, study of theological

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curricula across the country and a deep dive into faculty politics. The result of this process was the curriculum that we still have at the seminary, much to the thanks of Iran's good work. Dr jones lecture

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today is entitled protestant missions and women's education in a colonial context. Baron, welcome back to Austin Seminary . We look forward to the words you bring to us today. Okay, yeah, thank you Dave

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for those very kind words. It's wonderful to be back. Really grateful to President Warlock and to Dean Jensen for the invitation. I used to give that spill when I was here about the about the settles

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lectures and uh, I've uh you know, ran through the list of people that have been here. And it is a probably as far as I know , it's the oldest lectures in mission and evangelism in

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the United States. And there have been great luminaries that have lectured here through the years beginning in 1947 . So I don't consider myself one of them, but I wouldn't turn down and offered to come too

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often come back and visit Austin Presby. So uh here I am and thank you so much for your gracious hospitality, all of you, especially Allison of course, mm. If one picks up a newspaper

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in India today, whether in english or in one of the regional languages, one will notice that under the classifieds there is a substantial section called matrimonial here . Parents and increasingly young people themselves look for marriage

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partners, uh for their, for their Children or themselves, of course matrimonial sites for South asians proliferate on the internet. What happened here? Mhm. Oh, I pressed the wrong button probably. Why

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should go to the mouse? Yes, he is . There we go. Mhm. Mhm. Thank you. And now let's try and hit the right one. Ah yes. So yeah, look for

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partners for themselves. Uh and I've shown you some of these here, Shaadi dot com. Shoddy means wedding given salty means life partner. So it's interesting that given south dot com is us based and he

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uses the hindi term. Life partner is India based and he uses the english term. So uh you know you sort of can go back and forth part of matrimony bar. This is a term for India

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. So these sites are not for dating, they are for marriage. You can plug in all the data for your child or yourself. And uh if this lecture gets boring, go ahead to one of

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these sites. And it's really fascinating. Um You put in your gender, your age, religion, mother tongue, your cast, protestant and roman Catholics are different castes in India location and so on.

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And you get a list of probably thousands of people who match your profile and who are also looking for a marriage partner. one key data in the marriage market is the education of the young person B.

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A. M. Ed, uh for respectable classes , a marriageable woman will have a bachelors and perhaps a master's degree. A doctorate may indicate too much love of learning. A mere high school degree that

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she belongs to the lower classes, choosing mates according to family background, has a very long history in indian societies. And I am going to be talking about most of, here's a map of India.

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I'm talking mostly about North India because that's where my knowledge bases, both in terms of living there and also in terms of my research. So, um , so this is a very long history for millennia

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, uh choosing uh spouses according to family history. What is a relative novelty, though is the conviction that women in the respectable classes as opposed to have had a Western education, as do of course the

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men. Where does this conviction come from This morning ? I'm going to examine very briefly, one of the most remarkable developments in Indian society in the second half of the 19th century, which is a radical

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change of attitude among the middle and upper classes of indian society towards the western education of girls and young women. In the year 1851 could hardly find any families in the middle and upper classes and castes that

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we're willing to send their daughters to a school, whether mixed or segregated by six. By the year 1900. Schooling for girls of the middle and upper classes had become an acceptable idea in many parts of

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India, if not quite a significant reality. And the first women's college in all of Asia had been established in the city of Luck, now in north India, by the methodist missionary Isabella Thorburn. His

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picture is here. The cause of female education in India was deeply embedded in and promoted by the protestant missionary movement and especially by women protestant missionaries. The first girl school in India was established in 1818 but

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the great push for the proliferation of girls schools in british India came from missionary women in the 1820s, british women missionaries, later joined by the american sisters in christ provided the staying power over three quarters of

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a century that made their vision into a reality. Yet the story of women's education in India is not simply a protestant women's story in this development as we shall shortly see, men were just as important as

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women Hindus Muslims, parties and people from other faiths were just as important as christians. Indians were just as important as westerners and the poor and the destitute of indian society were just as important as a respectable

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classes. The project of women's education for the middle and upper castes and classes was indeed a multiracial, multi faith, multi cast and multi class endeavor, none of it coordinated by any particular group of people

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, but protestant women missionaries took a leading and long lasting role. What was it that allowed Protestant women missionaries to throw in their lot with such a diverse array of actors in Indian Society in the 19th century

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? My argument is that these missionaries were able to be major players in the education of girls and women in India because they were principled and they were pragmatic . On the one hand, they had their principles

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to which they were deeply committed, which included the evangelization and christianization of the indian people. On the other hand, they were open to working with all sorts of people with all sorts of motives to realize

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their visions of the good life for girls and women . I shall return to this argument at the end of the lecture, I note about education in India prior to the arrival of the british. According to

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theory, all hindu bellies of the forecasts and here in the forecast, the brahmans, the warriors, uh, the peasants and the shopkeepers. Uh, all we're supposed to have some education outside the home

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based upon religious and philosophical texts of the tradition. Notice how this picture uh, depicts all males. They're all boys for those who were considered too degraded to be part of caste society. So they were

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outcasts in a sense. Or for some reason, we're outside the caste hierarchy. There was no expectation of formal education for muslim boys as well. Education based on religious and philosophical texts in schools was the

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ideal expectation in reality. However, as far as both Hindus and Muslims were concerned, formal education of boys was restricted to the upper classes and castes and to families of scholars. The vast majority of the

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peasantry, whether muslim or hindu was illiterate. Uh Here's some uh people from the lowest caste uh today called delete also tribal people who are not part of the caste system. Uh they're mobilizing for for political

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action. Uh and here is a picture of uh sort of typical peasant people in India today. This is uh would have looked quite similar back in the 19th century, very impoverished people. Right. The

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formal education of hindu and muslim girls of the upper classes was certainly not unknown in pre british India. We know that Pandit a Rama by born in 1858 , received a thorough education in Sun script from her

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father beginning at the age of five or 6. And in the Islamic courts of India, there were many famous women poets and singers who are highly educated . This is empress Nur Jahan who has uh there's

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been a recent biography of her yet such highly educated women were the exceptions rather than the rule. Girls in the middle and upper strata of indian society were mainly educated at home for the task of running a

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household such as such education would include some reading, writing and arithmetic depending upon the household, although to our ears running a household sounds rather mundane. Indian society placed and still places a huge emphasis on family

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life. Everything from one's personal happiness to one status in society depends upon one's family or once cast in which the women have had an important part. One day. One way I think about it is americans

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use cast meaning family background to improve their class, meaning their material standing in society. Uh, indians are sort of reversed. They use class meaning material , uh their material, uh Well being in order

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to improve their cast to raise status of their family name in society. So family is very important. Let us turn into the missionaries. Oh, I'm sorry. Um gender relations in indian society very tremendously

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. According to caste and class, what would be considered absolute taboo in certain segments of society? For example, divorce was not only permissible but carried out with some frequency in other segments of society. Speaking

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very generally. By the 19th century, the higher the caste and class of women, the more restricted they were in society. Some upper class and upper caste women were known to be confined to women's quarters

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in their homes called the banana. So this is the uh mogul drawing painting of a banana or the women's quarters. Uh And here is uh is in honor of the uh the palace of Emperor Akbar built

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The late 16th century. Yeah, so these are upper class and upper class women. Both hindu and Muslims, Hindus copied the idea from Muslims who had come through from Persia and Afghanistan. Women of the

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lowest classes and castes however worked beside their husbands and fields and homes and were otherwise seen in public where they could also be considered public goods for men. Mhm. Let us turn to the missionaries. The

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advent of the anglo american evangelical missionary movement in India at the beginning of the 19th century coincided with a new british attitude to indian society and people. This is very generally speaking. Prior to 1800, the

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british ruled India with the assumption that they could best accomplish their purposes of extracting wealth by adapting themselves to indian society. They consciously adopted customs and practices of hindu and muslim rulers of the land In North India

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. Persian was the language of British courts and commerce in the 18th century into the early 19th century, numerous male officials of the british East India. Company set of households just like their upper class indian counterparts

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, complete with several indian wives. Here is the famous once or David dr Lonnie with his hookah and his harem. Uh and he used to ride around the cities of Delhi on elephant back, just like

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an indian roger would Yeah. Um Beginning roughly around 1800, because of developments in Britain British attitudes towards Indians started to change. The new thinking, which was certainly not accepted by everyone was that indian society

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was no longer to be emulated. It was to be reformed moreover, differences between Westerners and indians were not to be bridged but to be reinforced with reformed indians looking something like their british reformers. Uh one

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of the most vocal and extreme out uh spokespersons of this new view was Charles Grant. Uh he would be found nowhere near a hookah or a harem and uh um there were a variety, there was a

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variety of indian responses to the new british attitudes towards indian society. For example, indian christians from the most despised and impoverished classes of society enthusiastically adopted many elements of european civilization. They saw this civilization as

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a passport out of a social system that severely oppressed them. The vast majority of indians of course did not convert to Christianity and picked and chose what they wanted from Western culture in order to adapt and change

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their civilization to meet the new conditions of british imperialism . The reformer raja ram Mohan Roy proposed a thoroughly reformed Hinduism based on the ancient vega's, devoid of any idolatry or superstition as these were understood by Western

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enlightenment and functioning with ideals such as the full equality of all human beings, especially of women and low caste Hindus. It's not accidental that this painting is next to greek columns. He uh he was borrowing

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heavily from enlightenment ideas uh in order to reform Hinduism , but he was not, he did not uh say, you know, we should become christian, he wanted to change and keep Hinduism. Other hindu

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reformers like raja raja can today look to strengthen Orthodox Hinduism, selectively adapting some elements of Western culture for the vision of reformed Orthodox Hinduism. Here's another video saga, another reformer. Um and he was,

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he was among those who were some of the earliest and most enthusiastic proponents of women's formal education. Uh north indian reforming men really pushed for women's education. Uh the three of us have mentioned Roy Dave and

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Video saga being prominent among them. The acceptance of Western education for indian girls and women of the middle and upper castes and classes took hold roughly between 1860 and 1900 and astonishingly short period of time. This

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historical revolution, like all revolutions, did not occur without a pre history. For half a century before 1860, evangelical missionaries have been promoting female education with some success. They're not the kind of success that

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they wanted. The missionaries were aided by indian reformers such as those I have mentioned. Even though these reformers were deeply opposed to missionaries, evangelistic mission. Yet from almost the beginning, most of the successful

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girls schools in India were run by missionary wives and single women. Here's an Heseltine Justin an american. Uh Jetson, I'm sorry, an american um left as a congregationalist from America, arrived in India as

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a baptist, went to work in, um went to work in burma, but sort of one of one of the early women missionaries. So when evangelical mission started, they in the early 19th century,

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they immediately opened schools for boys and girls. The boys schools were all well attended. Education was an avenue to jobs in the burgeoning british empire and there's plenty of precedents for the formal education of boys.

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The girls schools were another story. They were popular enough, but only with the poorest classes and lowest castes. Indian christian girls were early adopters of schooling because they were among the lowest castes of society and

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they recognized missionaries as fellow christians. Indian christians were almost exclusively Eurasian, being the offspring of british soldiers and indian women, many of whom were not legally married. While the upper class british in India could

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and did take good care of their indian Children, many of whom went to England for education. The vast majority of indian christian Children were the result of the unions of ordinary low class british soldiers and their

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correspondingly low caste and low class indian wives. No respectable indian father would want to marry off his daughter to an ordinary british soldier was among both the british and the indians. Therefore Eurasian Children were considered part

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of the bottom of the social and racial hierarchies and were treated as such because their fathers were officially christian . The Children were considered christians and a number of the wives of these soldiers also became christian. It

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was these girls who populated the newly opened mission schools . For the parents of Eurasian Children, education was a means to try and elevate their status in the indian and british social hierarchies. The educated girls would

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be trained by and associated with middle class european women and the future claims to higher social status could then perhaps be taken with some seriousness, not satisfied with reaching only christian girls. The women of the mission

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started to reach out to the non christian sectors of indian society, which basically entailed the vast majority of the population. However, their efforts were stymied by indian social attitudes and norms. There were several huge

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obstacles facing reformers of whatever nationality or religion who wanted to educate girls of the middle and upper strata of society. Well, here's sort of a run through of the Eurasian Children. Um The first is that

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it was considered unseemly for females of such households to be seen in public. Such exposure would potentially put the girls and the families reputations at risk. Second , girls were married at a young age before they

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were 10 years old and although they did not go and live with their husband until after puberty. Um , once they were married, it was extremely difficult to keep them in school if they were there in

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the first place, because their social location was now definitely in the domestic well. Third, the kind of education offered in western oriented schools was considered irrelevant for running an indian household and for no respectable indian

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family would send its girls to a school that was known to be filled with low caste and low class Children and especially christians at that. The mission's try to make the girls education attractive, not simply by

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making girls education free. They actually started paying girls to come to school. Still, only indian girls from the lowest classes and castes and even untouchables came to school. The families appreciated the money and they

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saw various other benefits in education. A baptist girls school opened in Orissa quickly shut down because the missionaries discovered, quote, that the poor Children were all connected with prostitutes and were desirous of availing themselves of

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the benefits of the schools. Excuse me. Yeah . Uh well, uh poor Children are all connected with prostitutes and were desirous of availing themselves of the benefits of the schools that they might more successfully promote

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their own wretched views. Which by which, I mean is that they saw that they could get into school and learn a little bit of english. Uh , They could probably have, you know, get

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better business with the english speaking population. There probably soldiers, oh, the high hopes of the missions to reach and evangelize indian society through the education of its influential classes were being frustrated by the people who

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are actually interested in Christianity, namely the poor and the despised among the population. Two crucial events beyond the control of missionary women began to change the minds of the influential classes of society. The first was

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a new proposal regarding education in India champion, first by the reformer raja Ram Mohan Roy and then by the Scottish missionary alexander Duff. This proposal was to provide education in english rather than in the indian languages

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, which had been the norm uh for the Children and youth of India. The reasoning of Roy and Duff could not have been more different. Roy, who was a proto nationalist, argued that the lack

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of an english education was keeping indian boys and young men from getting jobs in the burgeoning british imperial infrastructure Duff at heart. An evangelist proposed that the missions established a completely Western and christian education taught in english

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, which would then convince the indian intelligentsia of the falsity of their understanding of the world and would move them to embrace the truth of the christian faith. Mhm. Through english education, he would, in

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his words, quote, prepare a mind which one day which would one day explode beneath the very citadel of Hinduism, unquote. Okay, reformers like Roy and they've started off a great controversy controversy regarding education

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in India, whether it should be angle assist meaning in english or oriental using the England languages and missionaries and indians could be found on both sides of this debate. In any case, New English School started

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to be established in the early 19th century, Duff's famous school was founded in 1830. in Calcutta English language School for boys did indeed prove attractive to certain middle and upper class families. Some of them saw

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in english education. What Roy had seen, it was a ticket to a good job in the imperial system. Others saw in british thought the way forward for indian civilization. A handful converted to the christian

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faith, but the schools produce boys and men sympathetic to the western enlightenment based and christian education that they received. Okay, the second crucial events external to the women's missionary movement was the great uprising of 1857

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, sometimes called the First War of Indian independence, in which indian troops in the british military mutiny and set off a large scale revolt against british rule in north India. The uprising was almost successful, but

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over the course of two years, the british were able to re establish military and government control over the subcontinent, often using extreme brutality fuelled by deep racism and chauvinism. By 1860, it had become clear

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that the British had come to stay, though, not for nearly as long as they thought they were going to stay. One of the signs of the new situation was that the government of India was passed

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from the east India company to the british crown Victoria became the empress of India in 1858, indians adjusted to this reality of british rule in many different ways . One of them was that boys from all ranks

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of society and most notably from the middle and upper ranks, sought to get a british education in order to deal with and take advantage of the imperial power of the land. Both the government of India,

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of course it was british and christian missions in India continue to open up numerous schools for boys from the , for the indian elite. These boys, as they became young men wanted wives and then daughters who

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were able to associate with them in the new cultural modes that they were learning and adopting in school. It was only after english educated husband started to insist that their wives also have an english education that it

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became possible for numbers of respectable north indian girls to get western style schooling. In order to achieve their marital ends, these husbands started to undercut the traditional authority of the elderly women of the household, creating

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what has been called a new patriarchy in north indian society. Mhm. This authority had rested not only in indian notions of the importance of age, but also in the power that comes from indigenous knowledge about

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how to run and manage a household of an extended family. As men started to educate their daughters for the new social reality of empire. The cause of girls and women's education got a great boost from educated

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indian women who became famous in the public sphere in the late 19th and early 20th 20th centuries, I mentioned only two. Sarojini Naidu uh was a Bengali hindu who studied at King's College and then Cambridge University

00:31:21.590 - 00:31:38.130

in England. She became a fame poet and a leading nationalist who worked alongside Mahatma Gandhi for the liberation of India from british rule, cornelia Sorabjee. Uh Sorabjee of parsi and christian background. Her father was

00:31:38.140 - 00:31:52.990

a christian pastor, was a very famous public lawyer in India. She was the first woman ever to graduate from Oxford University with a law degree. Uh and I love, I should have had only two

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pictures, but I couldn't help put in the picture of Sorabjee with her lawyers, wigs, which I believe women and lawyers and barristers in India in England still aware weeks when they won't go to court.

00:32:06.040 - 00:32:21.970

Yeah, Moreover, a significant influx of European women coming to live in India during the 19th century created a diaspora rick british colony in India, which meant that elite indian women had to interface with the european

00:32:21.970 - 00:32:36.720

counterparts just as their husbands and fathers did. The girls and young women of the strata of society would have to be educated according to western norms along with the boys and young men And so emission schools and

00:32:36.720 - 00:32:51.200

eventually colleges for girls and young women of the respectable classes were opened up in the second half of the 19th century and started to be successful. For example , the first woman's college in Asia was established by

00:32:51.200 - 00:33:02.280

the methodist missionary Isabella Thorburn in 18 86 at the urging of some of the brightest students in the girls school that she had started upon her arrival in 18 seventies. So she starts a girls school in 18

00:33:02.280 - 00:33:15.430

70 from scratch seven pupils By 1886. She's opening a women's college Which is going full steam by 1900 . I mean, that's just an incredible trajectory. Um, here's Isabella Kilburn with one of her proteges

00:33:15.430 - 00:33:31.180

. Indian proteges. However, it was not simply external factors, uh, factors external to the women's missionary movement that spurred on the education of girls and young women of India's middle and upper classes. The

00:33:31.180 - 00:33:49.190

work of women missionaries was also crucial for the acceptance of such education. Two aspects of women's missionary work were vital in this regard. The first is that women missionaries were in fact successful in educating and reforming

00:33:49.340 - 00:34:02.000

the low class indian girls, most of them christians who attended their schools. Girls who came to mission schools learned not only to read, write and do basic arithmetic. They also learned new forms of domesticity

00:34:02.010 - 00:34:20.080

based on victorian anglo american ideals. Perhaps surprisingly to us, a number of these ideals were also valued in indigenous indian society. Cleanliness, for example, and feminine self control in the face of affliction were

00:34:20.080 - 00:34:32.100

values that were prized by both victorian and indian middle and upper classes. Uh, if you remember that photograph of the poor peasants in uh Pradesh back towards the beginning, notice how unkempt they look, They

00:34:32.100 - 00:34:45.410

would, that would be the way that girls would come to school and at school they would be taught , you know, things like cleanliness, bathing self care, which were valuable for both the victorian victorian

00:34:45.410 - 00:35:02.290

society as well as for respectable indian society. Um , so the economically and socially disadvantaged indian christian girls who went to mission school were able to achieve a degree of status enhancement in the eyes of the indian

00:35:02.290 - 00:35:16.840

public. This is uh noticing who studied at Isabella thurber in college was the first woman to receive a bachelor of arts degree from, From Jalalabad University, I believe it was in 1901, uh she became

00:35:16.850 - 00:35:31.690

a professor of philosophy and literature at Isabella filter in College. So sort of seeing how she was born into a Christian family. Um, interesting. She had english names when she was born, I can't

00:35:31.690 - 00:35:44.510

remember what and around I, when she became a young woman, she decided to change her name back to an indian name. So you see how nationalism is playing into the indian christian movement, even as

00:35:44.520 - 00:36:01.630

christians are plugging into Western Western education. Um, fascinating stories, how is maybe I should have done that lecture, how women accepted this education and what did it mean to them? But anyway, the

00:36:01.630 - 00:36:19.500

second initiative of women missionaries that helped to popularize womens education generally in indian society was the development of xenon emissions. Remember the banana um are those quarters for the women? Very soon after arriving in India,

00:36:19.560 - 00:36:35.070

evangelical missionary men recognized that they had no access to upper class women due to the fact that these women were kept away from the general public, not to mention suspicious foreign men, european women, however,

00:36:35.070 - 00:36:47.720

were able to engage in social intercourse with indian women who were secluded from the general public and from men who are not family members. Therefore, in the middle of the 19th century, women missionaries decided that

00:36:47.720 - 00:37:00.230

since females of the Indian influential classes, we're not going to come to them in their schools, the missionaries would go to the indian women and the term used for these quarters was Ennahda. And so the

00:37:00.230 - 00:37:17.610

evangelical missionary force developed Zanon emissions completely. Women uh comprised completely of women missionaries run by women missionaries. And these women missionaries will be accompanied by indian christian women and they would visit upper class indian women in

00:37:17.610 - 00:37:35.500

their homes. This arrangement not only respected indian mores for gender interaction, it also ensured that missionaries were operating on indigenous terrain, on terms that were dictated by indians, what missionaries could say and do,

00:37:35.510 - 00:37:46.430

how long they could stay, which rooms they could visit, who they could visit. We're all determined by the men and the women of the indian households . If women missionaries got access to indian women and

00:37:46.430 - 00:38:01.730

sometimes they did not. Indians determined the conditions of this access. One of the key elements of zen in emissions, which of course were portrayed to the western public outreach to Enchaine and united indian women was

00:38:01.730 - 00:38:20.810

the european missionaries use of indian christian women. During these visits, the european women often lack the linguistic and cultural skills to operate skillfully on foreign territory. So indian christian women almost exclusively with origins in the

00:38:20.810 - 00:38:34.010

lowest classes and castes called bible women, these who had been taught to read and write and to communicate with the european women missionary were vital for the scene on emissions. A great grandmother of mine was a

00:38:34.010 - 00:38:50.440

bible woman um, on my mother's son, um , which immediately tells you of the social class and background of. But she came from um, in the course of these visits to the bananas, the

00:38:50.450 - 00:39:05.860

indian hosts would be able to see the european missionary woman interacting with her co religionists and even dependent upon her in strange surroundings. The hosts would also see the low caste christian woman behaving in ways that were

00:39:05.860 - 00:39:20.850

above her humble social origins. I really love this photograph of uh Zenani missionaries. Um, and uh with the bible women, uh some standing at the back, some seated in front, um and the

00:39:20.860 - 00:39:35.060

bible women are the ones wearing saris, the missionaries are wearing dresses. My guess is that there's an anglo indian missionary here as well. Um but you can see the demeanor of the bible women um sort

00:39:35.060 - 00:39:51.950

of well dressed, well kept sort of standing as part of the team that goes out to these bananas . Yes, in the banana, the upper class hostess could observe the effective effect of christian ideology on

00:39:51.960 - 00:40:07.690

indian and european women. The scene on emissions were abject failures in their stated purpose, which was to convert upper class indian women to Christianity. However, what the missions did accomplish was to establish a level

00:40:07.690 - 00:40:24.310

of trust and friendship between christian missionaries and indian women from the more influential sectors of indian society, european missionary reports are effusive about the friendship and sympathy felt between the european woman and her indian hosts. There's

00:40:24.310 - 00:40:37.150

no reason to assume that indian women had the same degree of tenderness towards their european visitors. However, no doubt a level of trust and kinship was established . Otherwise, the indians would have closed off their

00:40:37.150 - 00:40:52.330

homes, as indeed some of them did to european women missionaries. The trust and goodwill established between missionary women and the upper caste upper class indian women in the course of xenon emissions was crucial for the acceptance

00:40:52.330 - 00:41:08.700

throughout indian society of women's education. The other crucial factor was the relationships that developed between students and teachers in mission schools. Um and this is deep in uh indigenous indian thought and philosophy that you take on

00:41:08.700 - 00:41:19.370

for yourself, a good do a person who would teach you the ways of life. Um, and this sort of transferred over, at least. That's what I argue uh, into the mission schools,

00:41:19.370 - 00:41:39.160

where you see students who have very, very affectionate relationships with their teachers. Um So um so for by a number of uh mission institutions, relationships of of uh of trust and goodwill were established between upper

00:41:39.160 - 00:41:57.620

class indian women and christian missionaries and indian christian women . After I tried to provide a sketch of the reasons that in the course of a half century women's formal education became acceptable and then even desirable to a

00:41:57.620 - 00:42:07.430

society where it had been rare. One of the things that I left out, I don't know how I skipped it um was that if you look at the beginning of the 20th century, around 1925,

00:42:08.000 - 00:42:24.740

it's astonishing the rate of schooling and literacy for girls and women depending upon religious background, indian christian women uh and girls had 10 times the literacy and schooling of Hindus and Muslims. Um between eight and 10%

00:42:24.740 - 00:42:38.380

more. Eight and 10 times more of the indian girls population was educated compared to hindu and muslim. So this, that it had a huge effect on the indian christian community as well as its status in

00:42:38.380 - 00:42:55.320

indian society. So I tried to provide a sketch of the reasons that over the course of a half century women's formal education became acceptable and then desirable. A number of factors went into this rather extraordinary accomplishment

00:42:58.190 - 00:43:13.910

. First, there was the presence and the power of the british empire. The empire provided both ideological and material force to make indian women's education possible and desirable. A second factor was the great efforts of

00:43:13.920 - 00:43:25.680

indian men, some of them reformers, many of them ordinary citizens of the upper castes and classes, who looked for ways to educate women in their families and social circles. A third factor was the work

00:43:25.680 - 00:43:42.010

of women missionaries who refused to be dissuaded from their mission of providing indian women with a european education and the gospel of jesus christ. 1/4 factor was the response of low caste and caste list, indian families

00:43:42.020 - 00:43:57.570

to girls education. This response showed two other indians that girls and women's education did in fact have a salubrious effect on the students. And the final factor was the presence and work rarely acknowledged in the Missionary

00:43:57.570 - 00:44:12.710

archives of the indian christian co workers of which women missionaries visiting the bananas. The effect that these humble women had on their upper caste and upper class compatriots is hardly known, but it must have been significant

00:44:14.090 - 00:44:27.430

. Let me close by returning to the third factor mentioned above, namely that mostly women missionaries of the evangelical term as it was understood in the 19th century , not as it's understood today, the Evangelical anglo

00:44:27.430 - 00:44:40.700

American missionary movement. What was it about them that guided their negotiations of a very foreign terrain as they sought to work out their lives calling? It seems to me, as I said at the beginning of

00:44:40.700 - 00:44:58.840

this lecture, that a dedication to certain principles, as well as an attitude of pragmatism, typified their approach to mission. These two dispositions could and often did work intention with each other. Isabella Faux Burn

00:44:58.840 - 00:45:10.610

, in a speech to a missionary conference in the 1880s, tellingly mentioned the dilemma that some women working in zen emissions faced when they were told they could visit the women of the household, but they were

00:45:10.610 - 00:45:24.350

not allowed to bring the bibles into the homes, Thorburn said that some women missionaries refused to go inside those homes without their bibles, others, and she was among them felt that the need to get inside

00:45:24.350 - 00:45:36.200

the home should override the need to carry ones bible as one went to witness to the salvation offered by jesus christ. So I think this also is the tension between, you know, the the principal and

00:45:36.200 - 00:45:52.040

the pragmatist pragmatism here, principle and pragmatism contended in the missionary decision, and there was no clear cut answer. It is not unusual for us to see for us to see pragmatism as a caving into the

00:45:52.040 - 00:46:10.080

world which goes against our principles. The accusations of hypocrisy and opportunism loom large over the protestant evangelical psyche . Yet I would contend that a principled person who is not also engaging the pragmatics of mission is doing

00:46:10.080 - 00:46:30.200

a great disservice to that mission. The duo forces of principle and pragmatism at their best arise not from hypocrisy or opportunism, but from profound theological convictions which I believe the best missionaries have held. The first

00:46:30.200 - 00:46:43.510

conviction is that God's work in our world has been revealed to us, and it is in light of that revelation that we carry out our christian vocation and mission. The second conviction is that there is no

00:46:43.510 - 00:46:55.360

way that we can know everything that God has done and is doing in our world and that we need to be open to God's ongoing self revelation. As we pursue our vocation and mission, I might have

00:46:55.360 - 00:47:08.890

been reading too much, john Calvin. Yeah, it is because of these two profound theological convictions, articulated by word and by deed. I'm sort of playing with the idea that the conviction comes out more

00:47:08.890 - 00:47:22.060

in rhetoric, and the pragmatism comes out more in the workings of the is articulated indeed, but I'm not ready to, you know, come down hard on that thinking about it. It is because of

00:47:22.060 - 00:47:38.380

these two profound theological convictions articulated by word. Indeed , that missionaries practically worked out their principles in order to establish a system of girls and women's education in India for this. Many indians across the religious and

00:47:38.380 - 00:48:14.520

social spectrum are grateful today. Thank you. Mhm . Mhm. Questions yeah. Mhm. I'm curious about whether there was any native Christianity as there was in Kerala or whether that was regionally limited to the

00:48:14.520 - 00:48:27.770

south of India. Yeah, thank you. So um the huge population of christians that date back to the first centuries of the common era are found in Kerala, in the south indian. And so when

00:48:27.770 - 00:48:45.640

I'm talking about north indian, I'm obviously and the interaction between missions and the orthodox christians in south India is is a completely different story. Um So there are christians but they are not, they're often overlooked

00:48:45.750 - 00:49:06.000

because they are Eurasian or the british. Um and there are some catholic communities uh in north India but you know, numerically speaking, it's a very very small, very very small group of people. Mhm

00:49:07.770 - 00:49:28.060

. Mhm. Mhm. Um as a non scholar , right? An ordinary woman, the in recent years, this is about colonialism. But I've heard that um women's being in having higher education, being

00:49:28.060 - 00:49:46.430

very well educated in indian society um does not mean that after they get married, they're allowed to practice that education, but it is considered advantageous for getting married but perhaps not allowing the woman to fulfill in

00:49:46.430 - 00:50:00.990

some purposeful way the education she had received. Is there any truth to that? Or is it, I think uh as in America uh women have an incredible burden placed on them on having the expectation of

00:50:00.990 - 00:50:16.950

running a household as well as working outside the house . Um So in that case, I mean uh you know, as an outsider, I would say that that that double burden is placed on women all

00:50:16.950 - 00:50:31.970

around the world. Um there are a, it's interesting the way it works out in India. So um teaching is a profession where there are a lot of women employed. Uh you know, good schools

00:50:31.970 - 00:50:46.880

are always looking for for women teachers uh in India , uh especially christian women teachers for christian schools, christians have developed such a reputation for good education that even when Hindus open up schools, they might name

00:50:46.880 - 00:51:02.960

it ST paul or ST Matthew or something just to attract students. I mean, it's just marketing, it's a um so you know, and in certain , because of indian women's reluctance to visit uh to

00:51:02.960 - 00:51:16.630

visit male doctors to this day, there is a far higher proportion of indian women physicians in India than there is in the United States. Um, so either mostly petitions and opposite, you know, O

00:51:16.630 - 00:51:27.710

B G Y N. That may be true. I'm I'm not, you know, I haven't read deeply enough in the literature, but it is true that because indian women, I mean, my poor

00:51:27.710 - 00:51:44.690

mother, When she came to the states in 1956 was horrified that she had to see a male obstetrician and gynecologist. It was she was indian. So uh so anyway, because of, because of segregation

00:51:44.690 - 00:51:57.250

of sexes in some ways, opportunities are opened up uh in in indian society that might not be in american society. So it plays itself out, this double burden plays itself out in different ways in different

00:51:57.250 - 00:52:23.820

contexts, but it's certainly there. Mhm. Yeah . Hey room. Um so what was the attitude of the rajah towards these british women trying to mix with all of these indians? Um so who is

00:52:23.820 - 00:52:42.580

this an honor emissions well in general. Right. Um so as far as I can tell, there was no opposition to it, There's the, yeah , the anglo american missionary force was seen by the

00:52:42.580 - 00:52:59.420

raj as yeah, a sort of another form of civilisational extension. And so the more they could penetrate into indian society, the better off the raj would be because it would sort of, you know,

00:52:59.430 - 00:53:15.820

give cachet to uh the british way of doing things . Um, so, and Especially in the 19th century, you see british and american missionaries very grateful for the british empire saying if it were not for

00:53:15.820 - 00:53:28.150

the british empire, we would not be here, we wouldn't be able to, you know, evangelical civil servants inviting missionaries to come and set up stations uh in uh in various places in India. So

00:53:28.160 - 00:53:43.310

the penetration uh, spoken of missionaries into indian society , what happened because of the raj? So there was an understanding that it was working both ways. What, of course, you know, I mean

00:53:43.310 - 00:53:52.860

that's the thing about missions missionaries go and do certain things for certain reasons and what happens you can never tell. And what happened was these very schools and this is happening around this, happened around the world

00:53:52.860 - 00:54:13.520

, the very schools that were set up to inculcate western education provided the nationalist leaders uh like you know uh of the of the next generation in Africa and Asia and all over the world. So thank you

00:54:13.720 - 00:54:30.310

. Um well yeah, okay, I wanted to go back to war. I believe Warren duff. And it appeared as if Roy was saying um learn english to get a job. It's kind of similar

00:54:30.310 - 00:54:46.970

to Frederick. Douglass pick up your pal, that's what I was hearing. How was that received and and how did the community or the indian population take that? Right, so um Mhm. The more

00:54:46.980 - 00:55:00.470

the more entrenched the british empire became in India, the more receptive indian the indian community was to that kind of thinking that you know, in order to get ahead you need to have an english education.

00:55:00.940 - 00:55:10.930

So probably when, I mean Roy died in 18 33 so he was a visionary, he was very early, he was saying this in 18 oh 5 , 18 10 and the british are, haven't they're

00:55:10.930 - 00:55:22.850

barely starting the empire, they've just conquered India. So it's the very beginnings uh but he's saying, you know, look here the british are here, we gotta get they're they're stopping our kids from getting

00:55:22.850 - 00:55:37.490

jobs if they don't educate them in english. So he was a visionary, but as time went along it became very clear and then of course indians started insisting that you know, not only give us english

00:55:37.500 - 00:55:46.530

education would give us english degrees. So they'd go to Cambridge Oxford uh to get you know, law degrees, uh work in the civil service, open up the civil service to us. You know,

00:55:46.540 - 00:56:01.930

why you racially, why are the senior positions only for brits the junior positions for indians, You know ? So it's sort of uh they kept pressing for for english education. Okay. I agree. One

00:56:01.930 - 00:56:19.800

more question. Yeah. Home. Mhm. You're right. I think you need to speak in the mic to record. You mentioned. Yes. You mentioned earlier that there was a cast uh for Catholics

00:56:19.800 - 00:56:30.560

. In a cast for Protestants. Yeah. I'm still trying to figure out the caste system. It wasn't necessarily just a vertical thing was it? Or was it mainly sort of uh sort of sorting out

00:56:30.560 - 00:56:46.680

of different collections of people? Right. So thank you. Ted my question is was there was one cast more superior to the other or where they sort of side by side casts? Right, thank you

00:56:46.690 - 00:57:00.900

. So today they would be considered side by side casts. So I was speaking of the websites and I sort of I never logged on and never created an account, but I think my kids would be

00:57:00.900 - 00:57:15.390

totally horror and I didn't want to get emails from perspective. Mhm. Because both of my kids are unmarried still, so you know, Oh man, that would be a disaster. Uh but uh so

00:57:15.390 - 00:57:25.390

when you go, you know, click on their religions, they have many religions and christian, and then after the religion comes the cast, it was really interesting to me see to see that they consider

00:57:25.390 - 00:57:38.940

Protestants Catholics, they didn't have Orthodox there, which you know, is on this particular website, which is interesting. Uh But anyway, I think there's sort of two different cats. So the trump cast

00:57:38.940 - 00:57:55.720

Jackie really means species. So there are different castes , jothee of animals. Uh And they are they are hierarchically related but they're also they're horizontal grouping of people. So family is considered part of your cast

00:57:55.720 - 00:58:14.070

kinship is Jackie. And so and and the hierarchy is more flexible than the horizontal. Once you're born in you're born in I mean but your position in the hierarchy can change over time. Yeah this has

00:58:14.070 - 00:58:16.740

been delightful room. Thank thank you for. Mhm