Academic literature on the topic 'India Sunday School Union'
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Journal articles on the topic "India Sunday School Union"
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THOMPSON, G. R. "Wide Is the Gate: Hawthorne's “The Celestial Railroad” and the American Sunday-School Union." Resources for American Literary Study 17, no. 2 (January 1, 1991): 254–57. http://dx.doi.org/10.2307/26366753.
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THOMPSON, G. R. "Wide Is the Gate: Hawthorne's “The Celestial Railroad” and the American Sunday-School Union." Resources for American Literary Study 17, no. 2 (January 1, 1991): 254–57. http://dx.doi.org/10.2307/resoamerlitestud.17.2.0254.
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Lee, Young Sik. "The Development of Union Activities of Early Korean Church Sunday School and the Cases of Presbyterian Church." Journal of Historical Theology 40 (June 30, 2022): 316–61. http://dx.doi.org/10.26427/jht.40.7.
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Naumescu, Vlad. "Pedagogies of Prayer: Teaching Orthodoxy in South India." Comparative Studies in Society and History 61, no. 2 (April 2019): 389–418. http://dx.doi.org/10.1017/s0010417519000094.
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AbstractThis article focuses on religious pedagogies as an essential part of the practice and the making of modern religion. It takes the case of the Syrian Orthodox communities in Kerala, South India to examine how shifts in pedagogical models and practice have reframed their understanding of knowledge and God. The paper highlights two moments of transformation—the nineteenth-century missionary reforms and twenty-first-century Sunday school reforms—that brought “old” and “new” pedagogies into conflict, redefining the modes of knowing and religious subjectivities they presuppose. For this I draw from historical and pedagogical materials, and ethnographic fieldwork in churches and Sunday schools. The paper diverges from widespread narratives on the missionary encounter by showing how colonial efforts to replace ritual pedagogies with modern schooling were channeled into a textbook culture that remained close to Orthodox ritualism. The “new” pedagogy turned learning into a ritualized practice that continued to emphasize correct performance over interiorized belief. Contrasting this with todays’ curriculum revisions, I argue that educational reforms remain a privileged mode of infusing new meanings into religious practice and shaping new orthodoxies, especially under the threat of heterodoxy. This reflects a broader dynamic within Orthodox Christianity that takes moments of crisis or change as opportunities to turn orthopraxy into orthodoxy and renew the faith. The paper engages with postcolonial debates on religion, education, and modernity, and points to more pervasive assumptions about what makes Orthodox Christianity and the modes of knowing and ethical formation in Eastern Christianity.
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Mühlstein, Jan, Lea Muehlstein, and Jonathan Magonet. "The Return of Liberal Judaism to Germany." European Judaism 49, no. 1 (March 1, 2016): 44–48. http://dx.doi.org/10.3167/ej.2016.490105.
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AbstractThe German Jewish community established after World War Two was shaped by refugees from Eastern Europe, so the congregations they established were Orthodox. However, in 1995 independent Liberal Jewish initiatives started in half a dozen German cities. The story of Beth Shalom in Munich illustrates the stages of such a development beginning with the need for a Sunday school for Jewish families and experiments with monthly Shabbat services. The establishment of a congregation was helped by the support of the European Region of the World Union for Progressive Judaism and ongoing input from visiting rabbis. The twenty years since the founding of the congregation have also seen the creation of the Union of Progressive Jews in Germany, the successful political struggle for a share of the state funding for Jewish communities and the establishment of the first Jewish theological faculty in Germany.
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Stanley, Brian. "‘Missionary Regiments for Immanuel’s Service’: Juvenile Missionary Organization in English Sunday Schools, 1841-1865." Studies in Church History 31 (1994): 391–403. http://dx.doi.org/10.1017/s0424208400013000.
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Juvenile associations in aid of foreign missions made their appearance both in the Church of England and in the Nonconformist churches in the wake of the successful campaign in 1813 to modify the East India Company charter in order to open British India to evangelical missionary work. The fervour which the campaign engendered led to the formation of numerous local associations in support of the missionary societies. In some cases these associations had juvenile branches attached. However, until the 1840s children’s activity in aid of foreign missions was relatively sporadic. Children’s missionary literature was almost non-existent. Such children’s missionary activity as did take place was confined largely to the children of church and chapel congregations; before the 1840s there was little perception of the vast potential for missionary purposes of the Sunday-school movement.
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Kaur, Jasbinder, Seema Gupta, Neeraj Agarwal, Jaswinder Kaur, Shivani Jaswal, Harjeet Kaur, and HM Swami. "Assessing Status of Iodine Nutrition in Union Territory of Chandigarh, India." Indian journal of Medical Biochemistry 20, no. 1 (2016): 38–41. http://dx.doi.org/10.5005/jp-journals-10054-0008.
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ABSTRACT Iodine deficiency disorders (IDDs) constitute a major public health problem in India. Goiter occurring in a large fraction of population (> 10%) is said to be due to iodine deficiency rather than any other cause. A community-based cross-sectional study was undertaken in the Union Territory of Chandigarh with the aim to track the elimination of IDD to determine the iodine status of school children unexamined for goiter status and excretion median urinary iodine concentration. Goiter was assessed by standard palpation technique in 6,517 school children, aged 6 to 12 years, selected through 30 cluster sampling methods. Spot urine samples of 823 children were collected for estimation of urinary iodine using modified method of Sandell and Kolthoff. Household salt samples of the 548 selected children from schools were analyzed for its iodine content by standard iodometric titration method. The overall prevalence of goiter was found to be 14.2% among the children examined. The median urinary iodine excretion (UIE) was 199 g/L. About 71.2% of the salt samples were adequately iodized, having iodine content of > 15 ppm. Since UIE reflects recent iodine nutrition at the time of measurement and thyroid size shows iodine nutrition over months or years, it can be said that this region is in transition phase from iodine-deficient to iodine-sufficient territory. How to cite this article Agarwal N, Kaur J, Kaur J, Gupta S, Jaswal S, Kaur H, Swami HM. Assessing Status of Iodine Nutrition in Union Territory of Chandigarh, India. Indian J Med Biochem 2016;20(1):38-41.
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Guenther, Alan M. "Ghazals, Bhajans and Hymns: Hindustani Christian Music in Nineteenth-Century North India." Studies in World Christianity 25, no. 2 (August 2019): 145–65. http://dx.doi.org/10.3366/swc.2019.0254.
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When American missionaries from the Methodist Episcopal Church arrived in India in the middle of the nineteenth century, they very soon published hymn-books to aid the Christian church in worship. But these publications were not solely the product of American Methodists nor simply the collection of foreign songs and music translated into Urdu. Rather, successive editions demonstrate the increasing participation of both foreigners and Indians, of missionaries from various denominations, of both men and women, and of even those not yet baptised as Christians. The tunes and poetry included were in both European and Indian forms. This hybrid nature is particularly apparent by the end of the century when the Methodist press published a hymn-book containing ghazals and bhajans in addition to hymns and Sunday school songs. The inclusion of a separate section of ghazals was evidence of the influence of the Muslim culture on the worship of Christians in North India. This mixing of cultures was an essential characteristic of the hymnody produced by the emerging church in the region and was used in both evangelism and worship. Indian and foreign evangelists relied on indigenous music to draw hearers and to communicate the Christian gospel.
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Ann Abate, Michelle. "From Christian Conversion to Children’s Crusade: The Left Behind Series for Kids and the Changing Nature of Evangelical Juvenile Fiction." Jeunesse: Young People, Texts, Cultures 2, no. 1 (June 2010): 84–112. http://dx.doi.org/10.3138/jeunesse.2.1.84.
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This essay builds on the author’s previous work on the Left Behind novels for kids, arguing that while current socio-political conditions have certainly contributed to the success of the series, an earlier phenomenon informs its literary structure: the many novels and stories produced by the American Sunday School Union (ASSU). The numerous literary, cultural, religious, and historical details that connect ASSU fiction and the Left Behind: The Kids series demonstrate significant continuities in the projects of US evangelical Christianity over more than a century. The closing section discusses how the differences between the current crop of evangelical narratives and the historical ones are just as instructive as their similarities, for they demonstrate changing conceptions of children and childhood in the United States, and the place and purpose of religious-themed narratives for young readers on the eve of the new millennium and in the opening decade of the twenty-first century.
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Waoo, Dr Akhilesh A., and Dr Ashwini A. Waoo. "The New Educational Policy in India: Towards a Digital Future." Journal La Edusci 2, no. 6 (March 4, 2022): 30–34. http://dx.doi.org/10.37899/journallaedusci.v2i6.558.
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New Education Policy was formulated by the Government via a consultation process. It emerges as an inclusive, participatory, and holistic approach of MHRD initiated in January 2015, MHRDA new National Education Policy (NEP) has been approved by the Union Cabinet, which makes modifications in the Indian system of education from school to college. The New Education Policy outlines India's goal of becoming a knowledge superpower. As part of the restructuring, the Ministry of Human Resources Development (MHRD) became the Ministry of Education. NEP promotes ideas, concepts, applications, and problem-solving activities. This policy calls for more interactive teaching-learning. A technology-based educational approach is emphasized in this policy. This policy demonstrates a greater use of ICT for remote and interactive education at school and in higher education. The study in this paper shows the impact of ICT tools on future education and various methods for building virtual infrastructure for learning.
Dissertations / Theses on the topic "India Sunday School Union"
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Whitehead, Kevin Douglas. "An Analysis of the Teaching Aids Provided for Sunday School Teachers in The Church of Jesus Christ of Latter-day Saints." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2034.
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Teaching is, and always has been, important in the work of The Church of Jesus Christ of Latter-day Saints. As one of the auxiliaries of the Church, the Sunday School has made an ongoing effort to provide effective teaching aids for its teachers in order to improve instruction in the Church. This work documents and examines change in principles of gospel teaching over the course of a century. By comparing teaching aids provided for Gospel Doctrine teachers in different time periods with guidelines found in the scriptures and words of modern prophets this work seeks to increase understanding of themes and fundamentals of inspired teaching in the Church.
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Wehella, Madura Mangalika. "School-based management initiatives in Sri Lanka : policy into practice." Thesis, University of Sussex, 2014. http://sro.sussex.ac.uk/id/eprint/51349/.
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This thesis evaluates the policy intentions, practices and effects of two different types of School-Based Management (SBM) initiatives in Sri Lanka: the Programme for School Improvement (PSI) and the Child-Friendly Schools Initiative (CFSI). Moreover, it examines the similarities and differences between these two initiatives and, when they co-exist in the same school, the ways in which schools have integrated them. PSI is the national SBM initiative of Sri Lanka introduced to the schools during 2006-2011 following a prolonged process of designing and consensus building which started in the 1990s. Running parallel to PSI, the CFSI - a rights-based approach to education which also has SBM features - is being implemented in selected primary schools. The policy discourse of SBM/PSI focused on the proposition that schools should be empowered to meet the expectations of their communities and that the administrative decentralisation which had shifted power from national to provincial levels was not addressing adequately disparities between schools. At the same time, there was scepticism as to whether SBM would be able to address the issues of a heterogeneous school system. CFSI was introduced by UNICEF in response to the government's request to strengthen disadvantaged schools. The policy intentions of these two initiatives were investigated through interviews with key policy officials and with the representatives of development partner agencies who assisted PSI and CFSI. The influences of the policy-intents of PSI and CFSI on organisational practices, their effects, similarities, differences and complementarities were explored through six school case studies and experiences of the principals, teachers and parents. The thesis reveals that PSI is expected to empower schools with autonomy for making collaborative decisions, create a sense of ownership among the school community and permit improvement of schools. CFSI is intended to promote inclusiveness, child-centredness and democratic participation. They are both, in principle, guided by the concerns for ensuring equitable opportunities for all to learn, improving the quality of education which is judged by student learning outcomes and improving efficiency in resource allocation and use. At the school level, each case-study school has forged collaboration between school-parent-community and ensured democracy in decision-making. School-based decision-making is promoted by PSI through a set of Ministry guidelines and by CFSI through a participatory approach recommended by UNICEF and the Ministry, but having less official ‘force' than PSI. Both initiatives have influenced to increase parents' contribution in the school physical infrastructure development and in the educational projects. School-based planning has been promoted by both initiatives, and in some cases has resulted in the production of two separate plans. Some schools have combined these plans in accordance with the thematic structure of national Education Sector Development Framework. These initiatives have involved principals and teachers in decision-making, planning and implementation of programmes in collaboration with the community. The emphasis given to school-based teacher development is, however inadequate. Nonetheless, the increases in attendance and retention was influenced by CFSI rather than PSI, while both initiatives have had a positive influence by improving student learning and performance through various interventions at school and learning at home. The several ways in which these initiatives are integrated by schools, ensuring that each contributes towards filling the gaps left by the other are described. Considering their complementarities, the positive features of management in PSI and rights-based approach to education in CFSI in a rational manner, the author recommends an integrated ‘Learner-Friendly School-Based Management Model' which will effectively address learners' needs. It also recommends a methodology to pilot this model in Sri Lanka, thus putting the new knowledge produced by this research into practice.
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Zia-Us-Sabur, Mohammed. "State-non-state relationship within the context of decentralization : understandings of school-level actors in Gopalpur sub-district, Bangladesh." Thesis, University of Sussex, 2016. http://sro.sussex.ac.uk/id/eprint/60172/.
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The focus of this study is to understand how policies to decentralize governance have affected the primary education sector in Bangladesh with specific reference to non-state schools. Decentralizing education has emerged as an important strategic tool to reform and enhance education quality globally. The study analyzes the relationship between the state and non-state primary education providers in the context of education reforms delivered via decentralization. The investigation used a qualitative case study approach with respondents residing and working in Gopalpur, a small township 125 km away from the capital of Bangladesh, Dhaka. Three categories of school-level actors were interviewed - School Management Committee (SMC) members, head teachers and teachers within two types of schools: Registered Non-Government Primary Schools (RNGPS) and Quomi madrassas. A primary focus of the study is to explore what the basic comprehension of the respondents regarding concepts and the implications of decentralization. The findings indicate that most of the school-level actors interviewed in the Gopalpur area were in fact familiar with the concepts of decentralization and related to it as an act of transfer of power and participatory education processes. The study further revealed that most of the RNGPS respondents supported policy guidelines and directives from the state, which is based on deconcentration, while the Quomi madrassas preferred delegated space. The research also explored the operational relationship between state and non-state providers in terms of two specific aspects. The first aspect was the relationship between state and non-state providers in three specific areas: the SMCs, monitoring activities and the training of education personnel with a focus on teachers. The other aspect involves the extent of trust and respect displayed from the center towards the school-level actors. The SMCs apparently do not feel motivated to be proactive in schools‘ affairs due to limited scope as dictated by the state and lack of authority to hold the school administrations accountable for their actions. However, Quomi Madrassa Management Committees (MMC) is very involved and act as effective mediators on behalf of the community as well as madrassas. In regards to monitoring and training inputs, the state‘s centralized system does not produce far-reaching enough results according to the RNGPS respondents. This study also investigated the mindset of officials belonging to the DPE (Directorate of Primary Education) and MOPME (Ministry of Primary & Mass Education) towards the school-level actors, which are characterized by lack of mutual trust and respect. This study reveals that given the diverse nature of non-state providers, each category of non-state providers has its own historical origins and its own understanding and approaches towards the state. The study also shows that SMCs, monitoring and training sub-systems within the governance play an important role in defining operational relationship between the state and non-state providers. The findings and analyses included herein contribute to the current policy discourse on decentralizing education in Bangladesh within the context of non-state providers and their relationship in operational terms with the state. It adds to more informed and participatory policy formulation and planning processes. Along this process, it serves to inform policy makers, school-level actors and researchers about the value of collective ownership of the policy discourse through meaningful dialogue.
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Kean, Erin M. "Relative Families: Kinship and Childhood in Early Canadian Juvenile Literature, 1843-1913." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39177.
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This thesis examines representations of Indigenous and non-Indigenous children that circulated through various reports, magazines, and fictional stories that were produced for and about children in Canada’s settler colonial context. Particularly, I focus on the archives of two related institutions, the interdenominational Canada Sunday School Union’s annual reports (1843-1876), and the Shingwauk Industrial Home’s monthly juvenile magazine, Our Forest Children (1887-1890), as well as two juvenile adventure narratives, Canadian Crusoes (1852) by Catharine Parr Traill and “The Shagganappi” (1913) by Emily Pauline Johnson (Tekahionwake). Through the nineteenth century, childhood emerged as a stage of development in the making of a racialized adult identity; I find that these archives and texts record uneasiness about racialized systems of feeling and reveal the colonial management regime’s preoccupation with strengthening certain affective bonds of relationality in order to naturalize dominant, Eurocolonial practices of kinship.
My argument through this thesis follows and extends critical approaches to discourses of kinship from scholars interested in deploying Indigenous and postcolonial critiques of Western kinship traditions (Gaudry 2013, Justice 2018, Morgensen 2013, Rifkin 2010). These scholars variously draw on Michel Foucault’s theory of biopower, which they find to be central to the production and proliferation of the institution of settler colonialism in North America, and query how the biopolitical management of Indigenous people was constructed through particularized institutions (such as the residential school) and discourses (such as blood quantum). My project builds on this work by focusing on the representation of child-centered affect in Canada’s settler-colonial context. While kinship figures as a dominant narrative through this thesis, I argue that the figure of the child emerged as the node through which the colonial management regime worked out competing forms of kinship in Canada’s settler-colonial context.
In the first chapter, I close read the content of the annual reports that were published by the Canada Sunday School Union. I focus specifically on the “technologies of transparency” that reveal the kinds of investments that were made in the lives of real-life settler children in Canada. The Union’s interest in tracking the circulation of Sunday school libraries, for instance, reflects an impulse to inculcate Christian feeling within the nuclear family. The second chapter builds on the colonial management regime’s investment in the emotional lives of children, but shifts the focus to the lives of the Indigenous children who attended the Shingwauk Industrial Home in Sault Ste. Marie through the late 1880s. I demonstrate how Reverend Edward F. Wilson utilized the generic codes of popular British juvenile magazines of the period to showcase how the home’s Indigenous students learn how to articulate appropriate expressions of Christian feeling. In chapter three, I draw attention to Catharine Parr Traill’s undertheorized juvenile adventure novel Canadian Crusoes. I argue that Traill represents vignettes of an Indigenous kinship practice in order to stage the incorporation of a young Kanien’kehá:ka woman into the Euro-Canadian family. Finally, the fourth chapter examines how Emily Pauline Johnson represents the incorporation of mixed-race children into the Canadian nation in her juvenile adventure novel, “The Shagganappi.” While scholars read “The Shagganappi” as a tale of successful racial-intermixture, I argue that such readings only serve to reinscribe the fantasy that Canada is comprised of a “mythical métissage” (Gaudry 85).
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Jerrard, Jane. "What does 'quality' look like for post-2015 education provision in low-income countries? : an exploration of stakeholders' perceptions of school benefits in village LEAP schools, rural Sindh, Pakistan." Thesis, University of Sussex, 2014. http://sro.sussex.ac.uk/id/eprint/51459/.
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The continuing disadvantage that poor and marginalized communities face in low-income countries is well recognized but international initiatives and government policies still fall short of providing sustainable quality education. The recently published Global Monitoring Report 2013 – 2014 “Teaching and Learning: Achieving Quality for All” recommends strategies for solving the quality crisis through attracting the best teachers, getting them where they are most needed and providing incentives to retain them. Few would dispute these strategies but their achievement is problematic, given the vastness of the challenge in a financially constrained global environment. This study is predicated on the acknowledgement that the strategies proposed provide too narrow a focus and that poor quality education is also due to contextual factors that have been relatively ignored. These contextual factors are investigated through this research. This research study explores community perceptions of school benefits as a lens through which to engage with marginalized rural communities' conceptualization of “quality” education. It utilizes Tikly and Barrett's (2011) framework for analysing quality education with its three key dimensions of inclusion, relevance and democracy. It investigates the factors and processes that are shaping perceptions of benefits within the three environments of policy-making, school and community. The research study uses a qualitative methodology, employing a critical stance, but engaging also with the insights of Bourdieu and Foucault viewing power as both repressive and productive. This research engages with the “regimes of truth” that have constrained social action as well as the process of discourse deconstruction and reconstruction that has shaped agency and facilitated social change. This is a multiple case study of four rural primary schools in marginalized communities in Sindh, Pakistan (two opened in 2002, two in 2007), using purposive sampling to maximize data heterogeneity. Data, mostly qualitative, was generated from semi-structured interviews with community leaders, school management committee members, parents and teachers. Focus groups were conducted with school graduates and teachers. Photographs were used as a participatory tool to facilitate interview and focus group discussions. The findings indicate that context-led policy, contextualized teacher training, pedagogy and curriculum and community leadership that facilitates agency are the key factors shaping perceptions of benefits. Emerging from these factors is both the employment of local teachers who can experience a transformational process that enables them to bring social change and a dynamic interaction between pedagogy and benefits. Positional benefits are highly valued with social skills being key to the development of social capital, which the findings indicate should be included in the discourse of “quality” education. The study provides empirical data demonstrating how the recent theoretical frameworks for quality education are being “fleshed out” in specific contexts and addresses issues raised in quality debates. It makes recommendations for the complementary role of non-government schools in the post-2015 EFA strategy and the provision of quality education in hard to reach areas characterized by poverty and marginalization in the global South.
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Pachauri, Anupam. "Multi-stakeholder partnerships under the Rajasthan education initiative : if not for profit, then for what?" Thesis, University of Sussex, 2012. http://sro.sussex.ac.uk/id/eprint/43256/.
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This thesis explores the development of a multi-stakeholder partnership model using a multiple case study research design. Specifically this study examines the rationale for the launch of the Rajasthan Education initiative, its development and its impact on educational development and reaches conclusions about the scalability and sustainability of multistakeholder partnerships (MSPs) in the context of Rajasthan. The literature review shows that there is insufficient independent research evidence to support the widespread claims that public private partnerships (PPPs), of which MSP is a new ‘avatar', are able to deliver results in terms of developmental gains and added value. This paucity of evidence and profusion of claims is partly explained by the fact, that the research that has been commissioned is not independent and its conclusions have been shaped by vested interests of those promoting the organisations they claim to evaluate. In particular organisations associated with the World Economic Forum (WEF) have been projecting PPPs and programmes of corporate responsibility as a way to engage for-profit organisations and enhance the effectiveness of external support for the delivery of services to basic education. Alongside this not-for-profit PPPs are seldom scrutinised in terms of public accountability, value for money, scalability, or sustainability partly due to the voluntary nature of such inputs to the public system. I believe my research makes a new and unique contribution to the independent evaluation of state enabled, not-for-profit MSPs in action. The research selected eight formal partnerships for case study which were selected using a matrix of organisational characteristics, scale and scope of interventions. The case studies are organised into four thematic groups i.e, School adoption, ICT based interventions, teachers' training and universalisation of elementary education in underserved urban localities. Each case study is examined using a framework which highlights three dimensions. These are i) the design of the partnership, ii) stakeholder involvement and intra agent dynamics and iii) the Governance of the partnership. A cross case analysis of the eight partnerships is used to arrive at conclusions about MSPs in Rajasthan. This uses the concept of double contingency of power (Sayer 2004), and specifically the concept of causal power and causal susceptibilities and Stake's (2006) multiple case analysis, to discuss the commonalities and differences across partnerships and emerging themes while cross analysing the partnerships. I have engaged in interpretivist inquiry and sought to understand the workings of an MSP which involves businesses and CSR groups alongside NGOs and government agencies with an aim to place Rajasthan on a fast development track. Rather than looking for an ideal type MSP, I problematise the MSPs in Rajasthan as I explain the workings of an MSP model in action. Given this methodological perspective, I have used semi structured interviews, observations of the partnership programmes in action, and document analysis as methods to collect and corroborate data for this study. The study concludes that the exiting MSP arrangements in REI are not scalable, unsustainable and have very limited impact. Moreover, the MSPs are unstable and reflect fluid inter-organisational evolution, as well as ambiguous public accountability. There was no purposeful financial management at the REI management level. In addition the exit routes for partners supporting interventions were not planned, resulting in the fading away of even those interventions that showed promise in accruing learning gains for children, and by schools and teachers. Non-scalability and lack of sustainability can be inferred from the fact that the partners do not have a long term view of interventions, lack sustained commitment for resource input and the interventions are implemented with temporary work force. The instability of the partnerships can be explained through the absence of involvement of government teachers and communities. Also economic and political power dominated the fate of the programmes. In this MSP it was clear that corporate social responsibility (CSR) was a driving force for establishing the MSP but was not backed by continued and meaningful engagement. The ‘win-win' situation of greater resources, efficiency and effectiveness, which formed the basic premise for launching the REI was not evident in reality. MSPs are gaining currency globally. This research points to the fact that much more intentional action needs to be taken to ensure that partnerships such as these have a sustained impact on development. The problems and issues of education are historically, politically and socially embedded. Any action that does not take this into account and which is blind to the interests of different stakeholders in MSPs, will surely fall short of achieving what it set out to do. Further independent research examining the ambitions and realities of other MSPs is needed to inform policy development and implementation. This is essential for achieving the goals of education for all before investing further in what appears to be a flawed modality to improve access, equity and outcomes in education.
Books on the topic "India Sunday School Union"
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Union, American Sunday-School, ed. A history of the American Sunday-School Union. Philadelphia: American Sunday-School Union, 1990.
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H, Trusta. The sunny side, or, The country minister's wife. Philadelphia: American Sunday-School Union, 1985.
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Muir, William. To the members and committee of the Canada Sunday School Union. [Montreal?: s.n., 1987.
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Bowman, Richard. The tip of the mitten: The life and ministry of Reverend George Arthur Weaver. Anderson, Ind. (1421 South Winding Way, Anderson 46011): R. Bowman, 1993.
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C, Edwards George. Government in America: People, politics, and policy. New York: Pearson/Longman, 2005.
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C, Edwards George. Government in America: People, politics, and policy. 4th ed. New York: Longman, 1999.
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Edwards, George C. Government in America: People, politics, and policy. New York: Longman, 2009.
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1956-, Wattenberg Martin P., Lineberry Robert L, and Lineberry Robert L, eds. Government in America: People, politics, and policy. 3rd ed. New York: Longman, 1997.
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C, Edwards George. Government in America: People, politics, and policy. New York: Longman, 2009.
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Edwards, George C. Government in America: People, politics, and policy. 8th ed. New York: Longman, 1999.
Find full textBook chapters on the topic "India Sunday School Union"
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Belvadi, Anilkumar. "A Pedagogical Testament." In Missionary Calculus, 124–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052423.003.0005.
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Chapter 5 describes the efforts of American missionaries in putting together a philosophy of education for the new institution they intended to create in India. Since their views, materials, and organizational model were borrowed from the American experience, the chapter first reviews the functioning of the Sunday school in America. Between 1827 and 1838, beginning in Massachusetts, public schools came to be secularized. With the teaching of the Bible effectively proscribed in public schools, the American Sunday School Union, organized in 1824 and supported by several Protestant denominations, found that by 1838, it was obliged to work outside of the public-school system. As an institution dedicated to Christian and moral education, and, around the time of the Civil War as a public counseling center, it enjoyed broad support. By 1872, American Sunday school leaders had created a bureaucratized organization patterned after the very secular forces they had fought, as well as an elaborate seven-year curriculum, the Uniform International Lesson System. American missionaries imported these into India. They soon found, however, that their system could not be implemented in toto in the Indian context given the “heathen” home backgrounds of Indian children and the absence of suitably trained teachers. The chapter discusses missionary thinking on reaching out to the youngest children, using the latest “universal,” “scientific,” child-education and teacher-training methods, and locating all that was “modern” in the Bible itself. Creating a “philosophy of childhood,” and an institution with “form and system,” Sunday school missionaries transformed themselves into professional educators.
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Belvadi, Anilkumar. "Institutional Genesis." In Missionary Calculus, 101–23. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052423.003.0004.
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Chapter 4 traces the logic American missionaries employed in advocating Sunday schools as a suitable answer to their problem of finding audiences for their message. Bazaar-preaching did not produce many converts. Missionaries tried to expand the notion of itinerant preaching: rather than merely present Christianity as a personal path to a secure afterlife, they attempted holding out prospects for a better standard of living for all in this world if they accepted Christianity. The responses usually were those of admiration for the material facts they presented about “Christian countries,” but accompanied by an assertive rejection of any notion of Christian causality. The recalcitrance of their ill-educated adult interlocutors frustrated missionaries and their attention thence turned to children. However, thanks to the availability of government grants-in-aid after 1854, there was increased competition in education from non-Christian groups wanting to set up government-approved secular schools. It was in this context that missionaries felt that Sunday schools, being independent of government funds, could teach Christian doctrine without fear of interference. Further, they expected thousands of non-Christians, eager for any education in English, to attend Sunday Schools, disregarding the evangelical intent of the schools’ sponsors. The India Sunday School Union was formed in 1876 following extensive pan-denominational missionary discussions on the need for a formal organization patterned after “modern” Western bureaucracies, educational systems, armies, and so forth. The chapter details the methods, including the use of advertising, small bribes, and favor-seeking with influential, Christian-minded colonial officials, by which missionaries assembled students. The chapter ends with a statistical review of Sunday school attendance in the last two decades of the nineteenth century.
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Newman, John Henry. "To the Secretary of the Wesleyan Sunday School Union." In The Letters and Diaries of John Henry Newman, Vol. 32: Supplement, edited by Francis J. McGrath. Oxford University Press, 2008. http://dx.doi.org/10.1093/oseo/instance.00160576.
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Belvadi, Anilkumar. "Mimicry as Rivalry." In Missionary Calculus, 142–99. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052423.003.0006.
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Chapter 6 is a detailed study of Sunday schools as sites of pedagogical practice in India. Guided by “tact” as a principle of conducting their work, Anglo-American Protestant missionaries, in order to secure and retain enrollment in their Sunday schools, jettisoned or substantially modified a number of clearly held Christian principles. They denounced racism, but closely allied themselves with a colonial militarist power that would not brook racial integration, and correspondingly instituted racial segregation in their Sunday schools. A second manifestation of “tact” was their borrowing of a number of schooling and cultural practices of the “idolatrous” Hindus, resulting in a type of Christian institution that began to look casteized even to Christian observers. Highly Sanskritized Sunday school hymns, Hindu religious musical forms, visual arts, and festive observances were made a part of the Christian Sunday school. All this benefited a number of Christian converts from the “lower castes” of Hindu society, inasmuch as they were able to acquire those symbolic resources traditionally denied them by the “upper castes.” But at the same time, the mimicking of such practices by Christian institutions underscored the prestige that certain Hindu traditions enjoyed. Also, and worryingly for missionaries, the “upper castes” began to organize their own Sunday schools without Christian doctrine, but mimicking elements of Anglicized, Christian Sunday schools that had seemed attractive to them to begin with. Further, to counter competition, missionaries expanded the Sunday school curriculum, but in the process mimicked secular institutions and undermined the evangelical thrust of their program. And finally, to solicit funds back home, missionaries sensationalized accounts of their work in India. Instrumental reasoning pervaded all aspects of their management of Sunday schools.
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Belvadi, Anilkumar. "Conclusion." In Missionary Calculus, 200–210. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052423.003.0007.
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Chapter 7, the Conclusion, draws out the principal empirical findings of the study and argues that the instrumental reasoning missionaries adopted in the making of the Sunday school redefined the very values they sought to institutionalize. Missionaries bemoaned the secularization of schools, but readily copied the organizational forms of secular institutions; they deplored racism, but institutionalized racism in their own evangelical practice; they preached of the spiritual life, but displayed money-mindedness of an acute sort; they denounced “idolatry” and “heathenism,” but incorporated these very “defilements” as part of their schools’ functioning; and finally, they saw for themselves the disasters that British colonial rule brought upon an agrarian society, but justified its oppressions in the interests of Christianity. These were the workings of the “missionary calculus.” For “upper-caste” Indians, the organizational form that Sunday school missionaries brought to India offered them a new perspective on “modern,” systematic ways of representing belief and culture; and for “lower-caste” Indians, the Sunday school provided them with a social liberatory experience, an institution that was their very own, and for which they had legitimation from the most powerful forces in the land. In the absence of shared objectives, the Sunday school merely offered every group a platform for quid pro quo transactions. But in the making of their various compromises, participants, both Christian and non-Christian, showed that implicit in their actions were certain universal moral and educational values that transcended the doctrinal boundaries that Christian missionaries had prescribed for the Sunday school.
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Agrawal, Ravi. "Lord Kāmadeva’s Digital Bow: Dating and Marriage." In India Connected. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190858650.003.0009.
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When simran arora returned to New Delhi from London, master’s degree in hand, her parents welcomed her with an enough-is-enough ultimatum: she was twenty-six, and it was time to settle down with a good Punjabi boy of their choosing. “I said sure, why not,” recounted Simran, four years older (and wiser, as I was to find out). “If the guy is Mr. Right, who cares if it’s an arranged marriage?” Simran isn’t her real name. She asked me to keep her identity secret because she didn’t want her family and friends to learn the details she was about to tell me. “It’s a complicated, messy, crazy story,” she warned me. Simran’s willingness to be matched by her parents was not unusual. The 2012 India Human Development Survey found that a mere 5 percent of women picked their own husbands; 22 percent made their choices along with their parents or other relatives, and 73 percent had their spouses picked for them with no active say. When marriages are “arranged,” parents usually filter candidates based on compatibilities of caste, class, and family. In many cases, the stars must be aligned—quite literally—as astrological charts are matched to ensure a future of marital harmony. Not everyone follows convention. A small but growing number of Indians, mostly young urban professionals, dismiss the prospect of being set up. Their alternative is the curiously named “love marriage”—a union that implies not only the serendipity of falling for someone but also a proactive, defiant choice. Adding the prefix “love” attaches a hint of illicit romance to what is known in most other parts of the world as, simply, marriage. The choice isn’t always binary. Sometimes unions nestle between “arranged” and “love.” There is, for example, the increasingly common “arranged-to-love” approach, where old-school-but-liberal parents allow a family-matched couple to go on several dates in the hope of Cupid doing his thing. (Incidentally, Indians have their own version of the Greek god: the Lord Kāmadeva is often depicted as a handsome man with green skin, wielding a sugarcane bow with a bowstring of honeybees.
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Belvadi, Anilkumar. "Introduction." In Missionary Calculus, 1–25. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052423.003.0001.
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Chapter 1 introduces the central argument of the book, namely, that the means Christian missionaries adopted in building certain evangelical institutions in colonial India modified the ends they sought to achieve through building them. Observing that there are no studies on colonial Sunday schools, the chapter notes that the relevant missionary archives have fewer records of doctrinal debates between Christians and non-Christians than of missionary concerns over the means required for institution-building. Consequently, in keeping with the data, the chapter proposes employing a methodology that entails studying “means” over “ends.” To do this, it proposes adopting the theoretical framework of sociologist Max Weber, which draws a distinction between “substantive” and “instrumental” rationality. In the present study, this pair of concepts is taken to denote the distinction between missionaries’ beliefs and worldview or values or “ends,” and the material and symbolic resources or “means” they deployed in building Sunday schools. Further, applying the theory of institution-formation presented by sociologists Peter Berger and Thomas Luckmann, it proposes that Sunday schools were atypical institutions. Yet, such schools were built on compromise, with American Protestant missionaries taking the lead, and with different Indian social groups also taking an active part. The chapter foreshadows how the book presents the ends/means conflict among Sunday school builders throughout the Victorian colonial period (1858–1901), and how the compromises they reached signify universal values that transcended sectarian and national boundaries. The chapter situates the book among other approaches to colonial studies, and makes a case for its novelty.
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Balci, Bayram. "South Asia’s Influence on the Revival of Islam in Central Asia." In Islam in Central Asia and the Caucasus Since the Fall of the Soviet Union, translated by Gregory Elliott, 131–56. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190917272.003.0006.
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Several centuries old, the relationships between contemporary Central Asia and South Asia—mainly the Indian subcontinent—have been consolidated through the Moghul dynasty, founded by Central Asian conquerors. After a long period of non-relations between the two regions, the collapse of the Soviet Union permitted new Islamic exchanges between Central Asia and India, Pakistan and Bangladesh. This new Islamic link is mainly the work of a very influential and transnational organization, called Jama’at al Tabligh. Its members work for the diffusion of faith and piety in their country, promoting an Islam influenced by the Deoband school of India.
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Gutacker, Paul J. "Fulfilling the Past." In The Old Faith in a New Nation, 48—C3.P51. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197639146.003.0004.
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Abstract Chapter 3 maps the ways in which pedagogies of Christian history were implicated in the project of national identity. This story begins with the American Sunday School Union, which published a history of Christianity adapted for young readers. The children’s history emphasized the failures of the Catholic past and, by way of contrast, the superiority of the American Protestant present. Religious history also featured prominently in women’s education. Female educators assigned Christian history in their curricula and published textbooks on the subject, including Emma Willard’s Universal History, which stressed the unique place of the United States in sacred history. At the same time, the Christian past offered resources to African Americans. During the 1820s–1830s, Black educators, publications, and institutions frequently appealed to Christian history in their arguments for educational advancement and racial equality. In Jacksonian America, the Christian past encouraged American exceptionalism—the belief that the United States enjoyed a unique, even ultimate, place in divine history—and worked both to support and subvert the construction of the nation as Anglo-Saxon and Protestant.
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Jha, Mithilesh Kumar. "Maithili Language and the Movement, Part–II." In Language Politics and Public Sphere in North India, 167–251. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199479344.003.0005.
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This chapter examines the unfolding of the Maithili movement in post-independent India. One of the major characteristics of the movement in this period has been its gradual shift from a predominantly literary and cultural movement to a more politicized movement. A number of political parties and leaders joined in and have played critical roles in the expansion of the movement. One can divide the Maithili movement in this era into four phases. In the first phase, separate statehood demand for Mithila became the central mobilizing factor immediately after Independence of India in 1950s. Demands for separate statehood extended further to claim Mithila as a union republic. The second phase of the movement was highlighted by the issues regarding the recognition of Maithili as a Modern Indian language in Sahitya Akademi and correct enumeration of Maithili speakers in the census. It also includes other demands like opening of a Mithila University, a radio station at Darbhanga. The third phase was about the demand for inclusion of Maithili in the eighth schedule of the Indian Constitution. This phase also witnessed many protests and demonstrations due to removal of Maithili from BPSC (Bihar Public Service Commission) and for its re-inclusion; for the inclusion of Maithili in secondary school examinations; for implementation of decision regarding the use of Maithili as a medium of instruction at the primary level; for publication of textbooks in Maithili and recruitment of Maithili teachers; for the recognition of Maithili as an administrative language in the state of Bihar, especially when Urdu was made second official language in the state by a Maithili-speaking chief minister, Jagannath Mishra. The fourth and contemporary phase of the Maithili movement has been witnessing reassertion of separate statehood demands particularly after the creation of Jharkhand, Uttarakhand and Chhatisgarh in 2001 and the recognition of Maithili in the eighth schedule of the Indian Constitution in 2004.
Conference papers on the topic "India Sunday School Union"
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Dey, Niradhar, and Santosh Panda. "Teacher Experiments and Experiences of Teaching Online during Covid-19 Pandemic – Study of School and College Teachers." In Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.2354.
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During the Covid-19 outbreak, in India, specific instructions had been issued to the universities, colleges and schools by the Union Ministry of Education and the University Grants Commission (UGC) to maintain academic calendar, examination, etc. through online teaching by using different online educational technologies (UGC Guidelines on 29th April, 6th July, and 24th Sept, 2020). Against this backdrop, the present paper analyses the experiments and experiences that teachers had undergone during the pandemic in terms of practicing online teaching. Descriptive survey method was used to conduct the study by using a mixed form of online questionnaire through Google Form to seek data from teachers at school and tertiary levels. Findings suggested that the teachers had experienced and experimented themselves in using new technology tools to teach online to the students and also created learning resources for the students. A group of teachers was also quite critical on the issues relating to availability of smart phones, internet facility in remote areas, absenteeism in online classes, difficulty to address the psychomotor and affective domains, assessment, etc. The implications of the study are that a positive confidence among the teachers had been built to use technologies in teaching both online and in the conventional mode. The study also implies that there is the need to orient teachers for using technology in teaching and facilitating student learning. It also implicates to develop required online teaching infrastructure by both governments and educational institutions. Further, in the post-pandemic situation, the study has the implication that a blended-learning environment is essential to be created in all modes of teaching and learning i.e. both campus-based and distance/online learning.