The
earliest efforts to introduce any form of education beyond the indigenous Hindu
and Muslim educational institutions had emanated from the missionaries in
India. In Madras Presidency the
education of women was first taken up by the missionaries, who were the
pioneers of women’s education in Tirunelveli district.[1] In their
educational endeavors’ they were far ahead than the government and they were
entangled educational and proselytizing
activities together in this district.
The missionaries adopted the following methods like acquisition of
vernaculars; opening of schools; medical assistance, condemnation of evils;
efficient organization; personal commitment, courage and suffering[2] to make
their efforts successful to educate women. This chapter examines the nature of
work done by the missionaries and Government towards the Primary Education for
Women in Tirunelveli District from 1800 to 1947.
CONTRIBUTION
OF MISSIONARIES
The
Portuguese missionaries who came to India were quite successful in their
educational activities and regarded them as the originators[3] of modern system of education in India. The Roman Catholic missionaries influence
among the Paravas in Tirunelveli coastal area at the beginning of the 16th
century resulted in the growth of literacy in the district. In 1542, St. Francis Xavier visited many
villages, and left a copy of the Bible for the people. The Catholic Mission established a college
for imparting training to Jesuit Fathers and Brothers at Thoothukkudi in 17th
Century paved the way for the educational development in the region.[4] Of the
galaxy of Catholic missionaries, Father Beschi, a Tamil scholar’s name stand
for ever who taught the people of Tirunelveli district in
Tamil and English.[5]
The
Danish missionaries, who were the successors of the Portuguese missionaries started schools in Tirunelveli were considered
as the Torchbearers’ of modern education by
introducing clear-cut system of education which were different from those that
existed in our country. The mission
schools were famous for teaching grammar, history, geography, and religious
instruction in Vernacular as well as in English. It also introduced printed text books; regular school-hours; holiday
on Sundays; and started schools for girls.[6]
Since
the East India Company became the ruling power, the Indian officers urged the
Court of Directors to take responsibilities to educate the people of India. So,
the Christian Missionaries started to educate the Indians in stead of East
India Company. But, the East Indian Company
had a fear about the religious policy of Christian Missionaries and the
inhabitants.[7]
Lord Minto, the then Governor-General of India, ordered that the Missionaries to
follow ‘religious neutrality policy’
of the company. [8]
The Missionaries started agitating the ‘anti-missionary policy’ of the company till they received
help from the British Parliament in 1813.
The missionaries urged the Company to take up the responsibility of
educating Indians, and for this purpose substantial investments should be made.
This proposal was accepted by Lord Minto who made arrangements for aid to the
extent of ten thousand pounds (the equivalent of one lakh rupees) per year for
education. However, till 1833, the Company remained quite indifferent towards
education. The Christian missionaries
who came to India during the East India Company’s reign began to propagate
education in their own way. Tirunelveli
district became one of the busy trading centers of the East India Company by
land and sea,[9] by the beginning of the 19th
Century which allow the missionaries to establish schools for the children of Company servants.[10] In
these schools knowledge of the Bible was imparted along with other subjects
through the medium of the regional languages.
Converted Christian’s houses were set on fire
at night. Their properties were damaged.
They were forced to drag the Hindu temple cart. In order to save the victims, Samuel Sawyer,
an Anglo-Indian, purchased that village.
He saved the Christian who were persecuted in 1814. Hence that place was named after him i.e.
Sawyerpuram.[11] In 1816 Bishop Middleton,[12] visited
Tirunelveli district and found out that there was one Christian school in
Clarinda’s Church[13] with 41
children.[14]
It is very clear that in the midst of persecution, parents were willing to send
their children to Christian schools.
Till
1817, the internal conditions of the Tirunelveli district stood as an
obstruction in the progress of women’s education due to terrible draught and
epidemic fever.[15]
This period was considered as the “dark
period”, in the history of Tirunelveli. The persecuted Christian converts and the
affected persons appealed through Rev. Kohloff, the Missionary of Society for
Propagation of Christian Knowledge (S.P.C.K.) to the East India Company. The East India Company passed a resolution on
16.07.1805 stating that the Christians also had the same rights as enjoyed by
the Hindus and the Collector of Tirunelveli had the right to take action
against the offenders.
In
November 1816, James Hough was appointed by the Company as the first Government
Chaplain who belonged to Church Mission Society (mentioned as C.M.S.) at
Palamcottah.[16]
He established a English school and a Tamil medium school[17] for the
children of public servants and native officers of the English battalion in
January 1817 at Palamcottah, and another school at Tirunelveli with 34 students
from all caste in June 1818. These
schools collected fee for instruction,[18] where
they taught reading, writing, arithmetic and the elements of English grammar.[19] In order
to improve the educational standard Rev. James Hough regularly inspected these
schools, and applied to the Governor for a grant of 25 Pagodas a
month for the support of these two schools.[20] His request was forwarded by the Collector and
Judge of Tirunelveli to the College Board, then by the College Board to the
Governor.[21]
But the Governor in his reply to the Collector stated that the main reason to
refuse to sanction the aid was that these schools were of a private nature. He was of the opinion that the mission
schools meant for conversions to Christianity, and no way these schools work
for the promotion of the public interest.[22]
Subsequently, these two schools established by Rev. James Hough imparted
education to the natives without the government’s pecuniary aid. The students of these schools have secured
employment after receiving education.[23] [see
Appendix –I] The Madras Corresponding
Committee (M.C.C.) of the Church Mission Society (C.M.S.) permitted to open
schools throughout the district and had sent copies of Testaments, Prayer Books
and monthly grant of Rs. 40 for the payment of school masters to support Rev.
James Hough. He carefully selected
teachers and placed them in S.P.C.K. schools at Nazareth, Mudalur,[24] Taruvai, and Kulasekarapatnam. All C.M.S. schools were subsequently handed
over cheerfully to the S.P.C.K.[25]
In
the meantime, Mr. Mount Stuart Elphinston was appointed as Governor of Bombay
Presidency in 1819, who suggested promoting Native Education through vernacular
languages. The Elphinston Minute of 1819
was deadly opposed by a member and his Council and Board of Directors who
believed in Downward Filtration Theory. Whereas
in Tirunelveli District, Elphinston’s point of view was already accepted
and implemented effectively by educating women of the lower strata of the
society, and later to the higher caste
by Christian Missionaries.
INCENTIVES TO GIRLS IN MISSION SCHOOLS
Right from the
beginning, the per-capita expenditure of girl students was considerably higher
than that of boys. Gifts of small
amounts of money, bangles, cloths or eatables were given as incentives to girls
in mission schools from as early as the 1840s, and each school followed its own
procedures in offering a variety of gifts to attract a regular attendance of
girls. For instance, the Arcot Mission
School, Madras provided its girls with books or slates, mats, blankets, and
three sets of clothing.[26] In some schools gifts were given to the girls
who were on the school rolls and also to ex-students; At the time of their
marriage, girls were given an allowance ( to assist the parental dowry payment)
ranging from Rs.10 to Rs. 45, or useful articles worth such amount[27] such a
system of incentives for girls’ education in mission schools was appreciated by the government
during the 1870s and 1880s[28] Significantly,
some of these practices were included by the government in its grant-in- aid scheme.[29] The government valued the distribution of
Prizes to girls to attract many families to the idea of educating girls. It is
noteworthy to mention here the same system like the one that was practiced
during the British Rule has been followed in Tamil Nadu, India. The present Tamil Nadu Government has
enhance Moovalur Ramamirtham Ammaiar Marriage Assistant Scheme, to encourage
the girls to complete 8th Standard, 10th Standard, +2,
and Degree. Those who study technical courses are also elegible to receive Rs.
25,000 to Rs. 50,000 with four gram gold based on their qualification.
Missionaries provide the following concession to encourage
girl student in Tirunelveli district as follows: Girls were exempted from payment of fees with
free boarding and lodging.[30] A
dowry of Rs.45 was given to each girl who got married after III Form or 8th
Standard. They were also given utencils
worth for Rs. 45 such as One brass sembu Rs. 4.00, A flat bottomed plates Rs.
3.00, Two couches
Rs. 10.00, Two set cloths Rs. 8.00, One round
rimmed tumbler Rs.1.80, One brass lamp Rs. 3.00, Two brass hardwood chair Rs.
3.80, Two chairs Rs. 6.00, and Cash Rs. 5.40.
In addition, a Bible and two hymn books were presented.[31] In order to receive the gifts, the parents
demanded for Girls Boarding schools,[32] as the
natives realized that these schools could afford safety and seclusion from age
old tradition, free from social bondage,
and eliminates the difficulties
of girls to attend a school irrespective of distance. The missionaries’
intension was to provide suitable wives for pastors, teachers and boarding
school boys.[33]
HISTORIC INCIDENT TO OPEN GIRL’S SCHOOL IN
TIRUNELVELI
One
boy from Palamcottah School had shown his anxiety to impart education to his
sister and asked one spelling book
for his sister to teach at home.
This incident was instrumental by establishing the first Girl’s School
with 20 girls at Nazareth by Rev. James Hough, in 1820. [34] This
school becomes the First High School for Indian girls to be recognized by the Madras
Department of Public Instruction. They were the first batch to appear for the Government
Matriculation Examinationin for the whole of Madras Presidency. Later,
two seminaries were willing to educate their girl children to fulfil the desire
of the parents. This led to the
establishment of school for girls in Tirunelveli district. [35] When
the missionaries started the school the Hindu students were not object to
attend the Christian prayer at school. The missionaries faced difficulties due
to the prevalence of caste feeling among the people, and the lack of Christian
teachers.[36] This was one of the reasons for low attendance
in the Mission school. The strength of a
class was more than 40 and the teacher was paid one and a half pagodas as salary and one pagoda for
less than 40 students.[37] During
the time of Inspection the school masters would bring strange pupils to the
school in order to show the attendance full.
Malpractices of the master’s attitude led to the withdrawal of many
students from schools. However, these
problems were solved by appointing school inspectors. The Inspectors made personal visit and to
check the daily attendance of students. In 1821, Rhenius and Schemid were started
schools for the native girls in Kayatar, Pannikulam, Vadakkankulam,
Keelapattam, Seval, Kokirakulam, Kansapuram and Murappanad.[38]
THE FIRST GIRL’S BOARDING SCHOOL
The
third decade of the nineteenth century was a turning point in the history of
women’s education by establishing the First Girls’s Boarding School at Palamcottah in the Madras
Presidency, with 36 resident students and with classes up to Standard V[39] by
Rhenius in 1823. This school came to be
called “Pengal Viduthi Palli” (Girls’ Boarding School) or Melapallikkoodam (school residing
at western side of Tambaraparni River) or Rhenius Amma School.[40] Rhenius
Amma (mother) was assisted by a native widow and Gnanapragasam, who was the
first convert in the Tirunelveli district.[41] But Rhenius Amma taught ‘female work”[42]
i.e. needle
work, domestic economy, hygiene and sanitation, cooking, lace-making, knitting
and embroidery after school hours. One of the prominent missionaries, who
succeeded by Rhenius Amma was Mary Sargent, who worked for the improvement of
this school. Thus, the school was
renamed after her as “Mary
Sargent School for Girls”.[43] The school provides free education,
meals, clothing and gifts on the occasion of Christmas to boarders. The poor parents found that it was a good
opportunity to impart education to their daughters with free of cost. According to the Munro’s report, the native Christians
of Tirunelveli were generally poorer on the whole than the Christians of any
other part of the country,[44] it is clear that, and the poor parents were
unable to save money for their daughter’s marriage too. To meet their educational and marriage
expenditure, the girls were sent to school.
In 1826, four day schools for girls were opened in various parts of
Palamcottah and 14 schools by C.M.S. in 1827.
The schools headed by schoolmasters were called as Schoolmasters' School and the schools headed by catechists were
called as Catechists' Schools. Thus, Rhenius established about 400 schools
in different villages. In June1828, there were 30 such schools established in
various places. In 1833, Rhenius established three girls' schools, one was in
the mission compound; one in Tirunelveli for Christian girls, and another Tamil
school was in Rajapalayam. Same curriculum was followed in all schools.
Economic reasons and low
enrollment of girls drove the missionaries
to enroll a few number of girls in the boys village schools.[45] This was one of the reasons for the
establishment of co-educational schools. There was no objection arose from the
natives, since the villagers bounded by the same law and there was no occupational
distinction based on gender. It is easy for the parents to observe children’s
behaviour, lack of transport facilities, frequent local festivals, marriage
seasons, acquire daughters help at the time of harvesting, girl children were
expected to prepare meals for younger, and elders at home. Parents would prefer village co-educational
school located within the vicinity to save money, time, and labour rather than far away girl’s school.
FIRST CO-Educational Institution
The
First Co-Educational Boarding Middle School was established by Rev. John Thomas
at Meignanapuram, in 1830.[46] The
boy’s school was separated and named after Amburose High School, whereas the
Girls’ Boarding school was built out of the donation received from the village
of Tuxford in England. Rev.Elliot was a rector,
who encouraged the Tuxford church people to contribute liberally much for the
construction of this school, on 20th
June, 1844. So, this school was named as
Tuxford Elliot High School, and
it was engraved on the school wall as “1844, the Elliot Tuxford School for Native Female Children.” The above mentioned stone table stated the
efforts made by the missionaries for the erection of a single school for
women’s education.[47] This
girl’s school had the unique privilege of having electricity as early as 1930.[48] This school imparts not only education, but
also offered books, notebooks, writing material, clothing, boarding and lodging
free of cost. The girls stayed within
the campus that were free from the society, exempted from moral degradations,
and reduced their parents’ burden studied up to Third Form[49]
[Standard VIII]. Due to the effort of the
then Bishop of Tirunelveli, Stephen Neil, and this school was upgraded as High
School in 1945.[50]
There were 796 girls studied in the school which included 181 boarders. In1845,
the C.M.S. missionaries opened rural model Boy’ Boarding Schools at Pannivalai,
Megnanapuram, Satankulam, Nullur, Suviseshapuram, Surandai, Dohnavur, and
Palamcottah,[51]
later converted as co-educational
institutions. Tirunelveli district by then was divided into three divisions to
improve the quality of education and introduced regular half yearly examination
in 1849,[52]
which was in practice till now. Mr. V. Amirthalingam sponsored Rs.10,000/- (in
memory of his mother benefited by Tuxford Elliot Girl’s School) to Tamil Nadu Government according to
G.O.No. 1035 Education and Science dated 26.10.1994,[53] and
G.O. Ms. No. 1075 dated 08.11.1994 (endowment Rs. 10,000/- for Amburose Higher
Secondary School) for those who secured the rank at the school level in X and
XII Standard Public Examination from these Schools.
SELF SUPPORTING SCHEME
During
the third decade of the nineteenth
century, the number of C.M. S. schools rose from 12 to 62 with 53 girls
on roll in 1829-30. Rev. C.E. Rhenius, Mr. and Mrs. Schmid organized the Dharma
Sangam or Philanthropic Society on 2
June, 1930 to promote self supporting scheme among the
natives. Dharma sangam donated Rs.60/-
to build schools for native children in 1930.[54] The
women have enthusiastically given “pidiarisi”, a handful of rice
set aside from the daily meal to establish schools.
The
people of Tirunelveli district were affected by a terrible draught, a dreadful
famine and Cholera in 1832-33.[55] The C.M.S. sent relief fund of Rs. 320, the Bombay Missionaries Rs. 1,700, and the Tirunelveli mission Rs. 208
to meet the needs of the peoples of all castes.
Every week the mission supplied rice to 200 people who attended
catechism worth of Rs.137. The missionaries extend their sympathetic attitude to admitting orphan children in Boarding schools
at the time of famine, whereas, the
people’s intension had to receiving rice.
Those who were incapable to feed their wards, sent them to Boarding
Schools and not brought back even during the summer vacation. In the same year
Rev. John Devasahayam was the First Indian ordained Minister appointed in
Tirunelveli by the Church of England,[56] which motivate the natives to admit
their wards in the Boarding school.
In
1833 the East India Company permitted missionaries from all countries to spread
education in India.[57] Till 1833, the missionaries mainly
concentrated on establishing elementary schools, teaching through vernacular
languages. After 1833, they firmly
believed that English education was inevitable and at aimed to convert the
upper class of Hindu society. A
remarkable change had taken place immediately in Tirunelveli district by
opening new stations and schools in Pudugudy, Pukuneri, Kadachapuram,
Mundadaippu, and Satankulam.
Accordingly new school masters and inspectors were
appointed. In 1834 Rev. Scheffter and his wife took charge of Santankulam Station,
where his wife established efficient girls’ school.[58] Rev. Blackman and his wife worked hard first
in the schools of Palamcottah and Preparandi institution, and then they were
made in charge of Satankulam, where the parents sent their daughters to school
regularly.
The
main objective of Lord Macaulay in his famous Minute of 1835 was to push back
indigenous education and give importance to English education, which could also
affect women’s education. The reason
behind this was fear of learning English. According to Harcourt the
missionaries tactfully handled the situation by preparing little girls for extra
two years to complete the first standard and two years for the fourth standard. Rev. William Miller has recommended leniency to
girls who studied in primary village schools to learn “the three R’s”i.e.
reading, writing, and arithmetic in schools. [59]
Unfortunately
the great schism of 1835 took place between Rev. Rhenius and Archdeacon
Robinson regarding objection to caste distinctions admission and appointment in
the schools. [60] Consequently, he was replaced by Rev. John Tucker, the Secretary of Madras Correspondence
Committee, in May, 1835. But Rhenius returned to Tirunelveli on 22 October,
1835. The rivalry between the two missions[61] i.e. Melpakkathar (the C.M.S. missionaries who resided on the
western side of Tambraparni river), and Keelpakkathar (the C.M.S.
missionaries who resided in the eastern side or Tambraparni river) led to the
establishment of new schools and
employment of large number of Shanaar (at present Nadar) teachers. In 1835, the
C.M.S. has maintained 317 elementary vernacular schools with 7,802 pupils.[62] They
opened new schools at Palamcottah and Srivilliputur. In 1829 the number of
students in 76 schools established by Melpakkathar was 2,583. Out of it, 114
were girls.[63]
However, within six years, the number of girl students doubled. From the above
stated reports, the researcher can conclude that the rival feeling stimulated
the missionaries to admit more and more children in their own schools to outdo
each other.
The
year 1835 was a turning point in the history of the S.P.G. mission in
Tirunelveli. Rev. Rosen (1829 &1835) and Hubbar (1836-
1837), Irion Commerer from 1838 to 1858 and Hayne from 1839 to 1885 were worked
at Palamcottah, Nazareth and Mudalur. Rev. Muller and his wife started one Girl’s
Boarding School at Suviseshapuram with 15 Boarders[64] on
October 1838. There were 29 S.P.G.
schools with the strength of 825. Out
of it, 118 were girls. Irion Commerer
[65]
and Anne Commerer restarted the first girl’s school as co-education school at
Nazareth in 1839. But the girls’ school was separated in 1849. The increasing number of schools and students
during World War II proved that the natives realized the necessity of
education. In 1838, the Jesuits
re-entered Tirunelveli and established headquarter at Palamcottah.[66]
For the first time the
Government made a direct effort to educate Hindu girls in Madras in 1841, but
they failed.[67]
Whereas in Tirunelveli district, such difficulties were overcome by introducing
Station Missionary System
with 12 sub-districts headed by one catechist, whose duty was to send monthly
report on school to the headquarter at Palamcottah, which helped them to take remedial measures in
Mission schools. For instance, on 2nd June, 1834, Rhenius established a Widow's
Fund Society for the catechists and schoolmasters' widows on the basis of the
head catechist's report. Within one year, 158 rupees was in the account of
Widows' Fund. He instructed all mission districts to establish a Poor Fund, and
from that amount was spentfor the poor,
the sick, and the widows. The collections had raised cash and kind like rice,
cotton, and jaggery. C.C.Giberne, S.Hobbs, Hawkins, Newman and M.T. Hobbs did
commendable work from 1844 to 1853 among the women. Mrs. Mary Sargent conducted separate classes
for mothers, poor women, widows and wives of the theological students. The far sighted efforts of Mrs. Sargent was to
empower women to become self relient in terms of women’s education.[68]
During 1840’s ‘Slave System’ widely
prevalent in Tirunelveli district. For the first time the government took
measures to abolish the System of Slavery,[69] and proclaimed
that the slaves and the converted Christians had the same rights and privileges
like others in the society. It ensures that the slaves were free from lifelong
slavery and reforms had to be introduced to improve their status. For instance, the Missionaries of Dohnaur purchased
girl children who were soldout by their parents sold as temple dancers and
admitting orphan girls in Dohnaur asylum.
According to Edwin Joel, the native of Dohnaur, many girls were sold by
their parents as temple dancers and temple dancers were rehabilitated by the
Missionaries and were admitted at Dohnaur Asylum.
The
Government had introduced fee system to limit the application for grants-in-aid
to schools. The girls’ were exempted to pay fee and receive stipends, those who
were in girls’ schools, and the senior department of the Normal School. [70] For
encouraging female education Rev. Pope stated that he can allow a boy without
fee and books in boy’s schools, but where there were girls in a family, should
send them to school otherwise not to admit a boy in his school. In Tamil School, all students in all classes
had paid 4 annas [1 anna is 6 paise] per month, strength also increased, few
girls also admitted in primary boy’s schools in North Tirunelveli.[71] Hence, fee system no way affect the strength of the schools.
Mrs.Kearns, Missionary, Church of England
Zenana Mission Society,(C.E.Z.M.S.) North Tirunelveli was of the view regarding the question number
3 about the participation of natives to promote education by the Indian
Education Commission. Since the higher caste people were the owners of the
schools, they never admitted the low caste people in their schools. Hence, the low caste people were
highly motivated to join the mission schools to have an enhanced socio and
economic status. For instance the native gentleman
Sulochana Mudaliar of Tirunelveli applied to the Government to permit him to
establish schools and requested for one Englishman as the master for his school
with a salary of Rs.100 per mensem paid by him.[72] There
was no reference to girl children in this institution. The University Board
intimated to Rev. Edward Sargent, to open the mission school for government
inspection to get grant-in-aid on 12 January, 1853. On January, 1853, Sargent expressed
his anxiety of government insprector’s visit counter signed by Bird, the then Collector
of Tirunelveli, to the University Board.[73]But the Government appointed Richard, a
Government Inspector of schools, to carry out the work of the mission schools
only in 1855.
RICHARD’S
REPORT ON GIRLS’ BOARDING SCHOOL
Richards
was most impressed by the Girls’ Boarding School in Tirunelveli. He was happy
on seeing the girl’s physical and moral growth and noticed that their standards
‘are
higher than in any other part of India[74] and recommended to Government not
only to sanction grants-in aid trust but also handover the entire educational
activities of this district to the C.M.S. mission of Tirunelveli district.[75] As a result of Richard’s Report, the
government sanctioned grants-in- aid to teachers who were holding Training
Certificates. A grant of Rs. 2 per
month was paid to each teacher who passed the Inspector’s Examinations and
obtained the Training Certificate. In 1858, for the first time 58 C.M.S. School
Masters were benefited from this grant.[76]In 1851
there were 217 Girls’ Day Schools and 39 Girls’ Boarding Schools in Madras
Presidency under the control of Protestant mission. Out of 7,878 educated girls
in Madras Presidency, 3,275 girls [77]i.e.
about 50 per cent of girls from Tirunelveli district, which was a remarkable
development in the history of women’s education.
In
1852, the S.P.G. of C.M.S. missions supported nearly 186 schools. Most of these
schools were in the District of Tirunelveli, Madurai, Thiruchirapalli and
Tanjore.[78]
3,835 boys and 1,349 girls received education from S.P.G. schools in 1852. The S.P.G. mission spent Rs.49,000 in 1852
and Rs. 30,000 in 1853 towards running schools.[79] In
1853, there were 870 schools in Tirunelveli district. Among them 229 were mission schools and 641 were
native schools. [80]
Till 1853 the education of girls were under
the care of individuals and missionary societies. But none of the general dispatches relating
to education i.e. letters, orders, Colltector’s Reports, missionaries and
officials educational correspondence, Letters from College Board of Madras
Presidency, Papers relating to educational matters submitted to or received
from the Court of Directors.[81] Thus,
missionary education significantly improved the women’s position in Tirunelveli
District of Madras Presidency.
Besides
the Protestant Missions, the Roman Catholic Missions were also active in the
field of education in Tirunelveli District.
Mother
Maria Louise Demeester, founder of Immaculate Heart of Mary (ICM) has started
her service at Mulagumoodu on 7th November 1887. In those days boys were admitted in all
school than girls, so the ICM sisters started a girl’s school at
Palamcottah. On 15th June 1921, four sisters
headed by mother M. Gudule as Superior arrived at Palamcottah to establish the
Ignatius Convent with three pupils on the roll.[82] In 1923, this school was granted recognition
by the Education Department as a Secondary School with permission to open Form
II and III. Forms IV, V and VI were
opened and permanent recognition was granted on condition that all male
teachers should be replaced by women teachers. It was then when Mother M.Thomas took charge
as the first Headmistress of the pre-independent days. In 1942, they started
the kindergarten class which laid the foundation for the Loyola Primary School
in 1949. Permission was granted by the
Government to start one English Medium section in the High School classes and the
teaching of home science in Form IV and V.
Mother M. Thomas was succeeded by Mother M. Ermelinda, then by Mother M.
Valerea, who started evening classes for working girls and women which paved
the way for Adult education on the Ignatius campus. The ICM
sisters helped to raise the status of women by imparting education till date.
In 1906, Father S.J. Mage was appointed as the
first parish priest to Srivilliputhur in North Tirunelveli. In 1911 he called for the ICM sisters from
Mulahumoodu to serve for the development of women in this area. Father Mage started about 22 schools on
surrounding villages. In 1938, Father
Joly took charge as parish priest and sold the Church land of Koonamkulam to
ICM sisters for Rs. 5000/- in order that the sisters might establish a school
for the development of the girl-children.
The
below Table No. 1 collected and preserved in the Diocese of Palamyamkottai in
2010-11 is the source available to know the contribution of Roman Catholic missionaries
in Present Tirunelveli district. The below table No. 1 help us to understand
the Primary and Middle schools started by the Catholic Missionaries in Tirunelveli
from 1917 to 1947. There were 53 Primary
and 5 Middle schools started by Roman Catholic missionaries prior to
Independence. All schools were promoting
education till date. There is no record
to show that the primary schools were co-educational institution or not. At present these schools are run as
co-educational institutions in rural areas.
There is no information about the number of boys and girls studied in
these institutions during the first half of the 20th Century. From the above information the researcher
found that the World’s Great Depression of 1929 also affected the establishment
of schools in this district. From 1926
to 1935, only 5 schools were started.
After the outbreak of World War II, more than 30 schools were started by
Roman Catholic Missionaries in this district. From 1944 to 1946 no school was started by the
Roman Catholic missionaries. After World
War II, the Roman Catholic Missionaries again started schools and imparted
education to women.
TABLE
NO. 1
ROMAN
CATHOLIC INSTITUTIONS IN TIRUNELVELI DISTRICT
1917-1947
|
S.No
----------
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53
54.
55.
56.
57.
58.
|
Name of the Roman CatholicInstitutions and Place
---------------------------------------------------------------------------------
St. Antony’s Primary School, Pettai
R.C. Primary School, Nanjankulam
St. Mary’s Primary School,
Kalugumalai
R.C. Soosai Primary School,
Kayathar
R.C. Primary School, Avudayanoor
R.C. Primary School, Pottalputhur
R.C. Primary School,Veikalipatty,
Mettur
R.C. Primary School,
K.Kailasapuram,Gangaikondan
R.C. Primary School,
Panaiyur,Karivalamvandanallur
R.C. Pry. School,Pandarakulam,
Theertharappapuram
R.C. Primary School, Vasudevanallur
St. Antony’s Primary School, Palamcottah
R.C. Primary School,Kalyanipuram,
Karuthapillaiyur
R.C. Primary School,
Rangasamuthiram
R.C. Primary School, Akilandapuram,
Kadambur
R.C. Primary School, Kottakulam,
Tenkasi
R.C. Primary School,Kuthukkalvalasai,
Elathoor
R.C. Primary School,Panchandiyur,
Pavoorchatram
R.C. Primary School, Kadayam
R.C. Primary School,
Veerakeralamputhur
R.C. Primary School, Melakkalangal,
Uthumalai
R.C. Primary School, Vadiyur, V.K.
Puthur
Primary School,Thonugal,
K.Alangulam
R.C. Primary School,
Nakkalamuthanpatty, Sippiparai
R.C. Primary School,
Tharmathoorani,Naduvakkurichy
R.C. Primary School,
Thirumalapuram, Sendamaram
R.C. Primary School,
Velayuthapuram, Goodaloor
R.C. Primary School, Chockampatty
R.C. Primary School,
Sankarankudiyiruppu
R.C. Primary School, Keelapavoor
R.C. Primary School,
Nellaiappapuram, Poolangulam
R.C. Primary School, Mukkudal
R.C. Primary School, V.M.
Arockianathapuram
R.C. Primary School, Keelanatham
-Therkkoor
R.C. Primary School, Abishekapatty
R.C. Primary School, Gangaikondan
R.C. Primary School, Singamparai,
Mukkudal
R.C. Primary School, Ramasamiapuram
R.C. Primary School,
Vellagoundanpatty, Aiyapuram
R.C. Primary School,
Alagunatchiarpuram,
R.C. Primary School, MelaIllanthakulam,Thevarkulam
R.C. Primary School, Kattalongulam,
Vanaramutti
R.C. Primary School,
Kallathikinaru, Parivallikottai
R.C. Primary School, T.N.
Puthukudy, Puliangudy
R.C. Primary School, Devipattinam
R.C. Primary School, Naranapuram
R.C. Primary School, Sevalkulam,
Kuruvikulam
R.C. Primary School, Nettur,
Alankulam
R.C. Primary School, Meenthulli,
Sankarankoil
R.C. Primary School, Tenkasi
R.C. Primary School, Therkku
Theerthampatty
R.C. Primary School,
Seethaikurichy, Manoor
R.C. Primary School, Kandamangalam,
Pulcikulam
MIDDLE SCHOOLS
R.C. Middle School, Panneerkulam,
Kayathar
St. Peter’s Middle School,
Sendamaram
St. Xaveers MiddleSchool, Vadakku -
Vandanam
R.C. Middle School,Duraichamypuram,
Sivagiri
R.C. Middle School, Sankarankoil
|
Year of Establishment
-----------------------
1917
1917
1920
1921
1923
1923
1924
1925
1927
1930
1930
1931
1932
1936
1936
1937
1937
1937
1938
1938
1938
1939
1939
1939
1939
1939
1939
1939
1939 Cont..
1939
1939
1939
1940
1940
1940
1940
1940
1940
1940
1940
1940
1940
1940
1941
1941
1941
1941
1942
1942
1943
1947
1947
1947
1921
1932
1933
1935
1946
|
Source: Office of the Diocesan Superintendant of
Schools, R.C. Diocese of Palamcottah,
Thembavanithottam – Thirunelveli 627011 –Regd:17/1974/dt, 30.03.74) List of
Institutions etc as required for w.p. No. 572/75.
Thembavanithottam – Thirunelveli 627011 –Regd:17/1974/dt, 30.03.74) List of
Institutions etc as required for w.p. No. 572/75.
GOVERNMENT
EDUCATIONAL POLICY AND ITS IMPACT
It
is a matter of interest to look back upon a few historical landmarks of modern
education in the Madras Presidency and its impact on Tirunelveli district. The
earliest measure of the Madras Government was that of the Minutes of Thomas
Munro issued by the Department of Public Instruction on 25th June
1822. He wanted to know the real
position of indigenous education and bring it to the immediate attention of the
Court of Directors, by submitting the reports of the Collectors of all
district. The lists submitted by them exhibited an aggregate of 12,498 schools with
184,110 males and 4,540 females respectively.
In
1822, Sir Thomas Munro’s enquiry on the educational system revealed that the
few indigenous schools existed in all the district. In 1823, the Committee of Public Instruction
was set up with an aim for the general improvement of native education in
Madras Presidency which was amalgamated with the College Board in 1826 which had an aim of preparing
candidates for the Civil Service and Public Offices.[83] In accordance with the new scheme, a
Collectorate school and two Tahsildary schools were opened in Tirunelveli
District. The Masters of the Collectorate Schools were to receive a salary of
Rs. 15 per mensem and those of Tahsildarree Schools Rs. 9 per mensem with
liberty to add to their income by the fees of the Scholars throughout the
State.[84] In Tirunelveli district these schools soon
turned out to be a total failures since the teachers were not fulfilled the required
qualification and were said to be inferior.
After
receiving Collectors’ Educational Reports, Munro, applied to the Court of Directors
in London for a grant of Rs. 48,000 for the Madras Presidency alone.[85] His proposals of expenditure [see appendix
iv] were approved in general by the Directors in London in 1829, i.e. the year
after his death. Munro’s Scheme of
spreading mass education through the indigenous institutions lost its value,
and it also denied the grants.[86]In spite
of this, the native masters in Tirunelveli run their own schools. The statistics of the institutions submitted
by the Collectors and the Board in 1822 [Appendix –III] stated that in 1826,
there were 607 schools to a population of 17,956 in Tirunelveli District. There
was thus roughly one school for every 30 of the population in Tirunelveli
district.[87] A very few girls were taught in the Hindu and
Muslim schools,[88]
who numbered about 117[89] in
Tirunelveli District. From the below table No. 2, it is clear that the Hindus
were highly educated than the Muslims. As
compared with the total number of population, only 2 Muslim female students
were educated due to the practice of Purdah, as against 115 Hindu girls.
TABLE
NO. 2 HINDU AND MUSLIM STUDENTS IN -1822.
|
District
|
No. of schools
in 1822
|
No. of students
in Hindu Schools
|
No.of students in
Muslim Schools
|
Total No. of
scholars
|
||
|
Male
|
Female
|
Male
|
Female
|
|||
|
Tirunelveli district
|
607
|
8, 462
|
115
|
796
|
2
|
9,375
|
Source: Charles E. Gover, Results of Educational Census
Madras 1871, (Madras 1872), p. 31.
The
male members of the families felt that educating women would affect the
character of the Hindus.[90] So,
the caste women were prohibited to study, because, the family members of high
castes considered that education was needed only by the dancers, not by the
housewives. Another reason for the low state of education was that the low teacher’s salary i.e. Rs. 9
to Rs. 15 per month, which cause for less professional interest. In order to meet their economic needs, they
conducted private tuitions, which was called ‘additional schools’. [91] The
Parliamentary Papers of 1832, highlighted the expenditure of 1813- to 1833 for native education in India. [see Appendix
–v]. Even though the Madras Presidency had received very low
amount than Bombay and Bengal Presidencies, the educational standard in Madras Presidency was
far ahead than other Presidencies.
The
next important educational measure adopted by the East India Company was the
renewal of the Company’s Charter in 1833, which allowed the European countries
to send missionaries to India.[92] It was considered as the first declaration of the Company Government in the sphere of
education in India[93] and allotted Rs. 10,00,000 for native
education, but rarely sanctioned grants
- in – aid to mission schools.[94] This led to a controversy over the allocation between Classicists or
Orientalists and Anglicists or Occidentalists. On June10, 1834, Lord Macaulay was appointed
as President of Committee on Public Instruction and asked to interpret the
educational provisions of the Charter Act of 1833.[95] He had sent his famous Minute on education to
Lord William Bentinck, Governor-General of India and a resolution was passed on
7th March 1835,[96] by Governor –General’s Council. The Minute
insisted that the Downward Filtration Theory had to be followed to promote European
literature and science among the natives of India and it also suggested that
the funds were allotted for the same.[97] Downward
Filtration means the knowledge would filter-down from the upper classes to the
masses.[98] It was also of the view that the Lordship-in-
council should not abolish any native college or school and all existing
professors and students at all institutions under the superintendence of
the committee shall continued to receive their stipends but hereafter
government should not sanction any new stipend to the students of oriental
learning .[99] However, this was the first genuine
educational policy adopted by the contemporary government which removed the
element of doubt in the new educational policy and helped the government to
overcome its uncertainty and also established 20 Tahsildari schools in Madras
Presidency.
TABLE
NO. 3
MONTHLY
EXPENDITURE OF NATIVE EDUCATION BY EAST INDIA COMPANY ON 12TH
DECEMBER 1839
|
SUB-TREASURER
OF THE PRESIDENCY
|
AMOUNT In
Rs.
|
|
RESIDENT
AT TANJORE: Allowance to the Provincial School at Tanjore, Kumbakonam and
Ramnad, Half-yearly Rs. 2,000 or per month.
|
350.00
|
|
COLLECTOR
OF TIRUNELVELI: Allowance to the school master at Palamcottah per month
|
35.00
|
|
Total
monthly expenditure on Native Education by Company
|
773.00
|
Source: compiled from Lord Elphinstone, Minutes of Education of Natives of India,
(Madras, 1850), para 22. p.5.
The
above table No. 3 shows clearly that Tirunelveli district received very low
amount i.e. 1/10 of the expenditure allotted as compared with Tanjore from the
Company. In 1839 the allowances for
country school at Palamcottah were discontinued.[100] The introduction of English education proved
a serious obstacle in the education of girls till 1868.[101] But, in Tirunelveli district, “The
Downward Filtration Theory” in no
way affected the educational activities of women, because English education was
already in existence among the lower strata of the women to higher strata. It is not the aim of the Downward Filtration Theory to impart education
on the basis of socio – economic status of the people.
For
the first-time the Government with the help of the Scottish Church Missionaries
(S.C.M.) made a direct effort at educating Hindu girls of Madras in 1841,[102] but they failed due to rigid caste
system. The statement of Mr. Fowler to the Education
Commission Chairman Mr. Ranganada Mudaliyar in Question No. 4, was an evident
to prove that many Brahmin girls, were admitted in Christian schools of
Tirunelveli district[103] because
the Brahman parents did not object to send their daughters to Christian
schools, though they followed rigid caste system.
Charles
Wood, the President of Board of Control, dispatched his educational declaration
on 19th July, 1854. It is referred to as Wood’s Despatch or the
Magna Carta of Indian education by Rev. Willion Meston. It contained so many recommendations.
Accordingly the Department of Public Instruction was formed in 1854 headed by a
Director of Public Instruction. It also recommended that Universities should be
set up headed by Chancellors and Vice-Chancellors, a system of grant – in - aid should be adopted; special institutions for training teachers
should be set up; and importance should
be given to the education of women, which was perceived by Lord Dalhousie, the Governor – General of
India.[104]
Since
the emergence of Educational department competition arose between the mission
schools and departmental schools, which cause for the closure of indigenous
schools.[105]
The newly created departments of education paid special attention to open girls’
schools and appointed women inspectresses. It introduced English
as the medium of instruction in the higher classes, and the vernacular
languages as the medium of instruction in the lower classes.[106] The character of the instruction given at
girl’s school was similar to that given at boys’ schools but the standards were
in some respects lower than that of boys’ schools and special subjects like
household accounts, domestic economy and needle work were introduced.
The proportion of girls to boys under instruction in all India was 1:
9.25.[107] The proportion of girls to boys studied in
school was being the highest in Madras, and lowest in the United
Provinces. Wood’s was of the opinion on
women’ education that education of women had made satisfactory progress[108] though
schools were under the control of missionary or private management, and recognized aided schools were inspected by the
government. But the government allowed teaching
the Bible after school hours.[109] Some
mission schools replaced the traditional school books by the Bible. Ramasamy Pillay, an agent who represented on
behalf of some Hindus at Tirunelveli submitted a petition to the Court of
Directors on 7th October, 1846 that many of the Hindus of Tirunelveli
were discontent to send their children to read the Bible, which was against
Hindu law and considered it as sin. This
objection rose against the use of the Bible as a school book. The Hindus made a complaint against E.B.Thomas,
the Collector of Tirunelveli, of supporting the missionaries and converts, not
others. They realized their mistake
later and demanded the government to appoint Tweeddale as the Governor of
Madras and E.B.Thomas as the Collector of Tirunelveli respectively.[110] Since the people of Tirunelveli paying tax to
the government, they demanded the government to establish and maintain English
Medium and Vernacular schools and not compelled the natives to learn the Bible
as school book in Tirunelveli district.[111] Their
demands were fulfilled after the Wood’s Despatch. The below table
No.4 help us to understand the development of women’s education from 1820 to
1857 without the support of the government.
The desire of the Despatch was to evolve a policy of grant-in- aid which
would enable the government completely to withdraw from the field of education. Rev. J.L.Wyatt, of Sarah Tucker
College, was of the opinion that the grant allotted for primary education was
not enough for Tirunelveli, as it was a well instructed area. so the Government
had to increase the grant to educate the rural population. Up to 1884 Christian
missions were the only private agency in the field of education and the
government did not have the courage to entrust the work of education to others.[112] The events of 1857, the Queen’s Proclamation
of 1858, Stanley’s Despatch of 1859 have all strained the relations between the
Government and the Missionaries to a considerable extent. The spark of
independence was slowly glowing and the revolution for the country’s independence
took place and it put an end, forever, to the administration of the Company.
By 1858 India was passed into the
hands of the British crown and also put an end to the monopoly of missionaries
over education.
TABLE NO.4
WOMEN’S EDUCATION IN TIRUNELVELI DISTRICT
FROM 1800 TO 1857
|
Years
|
No. of Schools
|
No. of School
Inspectors
|
No. of School masters
|
No. of students
student
|
No. of
Female student |
|
1820
|
12
|
N.A.
|
N.A.
|
400
|
20
|
|
1823
|
In 2 girls school
|
N.A.
|
N.A
|
N.A.
|
36
|
|
1829
|
46
|
N.A.
|
N.A.
|
1,070
|
53
|
|
1830
|
62
|
35
|
72
|
1,300
|
N.A.
|
|
1835
|
107
|
N.A.
|
102
|
2,882
|
N.A.
|
|
1839
|
163
|
57
|
179
|
5,324
|
500
|
|
1840
|
187
|
N.A.
|
N.A.
|
5,534
|
500
|
|
1849
|
239
|
107
|
N.A.
|
6,245
|
1,856
|
|
1851
|
365
|
N.A.
|
N.A.
|
6,560
|
3,275
|
|
1853
|
229
|
N.A.
|
N.A.
|
20,301
|
N.A.
|
N.A.
Not Available
Source: Compiled
from Sherring, History of Protestant
Mission in India, (Benaras, 1874) pp. 346;
Paul Appasamy, The Centenary History of the C.M.S. in Tirunelveli,(Palamcottah
1923)pp.52,74& 99. Gazetteer of South India, (Madras, 1855), p.442;Paper
Related to the State of Education in the Provinces subject to the Government of
Madras (Vepery,1854) , p.312.
Paul Appasamy, The Centenary History of the C.M.S. in Tirunelveli,(Palamcottah
1923)pp.52,74& 99. Gazetteer of South India, (Madras, 1855), p.442;Paper
Related to the State of Education in the Provinces subject to the Government of
Madras (Vepery,1854) , p.312.
In
1857, Ragland, the Church Missionary Intelligencer started his work at
Agraharam and Sivakasi as the service centre in the North Tirunelveli. In 1856,
for the first time, A.V. School at Srivilliputtur and several other Christian
schools were opened in North Tirunelveli.[113] which
was still growing strong. It is clear
that till 1857, the Protestant Missionaries worked only in the Southern
Tirunelveli. Unlike Southern
Tirunelveli, the Norther Tirunelveli pupils were not shown interest in
education. All through the day, they engaged in field work, and collecting
firewood and rearing cattles. So the teachers waited for them to return home
and brought them to school. However, the
higher community people initially not only opposed but also persecuted the
missionaries. Rev. Meadows started Night Schools, and encourage everyone to
join this schools without any disparities and announced one set of dress as
gift for those who could read within a short duration of study. Strength
in schools, girls at schools is only 10% to 20% of the total strength of
the schools in North Tirunelveli. Girls
at schools in South Tirunelveli is far ahead than North Tirunelveli. The following table No.5 (Fig.1 bar diagram)
helps us to understand the development of education in North Tirunelveli by the
effort of Anglican Church Mission.
TABLE
NO. 5
STUDENTS STRENGTH IN NORTH TIRUNELVELI SCHOOL
1857 -1874
|
Year
|
No. of Schools
|
Boys in Schools
|
Girls in Schools
|
Total strength
|
|
31.12.1857
|
2
|
101
|
20
|
121
|
|
31.12.1858
|
10
|
101
|
43
|
149
|
|
31.12.1857
|
70
|
145
|
78
|
223
|
|
31.12.1857
|
16
|
204
|
71
|
275
|
|
30.06.1861
|
17
|
232
|
68
|
300
|
|
31.12.1862
|
20
|
237
|
104
|
341
|
|
30.06.1863
|
18
|
225
|
85
|
310
|
|
30.09.1874
|
38
|
853
|
86
|
939
|
Source: Dhanasekaran,
John.F. (Rev.), History of Anglican Church in North
Tirunelveli,(1854-1877) Part-I, Ragland Memorial CSI Church,
Sivakasi,1996, pp.102.
Tirunelveli,(1854-1877) Part-I, Ragland Memorial CSI Church,
Sivakasi,1996, pp.102.
Bar Diagram Fig– 1
STUDENTS STRENGTH IN NORTH TIRUNELVELI SCHOOL 1857 -1874
Source: Dhanasekaran, John.F. (Rev.), History of Anglican Church in North
Tirunelveli,
(1854-1877) Part-I, Ragland Memorial CSI Church, Sivakasi,1996,pp.102.
Due
to the sudden outbreak of national uprising in 1857, the Government withdrawn its
support from assisting the mission schools and a siege was laid to the
missionary’s house at Tirunelveli which led to establishment of a Hindu Anglo-
Vernacular rival schools in Tirunelveli.
This institution was later supported by Madurai Ponnammal, Mangaikarasi
Amal, Kanniammal and Pichaiammal and Mrs p. Diraviyam Pillai.[114] Many pupils were withdrawn from the Christian
schools in Tirunelveli district by that time.
In order to attract children to mission schools milk powder was imported
from England.[115] The S.P.G. granted the sum of Rs. 10,000/- annually for establishing rival Anglo - Vernacular Schools in Alwar-Tirunelveli,
Kulasegarapatnam, Radhapuram, Tentripati, Nagalapuram, Taruvey, and
Arumugamangalam.[116] Officers of Educational department
appreciated Tirunelveli District as it was one among the three literate
districts of Madras Presidency in 1857.
As per the Indian Education commission Report of 1881, there was no
government girls’ school in Tirunelveli district till 1885.[117] Thus,
the Missionaries monopolized women’s educational institutions.
STANLEY’S DESPATCH OF 1859
The Stanley Despatch of 1859 was an important
landmark in the history of the development of education in Madras
Presidency. In 1859, Lord
Stanley, Secretary of State had sent a Despatch on education to the Government
of India. The objectives of the Despatch of 1859 were to review the educational
policies of India. The following recommendations were made by the Despatch of
1859. a) Education Department had been created, b) inspecting staffs had been
organized,c) universities had been incorporated, d) many affiliated Colleges
had been opened, e) Secondary Schools under Government management had been well
attended, and f) the number of those under private management had been
increased. Since the native community had failed to
co-operate with the government in promoting Vernacular Elementary Education, the
Secretary of State suggested that Vernacular education should be provided by
the direct instrumentality of government by means of Compulsory Rate, [118] but the Madras Government was not in
favour of a Compulsory rate.
Result
Grants System was first introduced by Mr. Kearn in North Tirunelveli district. The result grant
system was better than the salary grant system on the part of students, which
helped the pupil to acquire better standard to fit for examination. This system was widely accepted by the
natives, and 500 schools applied for the same.
All village schools with hereditary masters were waiting for the grant[119] like
that of the schools and school masters. Since the Government rules were very strict to
get the grand – in – aid, the missionaries find it difficult to prepare the
girls for Government examinations due to irregular attendance. So, they were
working with the Hindu women and familiarizing the concept of female education
by introducing simple way of imparting education by reading and writing, then
by introducing grammar, poetry and geography. They established Boarding schools
to avoid irregular attendance. However,
the tests were so severe for village girls, it was impossible for the girls to copeup
many subjects. Hence, the mission
schools omitted fraction, history, hygiene, and grammar from primary girls’
schools’ Curriculum from 1st to 4th standards.
Rev. Harcourt, the
Principal of Sarah Tucker Institutions and Mrs. Kearn, the missionary and
manager of Schools in Noth Tirunelveli were suggested the government to release
grant for Girl’s schools as follows: a servant to bring 10 girls to schools for Re. 1,
for school rent Rs. 3 in towns and Rs. 2 in villages per month, Sewing stuffs, and scissors.
The pupils were expected to
fulfil the basic norms to receive the finanacial assistance and enhanced the
standard of schools as follows: Reading-Vowels
and consonants combined Re. 1; Writing- Vowels and consonants combined Re.1;
Arithmetic – Notation and numeration to three figures Re.1; Rough hemming Re.1. Further, they expected the Government to give
scholarships to school master during training period.
Introduction of fee
system has increased the benefit of teachers as well as pupils, but at the same
time it led to the closure of some schools. However in no way it affected the
girl’s schools as they exempted to pay fee. Co-education or mixed schools were prevailed
in the primary school levels. Mrs.
Kearns expected that the Government should take steps to enable the girls to remain at
school for longer period as follow: For the First 2 girls of a school on the result
system of the III Standard examination – 8 annas per month. Re.1 per month was given
as scholarship for a girl who was admitted first in a school under the result
system of the IV Standard examination.
Rs. 5 given as bonus to a girl who passed the Special Upper Primary
Examination. The government disburses financial assistance to Widows of
caste – women, age relaxation; allowed them to come with their children
to appear for the examination and helped them
to
get efficient intelligent teachers for girls’ schools.
Mrs. Kearns and Harcourt maintained administrative quality by properly maintaining of attendance
registers, which should be countersigned by the village official once a
month, Local Fund Inspector should visit
each school at least once in every two months and those who taught above the III Standard in result grant schools should hold
certificates and to meet the ever increasing expenses by imposing or increasing the taxation or to decrease the grants for boy’s primary
schools to meet out the unpredictable expenses for women’s education every
year.
The anxiety of the
natives to get quality education with the help of missionaries by using their
text books, and sending their daughters to mission schools, allow the
missionaries to become the managers of their schools. Absolutely there was no difference of opinion
on academic excellence under the guidance of Christian missionaries. Due to the rigidity of caste system in this
district there were Brahmin girls in schools.
THE MADRAS ELEMENTARY EDUCATION ACT OF 1920
The
Madras Elementary Education Act of 1920 introduced many policies regarding the
development of Elementary Education in Madras Presidency. The Municipalities also took several steps to
introduce certain schemes in this regard.
District Educational Councils were created in Madras. The principal functions are: extension of elementary education with the
co-operation of all agencies, opening of additional schools, expansion of
existing schools; regulate the recognition of all elementary schools and to
assess and disburse all grants-in-aid from provincial funds to private
elementary schools.
A
large numbers of elementary schools opened under Village Panchayats were
subsidized by Government directly. All
primary schools were inspected by the officers of the Educational Department.[120] The practical instruction included in the
optional additional subjects provides in case of girls, for lessons in health
and household management. There was a
recommendation that the curricula for girls’ schools must suitable for girls
and to the local conditions and people.[121]
In
May 1923, the Government of Madras convened a Conference to discuss the
expansion and improvement of primary education.
The more important recommendations of this Conference were as
follows: Each village with a population
of 500 inhabitants or more shall be provided with a school. Indigenous schools should be developed and
made eligible for aid. The new aided
schools to be started. Local bodies
shall take steps to start school of their own where an aided school was not
possible. To encourage teachers and provide job security and financial
benefit, Provident Fund Scheme [122] was introduced in all recognized
elementary schools for all certificated teachers, pundits, instructors, clerks
and librarians whose pay is not less than Rs. 20 per mensem in 1923 in Madras
Presidency.
The
Director of Public Instruction reported in 1925-1926 that the majority of
girls’ schools were staffed either by untrained women or by the old men. So
they insisted that the girls’ schools were staffed by women and inspected by
women which had considerable effect on the popularity and progress of women’s
education. For instance, all male teachers were replaced by women teachers as
per the instruction given by the government in St. Ignitius convent at
Palamcottah. Unfortunately the increase
in the number of women inspectors had not kept pace with the large increase in
the number of girls’ schools.[123] In
1926-27 the total women’s Inspectresses and Deputy Inspectresses, numbered 101,
as against 84 in 1921-22. However, inadequacy of the women Inspecting
staff caused slow growth of women’s education in 1927-28.
Daltan Plan had experimented in Kindergarten and
Montessori work in 1927-28.[124] For
instance, the Palayamcottah Municipal
Council maintained a Nursery school for children
between the ages 3 and 5. The nursery
school was probably the first of its
kinds in Tirunelveli district and became popular. Out of the total income of Rs. 90,000, the
municipal council spent Rs.10,500/- for
elementary education since it maintained 10 Elementary schools and 5 Adult
Education Schools. Since
Tirunelveli district was a ceded district, Richerd, the School Inspector on
Elementary Education reported that the Ceded Districts were fairly equipped
well than other districts and run schools on its own buildings and a few were in rented building. Some school teachers served as school masters
as well as branch postmasters.[125] The
teachers also should maintained Service registers and certified copies and the
inventories of valuable stock Register.[126]
The
Tuticorin Municipality was among the first 29 Municipalities constituted in
Madras Presidency in 1866 under the Town Improvements Act X of 1865. Tuticorin was an important sea-port town and known
as “the southern key to India”. According
to the first census taken in 1871 the population was 10,565. When the town was constituted into a
Municipality there were only a few pyal schools conducted by private teachers. Apart from the pyal schools, few schools were established and under the
control of Christian Missions. There was not a single Municipal School then. Within a few years of its establishment, the
Municipal Commission (as the “Council” was then called) took a mild interest in
education. From 1872-73 onwards, there
was improvement in the field of education by the introduction of annual grants
known as “Salary Grants” and “Result
Grants” to private schools. 18
schools, which was the highest number of aided schools, received the “Result
grants” from the Municipality in 1892-1893. From 1906-07, the system was changed into “Teaching
grants” under the new educational code.
From
the year 1892-93 the Municipal Council took a more active interest in the
advancement of elementary education; and it took over the management of the
Muhammadan School and maintained it at the cost of the Municipality. In August 1893 it opened a “Panchama” School for the education of the
Adi-Dravida children due to the prevalence
of rigid caste system. It is noteworthy
that these first active efforts of the
Municipality were in the
direction of the education of the minority and backward communities. In 1910 the First Municipal Girls’ School was
opened in Melur. In 1914, the “Panchama
School” was converted
into a free school for all communities including the Adi-dravidas,
who were entitled for admission in all public schools. In 1919-20 one Municipal school for girls and the other for boys were
opened in Shanmugapuram. Later on
another Muhammadan Boys’ school, a
school for Muhamadan Girls and a school for girls in Draviapuram were opened by
the Municipality. The
Municipality maintains two Muhamadan Boys’ Schools, one Muhamadan Girls’ School, four
for boys of all communities and three schools for girls of all communities. All these were Elementary Schools; (one
the Shanmugapuram Girls’ School) teaching up to Standard VIII. Only
three of these Municipal Schools were housed in buildings owned by the
Municipality and the others were in rented buildings.
The
total number of children of school age attending all Elementary Schools in the
town was 8,167 (4,907 boys and 3,260 girls) in 1938-39. A comparative analysis of the position on
31.03.1927 and 31,03.1939 indicatedthat
the educational acitivities of the Municipality had doubled within 12 years.
In 1927, there were 8 Municipal schools with 35 teaching staff and the average
strength of 1086. In 1939, there were 10 Municipal Day Schools with 68 teaching
staff, and the strength of children increased to 1,925.
A scheme of Adult Education was inaugurated in January 1939 to educate the illiterate adults at two different
parts of the town for men. Since then
two more centres have been opened of which one was for Adult Women. The
Municipality met the cost of running all these centres. The proposal of the Council to open three more centres had been sanctioned
by the Director of Public Instruction. To improve the attendance of
adults at the centres, money prizes for
the best attendance and free cinema tickets sponsored by local cinema
proprietors for good attendance was provided by the Committee.
The teaching method of Mr. S.G.
Daniel and his books were sold in all
the centres. It takes normally about 6
to 9 months to teach the 3 R’s i.e. reading, writing and arithmetic to an adult
illiterate at present. The Adult
Education Committee had issued certificates of literacy to men and women who
joined the centres as illiterates.
There
were 23 Municipal Elementary Schools for Boys and girls besides 9 aided
Elementary schools for girls in Tirunelveli Municipality. Of the 23 municipal schools 2 were specially
intended for Muslim girls, 3 for girls and 3 for scheduled class pupils. There
was one Higher Elementary School for girls in Block II with six standards. There were 9 Elementary Schools with
standards V of which 2 for girls (one for Muslim girls and the other for all
castes). Besides these, there were five
feeder schools with third standards and five schools with fourth standards. It
was clear that the schools were established based on rigid caste system in this
district.
Since1923
Compulsory elementary education had been introduced only for boys in Tirunelveli
Municipality. There were 8 schools
housed in Municipal buildings and the rest of the schools were in rented
buildings. The Council realized the need
for its own buildings for schools. In
addition to the secular instruction given in the Municipal Schools, steps had been taken to introduce spinning,
Weaving and other prevocational subjects in the Municipal Higher Elementary
School, Perumalkoil ward on 26.6.1936.
Pupils were trained to weave towels and sold in public auction and the
proceeds were being remitted to the Municipal treasury. The following table No.
5 help us to understand the number of teachers employed in Tirunelveli
Municipality schools.
Bar Diagram Fig -2
NUMBER OF TEACHERS EMPLOYED IN TIRUNELVELI MUNICIPALITY
Source: Compiled from
Ponnaiah. J. S., Research studies by Christian Colleges
undertaken under the Auspices of the Central Board of Christian
Higher Education in India: The Christian community of Madura,
Ramnad and Tinnevell.,
undertaken under the Auspices of the Central Board of Christian
Higher Education in India: The Christian community of Madura,
Ramnad and Tinnevell.,
TABLE NO.6
NUMBER OF
TEACHERS EMPLOYED IN TIRUNELVELI MUNICIPALITY
|
GRADE
|
TOTAL NO. OF TEACHERS
|
NO. OF MALE TEACHERS
|
NO. OF MISSTRESSES
|
|
Secondary grade
|
15
|
14
|
01
|
|
Higher grade
|
56
|
45
|
11
|
|
Lower grade
|
24
|
17
|
07
|
|
Untrained
|
03
|
02
|
01
|
Source: Compiled from Ponnaiah. J. S., Research studies by Christian Colleges
undertaken under
the Auspices of the Central Board of Christian Higher Education in India: The
Christian community of Madura, Ramnad and Tirunelveli.
the Auspices of the Central Board of Christian Higher Education in India: The
Christian community of Madura, Ramnad and Tirunelveli.
The
above table No. 6 (bar diagram fig.2) clearly shows that the number of
untrained teachers who worked in Elementary Schools. In order to staff these schools with
qualified teachers, elementary schools were converted into BasicTraining Schools. The Basic Training School, teachers were
paid stipends of Rs. 18 per month in addition to their pay as school teachers. Candidates
were selected for undergoing the Khadi Pranesika course at Government cost at
Tiruppur for eleven months.
When
the Congress Ministries were to continue in office, they were bound to give
effect to the Wardha Scheme. The
objective of this scheme of Mahatma Gandh was “free universal education in the whole country in about 20 to 25 years’
time”. The learning of a craft was only a part of the whole of the
“activity curriculum” so that whatever the childrens learning became
assimilated into his growing activity”. For instance, in Tirunelveli
Municipality, Twenty Charkas were purchased for two Municipal girls’ schools
Viz. Municipal girls’ school, Rajagopalaperumal ward and Municipal Higher
elementary girls’ school, Perumalkoil ward where they taught yarn spun.
As
per the G.O. Ms. No. 2419, dated 18th December 1928, the Government
appointed a Committee to investigate the question of physical education for
girls in elementary and secondary schools in the Madras Presidency to stimulate
public interest in the organizations for developing games and sports. The
Hindu, dated March 17th 1938 rightly pointed out that the Zakir
Hussain Committee recommended to include physical education syllabus as an integral
part of school education.
‘Parents’
Associations’ were started in each school and monthly meetings
were held to secure better attendance. The
teachers before the school commences its sessions go round the locality and brought
the children to school. The Teachers were also asked to submit three months
defaulters list to the Attendance Committee. The attendance committee was constituted as per Government norms.
This committee met four times in a year to give warning and imposed fine on
parents who willfully detain their wards.
The Senior Deputy Inspector of schools, Tirunelveli Range was ex-officio
President while the Educational Supervisor of the Municipal schools was the
ex-officio Secretary. The Head-teachers
of the elementary schools for boys in the Municipality were its members. Besides these there were five non-official
members of whom two were ladies.[127]
The Municipal Council has taken census to get accurate number of school age
children by the teachers every year. The Council introduced compulsory scheme in order to educate girl children and it also
funded money for their educational expenses and give funds for their
educational expenses.
Bar Diagram (fig -3)
School
Strength in Primary Girls School in
Tirunelveli
District (1820-1947)
The Missionaries
of Tirunelveli introduced many innovative ever green policies like gift to
girls, fee exemption, different curriculum for girls, separate institutions,
mid a meal scheme, free uniform and books, uniform system of education,
educational scholarships, marriage assistance aid schemes, introduction of Parent
Teachers Association, Attendance Committee, Result Grant System, appointment of
women staff and inspectresses, Adult Education Scheme. The above methods were valuable to formulate new educational policies
and new scheme to promote Women’s Education in the past, present and future. Many of the Missionaries Schemes were revived and modified according
to the need of the society at present.
[2] Ingham Kenneth , Reformers in India 1793-1833: An Account of
the work of Christian Missionaries on
behalf of Social Reform, (Cambridge, 1956), p. 2.
[10] Siqueira,T.N., Modern
Indian Education: Teaching in India Series XXX , 2 Edition (London,
1967), p.23.
[11] Pope
Memorial Higher Secondary School, Sawyerpuram, 150th Commemoration
Souvenir,
1844-1994, Pope College, Sawyerpuram, 1994, p.64.
[12] The first
Bishop of Calcutta, who visited Tirunelveli in March, 1816, See Appasamy, Paul, The
Centenary History, p. 22.
[13] See Portrait
of a Diocese, Tirunelveli, CSI, Palamcottah, 1992, p.6; Brockway, A
Larger Way for Women, pp.49-50.
[17] Letter from Rhenius
C.M.S. Missionary, Palamcottah to G.Drury, Collector of Tirunelveli, TDR. Vol. 4367, 3 November,1829,pp.109-111; Muller George.D.S., et al.,
Bicentenary of the Tirunelveli Church (1780-1980) Gazetteer Unit, p. 5; Sharp H., Selections from Educational Records 1781-1839, (Calcutta, 1920);
Syed Mahamood, History of English Education, p. 25.
[18] Letter from
Hill D., Secretary to Government Ft. St. George to the Board of Superintendence
for the College of Ft. St. George, 7 February, 1820, TDR. Vol. 3576, p.44, TNA.
[20] Letter from H.Morstock, the Secretary of the
College Board of Ft. St. George dated 8
June,1820 ,to the Chief Secretary to the Government, Public Consultations dated
23 June 1820, Disposal No, 3, M.R.O. Vol. 477AB, pp. 2360-2362.
[22] Despatch
from England to the Governor- General – in Council, PC. M.R.O. Vol. 45 A, 11
February, 1825, p.129,TNA; Guide to the Records Tirunelveli District,
p.82, TNA.
[23] Letter from
D. Hill, Secretary to Government Ft. St. George to the Board of Superintendence
for the college of Ft. St. George, 7 February,1820, TDR, Vol.3576, pp.52-53,TNA.
[32] UNESCO, Women
and Education: Problem in Education,
(Paris, 1953), p.109; Mathur.Y.B., Women’s Education in India,1813-1966, (New
Delhi, 1973), p. 22; The Missionary Conference South India and
Ceylon: Papers, Discussions and General Review, Vol.I,
(Madras, 1979), p.167.
[33] The Missionary Conference South India and Ceylon:
Papers, Discussions and General Review, Vol.I, (Madras, 1979),
p.167.
[35] Muller
George.D.S., et al., Bicentenary of the Tirunelveli Church (1780-1980), p.9; Wyatt.J.L.(ed.) , Reminiscences
of Bishop Caldwell, p.177.
[37] Baliga, B.S., Studies in Madras
Administration, Revised Edition,Vol. II, (Madras, 1960), p. 62.
[40] Hand Book and Diary, Mary Sargent Hr. Secondary School for Girls’
(Palamcottah, 1991-92), p. 2.
[44] Richey, J.A., Selections
from Educational Records, 1840-1859,
(Calcutta, 1922), pp. 34-35; Stuart,
A.J., Tirunelveli District Manual, (Madras, 1879), p. 157.
[46] Kumar
Chellammal James an Article entitled “Elliot Tuxford”(Tamil) published
in Megnanapuram A Sesquicentenary
Souvenir 1847-1997, Tirunelveli, dated 13 July, 2000.
[47] Krishnasamy
Ayyar and Souther, op.cit,.230; Muller et.al., Bicentenary of Tirunelveli Church,
p.4
[66] Krishnasamy and Souther , (eds.) Madras
District Gazetteers : Tirunelveli,
p. 230; Muller et al., Bicentenary
of the Tirunelveli Church, pp.
4 & 77.
[68] Chatterji Reena,
Impact of Rajaram Mohan Roy on Educational
in India, (New Delhi, 1983), p. 182.
[70] Selections
from the Records from the Educational Records of the Madras Government for
1856-1859, (Madras, 1859), pp.
75-77; Wood’s Educational Despatch, 19th
July, 1854, para.52.
[72] Mathew. A., Christian
Missions Education and Nationalism: from Dominance to Compromise 1870-1930,
(Delhi, 1988), pp. 30-31.
[75] Papers
Relating to the State of Education in the Provinces subject to the Government
of Madras: Letter from the Collector of
Tirunelveli to the Secretary to the Madras University Board, (Vepery,
1854), p. 313.
[79] Mathew.A., Christian
Mission Education, p.19; James
H.R and Mayhew.A, Education and Politics in India, (New Delhi, 1986), p. 270.
[80] Paper
Relating to the State of Education in the provinces subjects to the Government
of Madras, (Vepery, 1854), p.
312.
[82] St. Ignitius Convent School Diary,
2011-12.
[83] Letter
from the Chief Secretary to the Government of Ft. St. George, PC Vol. 651, 24
May 1836, pp.2073-76, TNA.
[87] Lr.
from Ft. St. George to the Governor-General in Council, 10 March, 1826,
BOR. Vol. 314, TNA.
[89] Collectors
Report to the BOR, 29 October, 1822; BOR Vol. 928, p.9936, TNA; John Sullivan, President of Native Education Committee
Report to the Ft. St. George, 2 December, 1822, BOR. Vol. 932, p.10, 939, TNA;
Letter from Ft. St. George to the BOR President, 13 January, 1823, BOR. Vol.
926, p.984, TNA; Letter from Ft. St. George to the Court of Directors, 13
February, 1823, BOR. Vol. 942, p.2, 402, TNA.
[101] Letter
from the Chief Secretary to the Government of Ft. St. George PC Vol. 651, 24 May, 1836, TNA;
Siqueira, op.cit., pp. 30-33.
[106] India Administration, Vol. XVI, Katchandpur to Mahavinayak, pp. 339-40; Vol. IV, pp. 412 & 443.
[107] Report
of the Indian Education Commission, 3 February 1882, Vol. I, Part- II, p.
522; The
Imperial Gazetteer of India, Vol. IV, p. 432.
[109] Letter
from Clarke R.G, Secretary to the Council of Education to I.F. Thomas, Chief
Secretary to Government, PC Vol.
814, 17 August 1847, TNA.
[110] Charmier’s
Minute on the letter from the Council of Education, PC. Vol. 815, 7 September
1847, TNA.
[111] Letter
from R.G. Blocrke, Secretary to the Council of Education to I.f. Thomas, Chief
Secretary to Government PC. Vol.
814, 10 Agust, 1847, pp. 3599-600, TNA.; Charmier’s, Minute on the Letter from the
Council of Education PC. Vol. 815,
7 September, 1847, TNA.
[113] Appasamy Paul, op. cit., pp. 136-38; MCMR Vol.xxv 1858 ; Vol.xxvi, 1859;Vol.
xxvi, 1860- 1863; 1874; Proceedings,
Seventy-Second Year,1870-71, pp.161-162.
[114] History of Higher Education in South India,
Vol. II, University of Madras 1857-1957,(Madras & Bangalore, 1957), p. 53.
[117] Stuart,A.J., Tirunelveli
District Manual , p. 211; Velmani K.S.K., Gazetteers of India, Tirunelveli
District, Vol.II, 2002, TNA, p.1174 – 1176.
[119] Selection from the Records of the Madras
Government , Report on Public Instruction in the Madras
Presidency for 1858- 1859, No.LXIII, (Madras, 1859), p. 66.
[121] Report
of Public Instruction 1928-29, para 272, p.162;
G.O. No. 881, Education and Public Health, 25 April 1963.
[126] Report
by Grieve R.G, Acting Director of Public Instruction, Report of Public
Instruction, Madras Presidency, 1927-28, (Madras, 1928), para.134.
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