Contribution of Siddi Lebbe for Educational Development of Sri Lankan Muslims – A Historical perspective

Mr. Siddilebbe was one of the great personalities of Sri Lanka. He was a lawyer, educationist, scholar, philosopher, divination, writer, publisher, social reformer, proctor, visionary and Muslim community leader. Also as the leader of Sri Lankan Muslim community, he guided the Muslims to be released from the traditional conservative thoughts of refusing modernization to forward looking one in order to survive in the prevailing contemporary situation. During the era of Siddi Lebbe, the Muslims face a huge drawback in all the fields such a political, economic and social. The service rendered by Mr Siddi Lebbe were widespread and countless in the fields of politics, economy, education, culture and religion of Sri Lankan Muslims. We can figure out these facts when we analyze and asses his works and services accomplished by him having considered the prevailed situations of Muslims in the 19th century. Thus the ultimate aim of this research is to bring to light the contributions made by Mr Siddi Lebbe to the development of motherland, to both Muslims and the other brotherly communities. Furthermore, I hope this would be secondary date based research and useful for those who engage in researches about the great scholar Mr Siddi Lebbe.

Voices for egalitarian society

Periyar E. V. Ramasami Naicker is a social reformer far ahead of his times in Tamil Nadu. He wanted men and women to live with dignity and have equal opportunity to develop their faculties. To secure this, he was against all types of discrimination and advocated social justice and a rational outlook. His voices are echoed for an egalitarian and casteless society where equality of status of all the people including women is ensured. Dravidians are inspired by him, and they emulate his courage, which came not from bravery but from a deep commitment to Self-Respect, which gained Periyar the world’s adulation.

PHILOSOPHY OF LANGUAGE: PRAGMATIC PRESUPPOSITION IN MOTIVATIONAL SPEECH WITHIN DISCOURSE AND ITS RELEVANCE OF MOTIVATION IN TEACHING LEARNING PROCESS TO REACH GOALS

This research was taken from online media in the form of a speech on a YouTube channel called the English Speeches Channel featuring an inspiring woman named Muniba Mazari Baloch. She is a Pakistani artist, model, activist, motivational speaker, singer, social reformer, and television host. Her motivational speech is titled we all are Perfectly Imperfect. This research accompaniment three research questions by analyzing the types of presuppositions contained in Muniba Mazari's speech and determining the type of presupposition in his speech that comes up with the confession discourse function, then knowing how far her confessions influences her audiencess through what he delivers. The research method used in this research is descriptive qualitative by analyzing several utterances in her speech, through two approaches of theory pragmatic presupposition and confessional discourse analysis. The results showed that Muniba Mazari used all types of pragmatic presuppositions (Existential, Factive, Non-Factive, Lexical, Structural, and Counterfactual). Through this type of presupposition, Muniba Mazari also brings out the function of confessional discourse. The function of confessional discourse contained in her speech is a therapeutic, didactic, and interrogatory function. During the research, researchers found the main threat from the combination of these two theories is the strength of Motivational Assertion. The main threat that became the main idea as the direction of Muniba Mazari's speech in motivating her audiences. Then, this main thread also asserts how powerful Muniba Mazari's speech was. In this context, the results bring about optimism, achievable objectives, passion, and confidence. Finally, Muniba Mazari's speech entitled We Are Perfectly Imperfect which contains many moral messages can be said to be a motivational speech. It can be manifested in learning-teaching process. The result of combining these two theories produces the main thread that can be applied by several teachers in motivating their students in the learning-teaching process.

SAVITRIBAI PHULE THE FIRST LADY TEACHER AND SOCIAL REFORMER IN NINETEENTH CENTURY OF INDIA

Savitribai Phule was an important social reformer and leading character of the then Maharashtra. She was the first lady teacher of first girl’s school in India. Not only a teacher she was a great social reformer. In nineteenth century she was a power source of woman education and woman empowerment. She was also a founder of modern Marathi poetry. At this crisis time she and Jyotirao Phule established a girl’s school with nine students in 1848 at Pune in Bhide Wada and she also taught in this school. She did not stop there, she raised her voice against the practice of child marrage, sati pratha and child widows for the betterment of the human race and society. At the same time, she promoted a positive attitude towards widow remarriage. She was an idol of Dalit and Mang community like Bhimrao Ramji Ambedkar. She also moved against untouchability and rule out the discrimination grounded on caste and gender.

Questions around Rām Vijay

In conversation with Sri Narayan Chandra Goswami, the renowned sattradhikar (abbot) of the Natun Kamalabari Sattra in Assam, the co-editors of the volume, along with translator and annotator Parasmoni Dutta, raise questions relating to the history of the monastic Vaishnavite performance tradition Sattriya. Performed by monks as part of their devotional service in the sattras (monasteries) of Majuli in Assam, this tradition is attributed to the Assamese saint and social reformer, Sri Sankaradeva (1449–1568), whose play Rām Vijay is the only play in his oeuvre focusing on Ram through his marriage to Sita. Using the play as a catalyst for the discussion, Sri Narayan Chandra Goswami expounds on a range of issues—the socio-historical and cultural dimensions of Sattriya; its patronage by kings; its use as a popular means of proselytizing bhakti (a personalized devotional worship); and the representation of everyday life in the larger social and cultural context of the regional history of Assam.

Short Story: A Vehicle for Reflection of Socio-Economic Concerns of the Nation

The history of the short story is as old as human civilization. The parable, fable and folk tale are its different forms and all of them, share their origin and pattern with poetry. After the maturity of the novel as a genuine genre, the descendent craft of the short story writing sprang up from a variety of soil late in the nintenth century, previously, the short story was assigned an inferior statues, mostly recognized as a little piece of literature that an author/writer tossed of between major productions. At present, the prolific writers in this field have considered the modern short story as a complex form, making in depth but lacks in length.With the advent of literary art, the yearning for tales has acquired new dimensions. The range and scope of the stories has become extensive, wide and universal. Now the writer of short stories endeavours to explore various manifestations of life which primarily include inter-personal relationship,man’s association with nature,the learning experiences of life and other social issues. The human relationship continues to be the nucleus of any literary work. In a country like India,anyone, who wishes to be a writer,has to shoulder moral responsibility. The author through his work provides an outlet to his innermost unexpressed feelings and frees his mind from these emotions. Sometimes he brings to the notice of his readers his observations of social and cultural setup,thus performing the role of a social reformer. As a genuine artist the author needs to shoulder the responsibility to interpret life in all its shades and colours for the common man. The prominent Indian practitioner’s off short story as a literary form included K S Venkataramani, K Nagarajan, Raja Rao, Rabindranath Tagore, Mulk Raj Anand, Ruskin Bond, R K Narayan, etc.

Restaging Transgressive Commensality

This chapter follows the two stories discussed in Chapter 5 into the 20th century, considering how they were represented in plays and films. Three main factors reshaped how the stories appeared on Marathi stage and screen: the narratological demands within and across media formats, equality language that had taken hold in 19th-century Marathi discourse, and the changing landscape of caste politics in the 20th century, especially the rise of non-brahman movements. Playwrights and film producers were inspired by late 19th-century biographers who had become fascinated with the social ethical dimension of stories about Eknāth. In this context, the double vision story’s transgressive commensality became especially popular in plays and films, as producers often sought to resolve the bhakti-caste question by depicting Eknāth as a social reformer.

Education and Its Influence on the Nation-Building Process: A Reflection on Ambedkar’s Views in Colonial India

The perspective of looking at certain stalwarts of the Indian Freedom Struggle revolves around their acts which shaped times they lived in. These acts were widely considered as reactions to the prevailing discrepancies in the country’s social, political, economic and religious life. Consequently, the philosophical basis behind such action could not be elaborately and extensively articulated or analysed and thus, what ensued was a crude description of personalities. So seemed to be the case of Babasaheb Dr. Bhimrao Ambedkar (1891–1956) who was recognized as a social reformer and political leader with a vision of social, political and economic inclusion of the Depressed Classes (Dalits) in mainstream society. But his ability to question the structures of society and religion which had come from consciousness developed out of education, remained neglected in academia for a long time. After significant recent work became available regarding views on education, he was accepted as an ‘educator’. However, the influence of his educational philosophy in the nation-building process needs to be further explored since he opposed the dominant nationalist discourse.

Inner Spirit of Sree Narayana Guru’s Poetry

Sree Narayana Guru’s (1855-1928) position among the renaissance leaders of Modern Kerala is well established. The visions of the Guru, who guided the people trapped in slavery and ignorance to compassion and liberation, were in a sense the corner stones of humanity. At the same time Sree Narayana Guru was a spiritual leader, social reformer, philosopher and poet. Guru’s active work was form the revolution at Aruvippuram in 1888, which dedicated the temple to the untouchables. As a result of the spiritual and worldly activities of Guru, Kerala has become a model state in India. It is no exaggeration to say that Guru’s action plan for transformation in the fields of customs, belief, thought, education, culture, employment and industry have made Kerala a modern society. Guru’s influence on the renaissance of Malayalam Literature as well as on the Kerala renaissance is acknowledged. But the contributions of Guru, as a poet has not been adequately evaluated. here is an explanation of the magnetic force of Guru’s poem, that unleashed the socio-political structure and world consciousness.

An Evaluative Study of the Educational Philosophy and Contribution of Sir Syed Ahmed Khan

Sir Syed Ahmed Khan was one of the most resplendent personalities of the 19th century. Altogether a theologian, scholar, social reformer, educationist he was a rare combination of Muslim talents in India. He was an intellectual giant who stood for dynamic movements of society. He molded the destiny of the nation and established the supremacy of India in many matters - worldly and spiritual, liberty of conscience and freedom of expression, hard work and struggle to make up the way. He had his own educational philosophy and a dream to establish an institution which could impart western education on oriental lines. This dream was actualized by establishing the Aligarh Muslim University.