A Study of the Role of Sivathamil Selvi Thangamma Appakutty in the Development of Hinduism in Sri Lanka

The vegan culture of Sri Lanka is ancient and unique. Many have contributed to the development of this culture. The twentieth century opened new chapters in educational development, social change and change of thinking as a result of English rule. Such changes began to have a massive impact on the perception of women. New chapters were opened. Such changes began to have a massive impact on the perception of women. Women’s education, women’s going to work, etc. were made possible. Born and educated at this time, Deivath Thirumakal - Dr. Sivathamilch Selvi Thangamma Appakutty was a teacher. The study, entitled A Role of Sivathamil Selvi Thangamma Appakutty in the Development of Hinduism in Sri Lanka, entitled How Her Contribution to the Educational Development of Sri Lanka Women and Overcoming the Challenges Facing Women. This study is carried out with the aim of the study. This study forms a descriptive study. Performed with analysis, comparison and historical analysis when appropriate. The mothers were eloquent, well-managed, artistic and literary, and had a fearless and dedicated service mindset. Traditional studies on women should be carried out in the field of education and social service, and studies on women should be conducted from different angles through various fields. Such research and their findings may help to show our present and future generations that ancient women lived and excelled in the Hindu society subject to various restrictions.

Paleolithic Women’s Spirituality and its Relevance to us Today

In this paper, I consider Paleolithic women's spirituality as expressed through various aspects of their artwork found in the caves of Spain and the ‘Venus figurines and suggest these icons may be seen as an attempt by some of early these women artists to translate their own inner experiences and insights cataphatically, and thereby reconcile the tension between the image-less I experience ineffable transcendence using didactic expression grounded in images. This method was used later by the Spanish mystic Santa Teresa, who clearly felt the mystery needs to be related to personally; it is not an abstract mystery, but a mystery that is alive, that vibrates through us and is what animates every cell in our body; we are an embodiment of this living mystery. Whereas in the 16 Century it was normal for Teressa to consider the mystery as God, it was most likely customary for Paleolithic women to think of the mystery as the Universal or Great Mother, an insight some of them probably arrived at through analogy with the creative force expressing itself through their pregnant bodies. Whereas Santa Teresa employed images that meant something to the people living during her time, these ancient women probably did the same. From this perspective, their artwork may be seen as pointers to this 'entity' or mystery, which, is both immanent in creation and at the same time is beyond duality and all definitions. Here, I also submit that they probably realized the creative aspect of the enigma through their pregnancies, and, in their death, they recognized it as the destructive or dark phase in the cycle of life that is so necessary for ‘rebirth’ to occur, and, in its expression through celestial events, they probably celebrated it through their rituals and their pilgrimages which took place at specific times of the year.

THE IMAGE OF INDIAN WOMEN AND THEIR CONTRIBUTION TO LITERATURE

The paper deals with the ancient Indian women and their contribution to literature during the British period. The role of ordinary women and aristocrat ladies were the same in that period. Both were utilized to fulfill their household duties and to act as a consummate hostess to their men at the table. They were portrayed as a secondary character to men in most of the writings. Women were in general unaware of their fundamental rights due to illiteracy. Cruel rites like Sati and Infanticide were imposed on women by the society and more or less they were just treated as a supporting character to uphold the story. It’s only at the end of the Second World War, the Indian women got a new sight and light about the world. It’s quite interesting to learn how the ancient women lived and experienced the world around them. Women and Literature are interconnected to one another and their writings added new prospects to English Literature. Earlier, only the work of men were greatly appreciated and won recognition from the readers. But then, the effort of women writers came in to light which created a remarkable aspect in their style and matters they conveyed. They always focused on the language patterns of Indian Literature. It is to be noted that because of their varied style in writing women writers have become very popular among the Indian readers

Teaching Ancient Women Philosophers: A Case Study

In this paper I discuss in some detail my experience teaching women philosophers in the context of a survey course in ancient Greek philosophy at a small liberal arts college. My aim is to share the peculiar difficulties one may encounter when teaching this topic in a lower-level undergraduate course, difficulties stemming from a multiplicity of methodological hurdles that do not arise when teaching women philosophers in other periods, such as the modern era. In the first section, I briefly review some of what we know about ancient Greek women philosophers, which is not only very little but frustratingly uncertain and highly debated. I devote the second section to some of the scholarly debates surrounding these philosophers’ doctrines, the details of their biographies, and their very existence. The third section is about the corresponding pedagogical challenges, and the fourth and final section describes the strategies I implemented to face those challenges.

A case study investigation of student perceptions of women as seen in the Cambridge Latin Course in a selective girls grammar school

‘In 1986 we should no longer settle for books that present women as almost invisible entities.’(Charlayne Allan, 1986, p.6).Charlayne Allan's conclusion in her 1986 work, ‘Images of Women’ calls for a transformation in the inclusion and presentation of women in Classics educational materials. However, 33 years later, the presentation of women in educational textbooks remains a prevalent issue in many countries today with slow progress being made (BBC, 2017). The discipline of Classics has been criticised for being particularly slow in addressing the issue of gender bias in textbooks, both ensuring that there is a female voice in educational materials and also responding to female scholarship (Churchill, 2006, p.86). There has been some criticism of the popular and widely-used Cambridge Latin Course with the suggestion that ancient women are not equally or fairly represented through the characters and storylines used in the textbooks (Churchill, 2006; Upchurch, 2013). The course was first written in the 1970s and so, perhaps understandably, lacks strong female characters which might suit the engagement of students of the modern world. One solution which has been proposed by the critics mentioned above is the re-designing of the course with a more equal gender balance. However, I am unsure as to whether this is the best way forward. The re-designing of an entire textbook course (and all its online resources, etc.) is a complex undertaking, especially as the CLC has been carefully constructed around a continuous storyline. The creation of female characters, who would have a real significance to students’ learning and understanding of the Roman world, cannot simply be added into the stories without significantly changing the course (Joffe, 2019). Moreover, the way in which women are depicted in the CLC should not merely be a numerical matter. Consideration of how best to accurately present and teach students about the experiences of women in the Roman world, bearing in mind the Roman patriarchal way of thinking, could be endangered to achieve a mathematical solution for gender balance. The success of the CLC is largely down to its popular storylines and characters and so, for the purposes of my research, I will focus on the balance between the importance of an engaging storyline and at the same time, ensuring that the lives of ancient women are accurately presented through the female characters.

Introduction

This chapter introduces the subject matter of the book and sources of historical evidence. The first section provides questions and tools needed to approach the study of ancient women. Although “women” can seem easy to identify in history, it is difficult to explore this ancient category without importing contemporary notions of sex and gender. The “one-sex” theory is an ancient understanding of gender that differs strongly from modern notions. This section argues that the one-sex model is useful but not sufficient to understand ancient women’s lives. It should be supplemented with evidence of how gender was performed in a specific place and time. The second section introduces readers to the complexity and scope of the “New Testament world.” It outlines the time frame, geographic scope, and some important cultural influences in the context of the New Testament. The third section describes the evidence available to study women’s lives in this period. Literary sources, inscriptions, and papyrus fragments each offer different kinds of insights and challenges for this task.

Ancient History for Girls

This chapter considers the strategies used to make history texts and works of historical fiction set in antiquity appealing to girl readers of the first half of the twentieth century, who were increasingly exposed to books with active girl heroines. Despite the severe constraints on ancient women and girls, such writers as Dorothy Mills, Caroline Dale Snedeker, Erick Berry, and Naomi Mitchison contrive to provide their readers with independent, resourceful ancient counterparts. They achieve this by filling in the silences of the ancient record, setting their stories on the spatial and temporal margins of the classical world, and devising plots in which girls act in the place of absent or inadequate brothers.

Holy Households

From laws that linked a woman's economic independence to the number of children she had birthed to medical handbooks' treatment of fertility and women's portrayal in poetry and panegyric, the birthing and rearing of children appears as one of the defining tasks in late ancient women's lives. While the expansion of Christianity in the fourth and fifth centuries and the appeal ascetic practice held for members of the imperial elites did not fundamentally change this valuation, they nevertheless precipitated a reconsideration of what constituted motherhood in the first place. This chapter explores the rhetorical construction of motherhood in late ancient ascetic writings, and the interplay between physical and spiritual portrayals of family relations in the lives of late ancient women ascetics.