Two Social Reformers In India History Essay

Two Social Reformers In India History Essay As a result of the expansion of British imperialism to Asia, Sri Lanka and India became British colonies in the 18th and 19th centuries respectively .Subsequently due to the mode of administration introduced by the British, many significant changes were caused in political, social, economic, cultural and religious spheres. Most of these transformations were not beneficial for the people of both these countries as they rather conformed to the British way of life. Mostly affected by these were the ordinary people while a section of the middle class society in both countries acquired the English education and were actively supporting the British another section of the same class who was also nurtured by English education worked with dedication to safeguard the indigenous identity. This section further formed the necessary background for liberating their countries from British imperialism by initiating social reforms. Raja Ram Mohan Roy of India and Anagarika Dharmapala of Sri Lanka coul d be shown as two significant personalities among those who contributed towards such social reforms. They first brought about a religious revival and subsequently contributed towards achieving economic, political and cultural awakening. These two leaders expected to awaken the masses through this and to finally uproot the British imperialism from the two countries. Raja Rammohan Roy As no any aspect of western political history can be spoken without mentioning Aristotle, the most revered name of Raja Rarnmohan Roy is engraved in the political history of modern India. It was Aristotle is political thoughts that inspired the Western world after twenty-three centuries. Similarly there was a need for a movement in modem India to go back to the ideal of Raja, who is regarded as the pioneer of many fields in the social and religious movements. Raja is well known throughout the world as the pioneer of the school of comparative religion. This great Vedantist, opposed the influence of the Christian missionaries, while laying the foundation of monotheistic revival in India. He is the most famous advocate of the social reformation on the logical principles, and one of the pioneers of Western education in this country for the understanding of the political thought of modern India. (Sharma 1996) It is essential to have a very deep understanding of the political ideas of this great reformer. Raja was essentially a philosopher. Philosophers like Plato and Aristotle were the pioneers of the western political field. India did not have a shortage of philosophers in the middle ages, but none of the philosophers from Sankaracharya of the eighth century to Valadeva Vidyabhushan of the eighteenth century were interested in the political field. Politics had no appeal to anybody when there was guarantee of independence, or enlightened public opinion. Politics was thought to be a concern of the princes alone. That was the situation of India in the middle ages, under the Rajputs and the Mohammedans. Responsibility of the government to the people of India was being slowly but gradually awakened. He set out the vernacular journal, Sambad Kaumudi in 1821 to make the political thoughts of the people of Bengal improve and it was the earliest favourable opportunity that helped the spreading of political ideas in Bengal (Samuelson,1889). Security of life and property had been ensured in Calcutta. If not, the English language might have been picked up by a small number of wealthy citizens, and their ideas might be broadened and liberalized with their connections of the English merchants and officials in Calcutta. A selected band of devoted followers had gathered round him with a determination to spread English education and to reawaken the country by means of social and religious reforms. We find Raja R. Roy fighting vigorously against the corrupt practices in the Hindu religion, against the superstitions and inhuman customs of the Hindu society and against the narrow parochial outlook of Indian mind. But a letter of Raja says that all his ideas of social and religious reforms were based on the ideal of bringing about the political regeneration of India. Raja said in 1828, I regret to say that the present systems of religion adhered to by the Hindus is not well-calculated to promote their political interest.(Bimanbihari 1967) Of these the names of Dw arkanath Tagore, Ramanath Tagore, Kaleenath Roy, Uoykontonath Roy, Ram. Chunder Bidyabagish, Hurehuricler Ghose, Gowrechurun Bonnerjee, Shibchandra Dcv and Tarachand Ghuckcrvcrty were associated with Raja in his social, religious, educational and political activities, and in demanding elementary political rights for the people of India. He did not have to see the establishment of a free press in India, but neither the European nor the Indian citizens of Calcutta forgot that it was the effort of Raja which secured for them the freedom of the press in 1835.Raja was acknowledged and respected not only in India but also in England as the pioneer of the political movement in this country. In the Free Press Dinner given to Sir Charles Metcalf in the Town hall on the 9th February, 1838, Mr. Leith proposed a toast to the memory of Ramrnohan Roy, and Prasannacoomar Tagore rose as a friend of the late Roy to thank the liberator of the Press. (Chunder 1901) Rammohan was deeply attached to the right of expressing ones opinion freely. His memorandum to the Supreme Court and appeal to the King in Council regarding the freedom of the press are regarded as the Areopagltica of Indian History. He drew upon history as well as the broad principles of political science to show that freedom of the press is beneficial to the government. Raminohan shows that whatever is of highest excellence in government, or of greatest virtue and social conscience, it can be secured only by the freedom of the Press; while licensing and tyranny of opinion have always gone hand in hand with bad government. He claimed that the Indian people had enjoyed the liberty of the press for so many years since the establishment of the British Rule. (Bimanbihari 1967) A free press means to be the very best channel of information to the supreme authorities in England. Roy did not claim clear liberty for the Indian press. He brought it to the attention of the King in Council that in the past high offices had been open to the people. The freedom of the press had a significant effect to change the thought of the people. The principle of economic activities of Roy was based on the very important practical matters in the country, rather than on the theoretical and philosophical matters. He was strictly attached to the institution of individual property. He deeply believed that the benefits of permanent settlement should be extended to the cultivators, the farmers and labourers in every part of the country. He did not want to see the direct management of land by the Government. Roy believed that every man is entitled by law and must be allowed to enjoy the fruits of his honest labour and good management. (Dutta 1944) He was in favour of the existing prosperous middle class in the country. Roy strongly thought that the duty of the government must be to protect the poor cultivators from the powerful Zamindars. Also the Hindu females must be protected from the oppression of their male relatives. But no legal protection was afforded to the cultivators by the Government.'(Poonam 1990) Raja was moved deeply on seeing the poor condition of the peasantry. Raja suggested three methods for this. The first was the taxation on luxuries which are not necessities for life. The second was the reduction of expenses of the revenue establishment. He proposed that respectable Indians might be appointed collectors on a salary of about three or four hundred rupees per month, instead of European collectors getting a salary of a thousand or one thousand five hundred rupees per month. He wanted to help the over-burdened peasants through reform. And also he wanted to make the higher class of Indians contented and efficient. For the reduction of the cost of administration another reform of far-reaching consequence was suggested. (Tagore 1981) He maintained that permanent settlement with the cultivators would make them attach to the British Government. The question of the drain of Indian wealth was discussed for the first time in the periodical Press. To check such a large drain of Indian wealth, he propos ed that the European capital earned in India should be encouraged to settle in India. Then the wealth might not go out of the country. That is what he believed. Roy opposed the ordinary labourers of England to come and cultivate the land. He expected to welcome only European skill and capital but not labour. He hoped that Europeans would introduce better methods of agriculture and effect improvements on the mechanical side. He knew, however, that it was futile to make a prophecy about the course which History might take in future. (Tagore1981) He wanted to help the Government in improving the moral, social, cultural and political condition of India. He insisted on the moral obligation of the Government to protect the cultivators. He demanded that the Government should promote a more liberal and enlightened system of instruction, embracing Mathematics, Natural Philosophy, Chemistry, and Anatomy, with other useful Sciences. He was the earliest pioneer of the rights of women. In 1822 he wrote a book Brief Remarks regarding Modern Encroachments on the ancient rights of females according to the Hindu Law of Inheritance. He pleaded here for the rejection of the modem doctrine limiting womens rights in favour of the older and more liberal views. (New Delhi Publications 1977) By citing texts from ancient law- givers he showed that daughters were entitled to one-fourth part of the portion which a son could inherit. He regretted that the Government had not taken any step to regulate the custom of taking a second wife during the life time of the first. He wrote Had a Magistrate or other public officer been authorized by the rulers of the empire to receive applications for his sanction to a second marriage during the life of the first wife, and to grant his consent only on such accusations as the foregoing being substantiated, the above law might have been rendered effectual, and the distress of the female sex in Bengal and the number of suicides would have been necessarily very much reduced, (Chunder 1901) Roy, the first great thinker, suggested a plan for breaking down the barriers of caste system by introducing inter-caste marriage. (Nag 1972) In this matter, he took the help of the permission given in one of the scriptures In the Mahanirvana Tamtra the Saiva form of marriage is described: There is no discrimination of age, caste or race in the Saiva marrege. As enjoyed by Siva, one should marry a woman without husband and who is not Sapindaie, who is not within the prohibited degree of marriage. (Barua, ed. 1988) He wanted to make this form of marriage more widely prevalent in Hindu society. Had his plan been acceptable to the people, widow-remarriage, inter-caste and interracial marriage would probably have become valid without any fresh legislation. R.R. Roy refused that women were inferior to men in understanding and firmness of character. In his Persian weekly journal, entitled Mirat- ul- Akkhbar, Rammohan wrote an article in April, 1822 on the principles of the English Constitution. He explained the basic objectives of Government as follows, It is not concealed from rational men, that in order to preserve mens lives and properties from the attacks of their fellow-citizens, and to form friendly relations with neighbouring states, and resist the aggressions of nations who aim at aggrandizing themselves on the ruin of others-it is absolutely necessary that every nation should have some kind of government. (Collet 1913) To conquer other peoples territories had been a time-honoured custom of the state in ancient and medieval India. Following the traditional classification of the forms of Government, Roy said, There are three species of Government that may be deduced from reason namely, first every individual of a nation may have an actual share in the executive government; or secondly, the reins of government may be commi tted to a single person ; or thirdly, the affairs of the nation may be entrusted to a portion of the higher class or of the lower class of the people. (Bimanbihari 1967) He did not like to have the rule of a monarch with unlimited power for the best of men are not supposed to be free from passion, and immoderate desires which very often overcome the dictates of reason; or exempted from those errors and vices which belong to human natureà ¢Ã¢â€š ¬Ã‚ ¦. Having thus shown the defects of all the three categories, of Government Rammohan supports the cause of limited or constitutional monarchy in the following words As it is absolutely necessary to have some form of Government, the executive power should be committed to a single individual on condition that he does not infringe the laws established by the nation; which has been experienced to be the best of all forms of Government, since in this case the subjects have the power, of watching the proceedings of the executive Government; w hich is thus obliged to court the goodwill of its subjects. (Bimanbihari1967) Raja Rammohan Roy was one of the earliest champions of the noble ideal of international cooperation. The prayer he made to the Supreme Being was May God render religion destructive of differences and dislike between man and man, and conducive to the peace and union of mankind. Rammohan, the strong thread of the universal brotherhood, suggested various means by which the union between India and Great Britain might become strong and permanent. He thought that the complete security of property, equality before the eye of law, enjoyment of all the civil rights, appointment to high offices according to merit, and consultation of public opinion, if allowed by the Government, would make the Indians firmly attached to the present system of Government, so that it may become consolidated, and maintain itself by the influence of the intelligent and respectable classes of the inhabitants, and by the general good-will of the people, and not any longer stand isolated in the midst of its people, supporting itself merely by the exertion of superior force. (New Delhi Publications 1977) But Raja was no doctrinaire and did not believe in political prophecy. He knew perfectly that in spite of all he had said about the means of securing the permanence of Brit ish rule in India, a time might come for India to become independent of England. He expected that the separation should be a peaceful one and that India with the help of the Christian powers of Europe should take up the task of enlightening and civilizing the surrounding nations of Asia. Anagarika Dharmapala One who was to be born in1864 fathered by a businessman called Don Carolis Hewavitharana, was named as Don David. His parents had to name him so because a Christian name had to be given to a child born during this period. Don Carolis Hewawitharana was one of the most cordial and the closest helpers and the followers of Henry Olcott. Don David was educated in English at Saint Benadict College and at Saint Thomas college and finally at Royal college. Then he had to learn Christianity. In the meanwhile he was taught Buddhism at home by his parents. Colonel Henry Olcott came to Sri Lanka with his wife and were warmly welcomed. In 1880 he joined the Anti-Alcoholic Movement (Amadyapa viyaparaya) and became a fulltime activist. In 1883, the attack on the procession at Kotahena was witnessed by him and he determined to devote his time and energy for the improvement of the standard of the Buddhists in Sri Lanka. In 1884 with Madam Blawtski-the wife of Henry, he went to India. In 1886 he was t he interpreter of Sir Olcotts speeches at his journey of reformation of Buddhism and the Buddhists and for this duty he decided to resign from his government job. Then onwards he devoted his full time and energy for the securing of the Buddhism and the Buddhists. In 1886-1890 he was appointed as the General Manager of the School of Idealism. In 1888 he changed his name given to him in his birth certificate and came to be named as Dharmapala. In 1895 he left his lay- life or the household life andbecame as a monk. In1890 he went to India and experienced the destructive situation of the temples in India and started a reconstruction campaign. He established the Maha Boddhi Society (The Great Buddhist Association) and brought all those temples and their administration under the control of the above association. In the establishment of the G.B.A, he was helped by Ven..Hikkaduve Sumangala, Colonel Olcott, G.P.Weerakkodiand Charles Batuwantudawe. In 1893 at the World Religious Conference i n Chicago he worked and appeared for the Theravada Buddhism. At this conference his speech brought him an invitation to England made by Sir Edwin Arnold. He was on the religious diplomatic service of Buddhism in countries like Japan, Burma, Englandand Switzerland. He became a very famous figure at the judicial trial made in 1895 at Buddhagaya. After this trial Buddhagaya was brought under a Buddhist administration. As a result Dharmapala became a prominent figure among the Buddhists and was recognized as a hero for securing the Buddhagaya. (Sangharakshita 1983)  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚      Around the 1890s ,his an article arousing the patriotic feelings among the Sinhalese Buddhists through the Sarasavi Sadaresa newspaper, became a very crucial matter of his career as a national hero. He wrote, By studying the stone scriptures and stone structures in Anuradhapura it is very clear that the incomparable, invaluable and skilful works of talented ancient Sinhalese but he wrote on today the white men are addressed as Sir by all Sinhalese and they must not be slaves to them at any cost.(Sarasavi Sandarasa 1881) His devotion on the upliftment of Buddhism and the Buddhists made him a very popular figure among the people of the country. In 1911 he came to Sri Lanka after a long of journey on religious services. In 1906 he started a Sinhala Buddhist newspaper called Sinhala Bauddhaya and it was the main means to unite the Sinhala Buddhists. (Karunarathna 2002) In 1903 he started a project to protect the holy places of ancient value in Anuradhapura.(Jayawardene 2004) He started an Anti-alcoholic Movement under the slogan of Alcoholic addict is an outcast. (Jayawardene 2004) He had many lectures against the use of alcohol by the Sinhalese. He was strictly against the slaughtering of cattle for flesh eating. Dont drink toddy and dont be a toddy cat were the words which came out of his lips seeing the mad addiction of people on alcohol. He voiced out saying Dont do any menial services to the whites. (Karunarathna 2002) Around 1911 he became a pioneer social reformer. He was a patriot and made speeches arousing the patriotic feeling of the people. He wanted to keep the younger generation stand against the whites and to make them stand erect with the real Sinhalese backbone. The speeches made by him resulted in motivating the self-confidence in the heart of the nation. He attacked verbally to the Westernized well to do class in Sri Lanka very seriously. He made them aware of the need of their full cooperation in the case of the development of the Sr i Lankan nation. (karunarathna 200) Dharmapala said that while Tamils and Muslims were keenly participating in business the Sinhalese Buddhists never attempted to develop themselves. He blamed the Sinhalese at point blank for their weak points and asked them to think and start practising the skills they had for the benefit of themselves and for the country. Whatever the wealth the Sinhalese had, he said that they only followed the life of the white and were their followers. He had seen that the resources we had, werent utilized by the majority of the Sinhalese instead what they did,   according to him, was copying the Western life ,culture and spending money only on that.(Nawarathna 2007) He expected a self-developed, self dependant and an independent economic system in the country based on the exemplary plans of Japan. During 1860-1905 Japan could overcome all the difficulties caused by the war and she became an industrialized nation and it was more prominent during the Russian-Japan war. In this situation it was Japan which exhibited that Asians could win the goal of industrialization better than Europeans. Above were the ideas Dharmapala motivated to go ahead of fighting for an independent self confident and self-developed nation. Once he described how Japan reached the goal of self- prosperity like this In 1870 Europeans knew nothing of Japanese. In the same year some nobles of Japan left for America, England, France, Germany and Russia on an educational tour. There they could examine the cultural environment and the skilfulness of their technical methods. Coming back to their mother country they planned their own way of teaching these aspects to the Japanese youn ger generation. More than fifty students were sent to such developed countries and they were given a thorough knowledge of the relevant fields. They came back to Japan and started their duties and responsibilities to develop the country in an indigenous way securing their local culture and customs. Then only they were able to produce high standard industrial productions instead of importing them from European countries. He further explained that without producing anything and waiting for the goods to come from other countries agape the rich class in Sri Lanka tried to earn money from unnecessary sources. He criticized this practice very gravely and the oppressing of common people by the haves was also critically rejected by Ven.Dharmapala. (Sinhala Bauddhaya 1911) He had a great expectation to secure the development through harmonizing the working people and the businessmen and achieving the industrial knowledge for the development process. He was a great believer in developing the local economy based on local resources. Once he said that there is no other stupid nation in the level of as Sri Lanka. He wrote to Sinhala Bauddhaya, Every basic need is expected to come from the ship. The richest in my country are the best fools in the world. The other nations in other countries collect wealth through businesses. Some are producing many goods and earn enough money. But the richest in my country do nothing but only kill cattle, eat their rotten flesh, establish taverns and bars or distil arrack. They enjoy life by drinking alcohol and enwrapping the westernized cultural cloth around their fleshy naked body. (Sinhala Bauddhaya 1911) The common Sinhalese were very fond of listening to his speeches and he was very popular among them. He was a prominent leader among the common folk. His speeches depicted the urgent necessity of reawakening of Sinhalese into the self prospering future. He expressed that Sinhalese are fools with no abilities of handicrafts but only have the abilities of begetting children. He seriously opposed and rejected the way of addressing the whites by our Sinhalese. He didnt like to hear them being addressed as Sir. He understood that the whites will never develop the country but they wanted only to earn money here and destroy the Sinhalese nation. (Karunarathna2002) He said that only 10 Sinhalese youth who knew the crafts would be enough to develop the country. He strongly believed in the self governing system. (Sinhala Bauddhaya 1912) It was the experience of Japanese. He requested the local wealthy class to come forward and be the leaders of the development process of the country. On the ot her hand, he was a racist. He believed that by rousing the thoughts of Sinhalese racism the awakening of Buddhism and economic development could be gained. For this he invited the rich to take the lead. To enjoy the self- government and the Buddhist cultural environment he stressed the need of racism. He made an invitation to three groups in society. They were the working class, crafts men farmers and businessmen and the educated lot such as Sir Obeysekara, Sir James Peries, Paul Peries, Simon Silva, Richard Silva, John Silva, Donald Obeysekara, Jayawardhana, Hulugalle Adhikaram and the authors of the press. From the business class the figures like M. Don Karolis and sons H.Fernando, D.D. Pediris, W.E.Bestian, etc were among them. (Sinhala Bauddhaya 1912) Anagarika Darmapala strongly objected to the taking over of the lands under the Barren Lands Act. He did not like to see the Sinhalese landowners to become labourers of their own lands under the whites. (Bandara 2007) The Colonial authorities paid their keen attention to the continuation of Dharmapalas bitter criticism of their regime. Dharmapala wanted to have an organization of the people to work against the English rulers in the country. On the 20th of September in 1911 he wrote an article to the press speaking of the need of self government of Sinhalese for the Sinhalese land. (Sinhala Bauddhaya 1912) Dharmapala was reported to be an extremist by the Colonial Secretary to the then Governor. As a result it was decided to bring him before the court for acting against the Crown. (Guruge1965) But Attorney General said that there was no clue to have any law suit against him. But the Governor didnt accept it. Further, Attorney General wrote that, after a long period of investigation w ith the help of the police, on his work, there was no evidence to sue him. (Bandar 2007) The saddest thing was that some Sinhalese who were the followers of English rulers went against his ideas. Such a one was the author of Lakmini Pahana Reginold Fernando. He wrote a letter to the Colonial Secretary dated 17th October in 1912 (Guruge1965) requesting to take legal action against the patriot Anagarika Dharmapala for being a real local hero for fighting for the independence of the nation. However, the Government couldnt take action against Dharmapala and instead the author of the paper was taken into custody and was sent to prison for 3 months. (Guruge1965) Whatever the struggle he made for the protection and the establishment of Buddhism and the benefits of the Buddhists and the freedom of the country Anagarika Dharmapala didnt have any vision of a political movement. Among the business society and the educated class he was not welcomed as they were afraid of him to be their closest friend. This is because his ideas were against the British rulers. He was accused of being against the working class. He wrote to the Governor saying that he only opposed the ways the officials worked and it was a truth that he worked against them but not against the British Crown. He firmly said that he was a strong believer in the Crown and he was much trustworthy of the Crown. (Guruge1965) He insisted that his only aim was to work for the sake of Buddhism and the people of the country and for the ethics, customs and the cultural values of the people but not for the British government. (Siri Sumedha 1999) But the rulers did pay careful attention to his wo rk. As the things went on like this he started a campaign for making the people of the values of enjoying the self economical development and Buddhist based self-sufficiency with the process of self government. He made a scholarship scheme to Japan and educated the able students for establishment of a systematical industrial economic situation in the country with the improvement of handicraft abilities of the youth. As a result in 1913 at Rajagiriya, Hewawitharana Weaving School was started with the patronage of Hewawitharana family. (Dinamina 1915, Sinhala Bauddhaya 1922)   Finally, he invited the educatedand other well to do groups in the country to take the leadership of building a Buddhist cultural and economic country based on racism. However, his addressing focused only on the well to do Sinhalese Buddhist figures in society. Those who benefited from the rulers of the Crown didnt pay any attention to Dharmapalas propaganda. Tamils, Muslims and Europeans were not addressed by him for the progress in the country. In 1915 Sinhalese and Muslim conflict made him a prisoner in India for about 5 years. (Jayawardene 200) But except a very few, others didnt speak for him because of his racist thoughts. Though he was a Sinhalese Buddhist racist, if there was a Buddhists leader who worked for the benefit of the Buddhist people it was none other than Anagarika Dharmapala. Conclusion Raja Rammohan Roy and Anagarika Dharmapala could be recognized as two great personalities who fulfilled a special role in the social reform activities of their respective countries. Both of them had a good English education and learned various facts from books and newspapers as well as through social contacts about the freedom enjoyed in other countries of the world. Therefore they very well realized the miserable situation of the masses in their countries caused by the British hegemony. To rectify this and to supply the needs of the suffering masses they introduced social reforms. These were introduced along political, social, cultural, economic and religious lines and a national identity was formed through this. Therefore Roy and Dharmapala should indisputably be accepted as pioneer social reformists who paved theway for the national freedom urgently needed by the people of both countries.

Psychology, Theology, and Spirtuality by Mark R. McMinn Essay

Through this book written by Mark R. Mcminn his purpose has outlined for the readers the differences between the three overlapping principles of Psychology, Theology and Spirituality. This is a good book that is made special by the author for Christian counsellors, students and pastors to clearly understand the definitions of those three principles.   The book is merely about speaking to those people who are pursuing their active integration of faith, psychology and theology. It discusses classic Christianity and the application to our everyday problem. The value of this book lies in its ability to outline issues to the readers and make them think thoroughly when pondering on potential relationship between disciplines. The book is also considered catalytic in function. The first chapter deals with religion in the counselling office. Here the character of Jill is exposed and her dilemma deals with her awareness of her depression and at the same time overwhelmed with feelings of guilt and inadequacy. She knows that she really need help but worries in finding the right counselor since she is recognizing that her choice could have profound implications on her spiritual life. (Mc.Minn, 1996, p.3) From the counsellor’s perception, different viewpoints are given. Jill’s depression is worsened by her silly religious ideas and she juts need logical and clear thinking about the world according to Counsellor A while Counsellor B is more of interest in listening to Jill and he empathize with her regarding religious values because he believes that Jill needs a supportive companion to learn more in relating to others and herself. Lastly Counsellor C tells Jill about guilt and depression where he helps Jill find areas of sin in her life and admit those mistakes to later on repent and ask God’s forgiveness.    The next chapters discusses Psychological and Spiritual Health, and that in one way or another the two must go hand in hand in order to gain peace of mind. The power of prayer is also implicated on Chapter 3 as well as the Scripture in Chapter 4. The next chapters 5, 6, and 7 is about sins that we made how to have a good confession and later on achieve forgiveness. For in chapter 8, redemption spiritually is really at hand by going hand in hand with the lessons that the readers will get from the book’s chapters.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Religion can be discussed in therapy but the power of change is found in therapeutic relationship. (McMinn, 1996, p.3)This is a book about counselling and techniques and it focuses on the problems we face in the counselling office. This is more of a help for Christian Counsellors and researchers unite around certain key questions and perspective that may result to an increasingly effective and relevant interventions. Reference McMinn, Mark R. (1996). Psychology, theology, and spirituality in Christian counseling. Wheaton, IL: Tyndale House Publishers.

Analysis Of The Yellow Wallpaper, By Charlotte Gilman

In literature, authors always apply different techniques to better illustrate their arguments or opinions on situations or ideas related to their backgrounds. For Charlotte Gilman, her works advocated for women’s identity. However, the short story â€Å"The Yellow Wallpaper† made her distinct from others due to her clever use of symbolism and unique narration that engaged and entertained audiences. Even more, she challenged readers to fight for their beliefs by showing her audacity to revolutionize against society as an example. Through the semi-autobiographical psychological horror â€Å"The Yellow Wallpaper,† Charlotte Gilman defined herself as an artistic yet rebellious author that encouraged others to be fearless by symbolizing the wallpaper as†¦show more content†¦When she first shared her opinion on the wallpaper, she despised the â€Å"sprawling, flamboyant patterns committing every artistic sin† that it had (548). However, as she studied t he patterns more, she realized behind the wallpaper was a woman who could â€Å"shake† the patterns and â€Å"crawl around fast† (556). The chain of increasingly bizarre thoughts indicated that the woman was losing her mind. The room, instead of healing her, turned into a claustrophobic space that slowly maddened and stimulated her imagination more. This instability and depression created a strange, eerie, and intense atmosphere that attracted readers even more because they desired to figure out the meaning of the wallpaper just as much as the character did. Gilman could only tell such a psychological and fascinating story because she had to endure the mental torture the same way the wife did. By drawing the picture of a depressed wife inside a room that reflected herself, Gilman effortlessly captivated her audiences into the chaotic mind of an ordinary woman. In addition to the interesting narration, Gilman also displayed her artistic skill by turning an inanimate and boring wallpaper into a living and appealing symbol of social hindrance against women. When the creeping women behind the wall tried to â€Å"climb through† the pattern, it â€Å"strangles them off and turns them upside down and makes their eyes white!† (556). Through the eyesShow MoreRelatedAnalysis Of The Yellow Wallpaper By Charlotte Perkins Gilman1269 Words   |  6 Pages15 February 2017 Analysis of â€Å"The Yellow Wallpaper† Life during the 1800s for a woman was rather distressing. Society had essentially designated them the role of being a housekeeper and bearing children. They had little to no voice on how they lived their daily lives. Men decided everything for them. To clash with society s conventional views is a challenging thing to do; however, Charlotte Perkins Gilman does an excellent job fighting that battle by writing â€Å"The Yellow Wallpaper,† one of the mostRead MoreLiterary Analysis Of The Yellow Wallpaper By Charlotte Perkins Gilman1138 Words   |  5 PagesLiterary Analysis of Symbolism in The Yellow Wallpaper During the late 1800’s, life for women was much different than it is today. Home and family were expected to be their priorities rather than education or the pursuit of a career in the professional world. Married women were not allowed to own property, keep the wages they earned or sign contracts. No woman could vote either. In short, women in the 1800’s were essentially second class citizens. In The Yellow Wallpaper, Charlotte Perkins GilmanRead More A Critical Analysis of The Yellow Wallpaper by Charlotte Perkins Gilman1237 Words   |  5 Pages A Critical Analysis of The Yellow Wallpaper by Charlotte Perkins Gilman The Yellow Wallpaper written by Charlotte Perkins Gilman is a riveting story of a dejected woman locked away as if she were insane. Her passion is to write and by doing so we are able to follow her on a journey in which she is victimized by those closest to her. The significance of the story is tremendous as it delves into the underlying issues of a womans place and feminism in the 19th centuryRead MoreA Critical Analysis Of The Yellow Wallpaper By Charlotte Perkins Gilman1051 Words   |  5 PagesEnglish 102 Esposito, Carmine. A Critical Analysis of The Yellow Wallpaper by Charlotte Perkins Gilman Charlotte Perkins Gilman was a famous social worker and a leading author of women’s issues. Charlotte Perkins Gilman s relating to views of women s rights and her demands for economic and social reform of gender inequities are very famous for the foundations of American society in the late nineteenth and early twentieth centuries. In critics Gilman ignored by people of color in the United StatesRead MoreAnalysis Of Charlotte Perkins Gilman s The Yellow Wallpaper 1047 Words   |  5 PagesJacob Niemann PY.260.115.05: Humanities Core I 11/22/15 Niemann I What lies beneath â€Å"The Yellow Wallpaper† Written in 1892, Charlotte Perkins Gilman’s â€Å"The Yellow Wallpaper† is a short story that explores the mind of a woman who is driven to insanity by her surrounding environment. This woman, who narrates her experiences in a journal, begins by marveling at the grandeur of the estate her husband has taken for their summer vacation. Her feeling that there is â€Å"something queer† (307) about the situationRead MoreAnalysis Of Charlotte Gilman s The Yellow Wallpaper 1517 Words   |  7 PagesGender Role in The Yellow Wallpaper In Charlotte Gilman’s â€Å"The Yellow Wallpaper†, Jane is driven insane when the neurasthenia rest cure is given to he by her husband and physician, John. The rest cure was created by Dr. Weir Mitchell targeted towards women who displayed symptoms of neurasthenia,†a psychological disorder marked especially by easy fatigability and often by lack of motivation, [and] feelings of inadequacy†(Merriam- Webster). Jane is forbidden to work and write. She is told to not overexertRead MoreAnalysis Of `` The Yellow Wallpaper `` By Charlotte Perkins Gilman1777 Words   |  8 Pagesnothing more than a housewife, being restricted of their potential. In, â€Å"The Yellow Wallpaper† by Charlotte Perkins Gilman, is a narrative of a woman being trapped and living in a patriarchal world. In the sonnet â€Å"Quincenanera† Judith Ortiz Cofer, discusses a girl growing into a woman who knows she will be treated miserably by society. As portrayed in all these stori es, a theme of women being deprived of their rights. Gilman and Cofer both defend Woolf’s assertions about the contradiction of women’sRead MoreAn Analysis Of Charlotte Gilman s The Yellow Wallpaper Essay1624 Words   |  7 PagesPublished in 1892, Charlotte Perkins Gilman’s â€Å"The Yellow Wallpaper† may be approached as an American example of the female Gothic, a literary genre pioneered by English writers such as Horace Walpole and Ann Radcliffe. According to the book â€Å"Loving with a Vengeance: Mass Produced Fantasies for Women,† author Tania Modleski points out that texts belonging to this genre typically focus on female protagonists who find themselves in romantic relationships with men that eventually come to oppress themRead MoreAnalysis Of The Yellow Wallpaper, By Charlotte Perkins Gilman1058 Words   |  5 Pagesthis case, how to deliver a point. Charlotte Perkins Gilman expresses her experiences and feelings with her writing in o rder to create a stronger case and bring change for women. Gilman fought the time’s misogynistic culture with many works such as her newspaper, The Forerunner, The Yellow Wallpaper, Women and Economics, as well as several others essays or short stories. In these stories, Gilman draws from her experiences to fight 19th century sexist culture. Charlotte Gilman’s experiences greatly influencedRead MoreAnalysis Of The Story The Yellow Wallpaper By Charlotte Perkins Gilman913 Words   |  4 Pagesâ€Å"The Yellow Wallpaper† by Charlotte Perkins Gilman, the narrator has severe depression, at the very least, and knows that she can get better if she is given the right treatment. While trying to get better, she can’t help but be fixated on the yellow wallpaper in her room. The yellow wallpaper in this story is a representation of the narrator’s relationship with her disease. The exterior portion of the wallpaper is a portrayal of the narrator’s disease. At night, it â€Å"becomes bars† (Gilman 15). The

The Romantic Period Essay - 1055 Words

The Romantic Period The Romantic Period began in the mid-eighteenth century and extended into the nineteenth century. Romanticism was about creative thinking, â€Å"thinking outside the box†, completely contradicting Neoclassicism, which was about straight forward thinking, â€Å"thinking inside the box†. It was a philosophical movement that redefined the fundamental ways of what people thought about themselves and the world around them. The Romantic period overlapped with the â€Å"age of revolution†, which included the American (1776) and the French (1789) revolutions. This was a time of change, where new skeptical ideas were â€Å"in† and old traditional ones were â€Å"out†. In romanticism poetry came new concepts, like the†¦show more content†¦In the first stanza he uses a wide range of imagery to create a visual image of an autumn landscape: â€Å"Season of mists and mellow fruitfulness, / Close bosom-friend of the maturing sun; / Conspiring with him how to load and bless / With fruit the vines that round the thatch-eves run; / To bend with apples the moss’d cottage-trees, / And fill all fruit with ripeness to the core; / To swell the gourd, and plump the hazel shells / With a sweet kernel; to set budding more, / And still more, later flowers for the bees, / Until they think warm days will never cease, / For Summer has o’er-brimm’d their clammy cells,†(line 1-11). William Blake’s writing style in the poem, â€Å"The Lamb†, creates a mood that allows the reader when reading poem to picture a little fluffy white lamb playing in a green meadow. In the lines, â€Å"Give thee such a tender voice, / Making all the vales rejoice?†(line 7-8), Blake puts the reader in a sort of melancholy mood as if they could actually hear the lamb’s beautiful voice. The poem, â€Å"Daffodils†, by William Wordsworth creates mental images for the reader through his use of similes and personification. In the first line, â€Å"I wandered lonely as a cloud†, Wordsworth presents a simile comparing himself to a cloud. This gives theShow MoreRelatedThe Romantic Periods587 Words   |  2 PagesIn the Romantic period a war and a battle took place, the era learned ways to spice up production, the play â€Å"Faust† was created, and there were connections between the time period and the play itself. The first war that took place was the French Revolution. The French Revolution began in 1789 and lasted until 1799. There were three estates in France but one of the estates was not being treated fairly so they decided to rebel. Finally, a Constitution was made and everyone was happy. The battle ofRead MoreInfluences of the Romantic Period1575 Words   |  7 PagesInfluences on the Romantic Period Romanticism spawned in the late 18th century and flourished in the early and mid-19th century. Romanticism emphasized the irrational, the imaginative, the personal, the spontaneous, the emotional, the visionary, the transcendental, and the individual. Romanticism is often viewed as a rejection of the ideologies of Classicism and Neoclassicisms, namely calm, order, harmony, idealization, rationality and balance. Some characteristics of Romanticism include: emotionRead MoreThe Paintings of Romantic Period819 Words   |  3 Pagesï » ¿The Romantic Period, characterized by new ideas in Western art, literature and music, lasted from the end of the eighteenth century to the mid-nineteenth century. Romantic artists eschewed Neoclassical history painting to focus on imaginary and exotic subjects, as well as nature. The poet and critic Charles Baudelaire wrote in 1846, Romanticism is precisely situated neither in choice of subject nor in exact truth, but in a way of feeling (Galitz 2004). The Romantic movement was shaped by politicalRead MoreThe Neoclassical and Romantic Periods1114 Words   |  5 PagesThe Neoclassical and Romantic Periods Neoclassical Period The Neoclassical age was a time of strict laws of balance and restraint. The Enlightenment or the Age of Reason, are names given to the predominant intellectual movement of the eighteenth century. The Enlightenment was an intellectual movement among the upper and middle class elites. It involved a new world view which explained the world and looked for answers in terms of reason rather than faith, and in terms of an optimistic, natural,Read MoreA Meaningful Romantic Period1176 Words   |  5 PagesLiterature 211 30 September 2017 A Meaningful Romantic The English Oxford Living Dictionary holds three distinct definitions of the word romantic. Among them is the one most commonly thought of in society, today – that warm, fuzzy feeling inside when in the presence of a beloved partner. The Romantic period, however, is referenced by the third definition on the page, â€Å"relating to or denoting the artistic and literary movement of romanticism† (â€Å"Romantic†). This definition will be the focal point ofRead MoreThe Romantic Period Of Literature1019 Words   |  5 PagesThe Romantic Period of literature took place roughly 200 years ago, but examples of Romanticism can still be seen today. The Romantic authors most certainly had an impact on many artists to come. Edgar Allan Poe is often a name that comes to mind when discussing Romanticism and especially Dark Romanticism and for good reason. Poe exemplifies Romanticism and many examples can be seen in his work, such as the House of Usher. Some traits of Romantic ism include high drama, pathetic fallacy, and shockingRead MoreRomantic Music Period621 Words   |  2 Pagespaintings done through this time, the music during the Romantic Period also expressed heightened passion and paralleled the trends in art. It lasted from circa 1825- 1900. Looking at the musicians during this time, the purpose of the music, and the things that characterized Romantic music, one will see how things changed from the previous Classical period. Many of the great, famed musicians now known today lived during the Romantic period. Some of the better known names included Rossini, MendelssohnRead MoreThe Romantic Period Of Wordsworth3520 Words   |  15 Pages The Romantic period was a revolt against the traditional Neoclassical writing that occurred previously. Before the mid eighteenth century poems were written for the rich and revolved around the use of form, wit, and intellect. These neoclassical poems drew on the influences of Greek and Roman classics. The neoclassical era ended when Wordsworth wrote preface to Lyrical Ballads. Wordsworth’s preface was a â€Å"revolutionary manifesto about the nature of poetry† (Greenblatt 292). His preface startedRead MoreAn Important Part of the Romantic Period, The War of the Romantics519 Words   |  2 Pages The War of the Romantics was an important part of the Romantic music period. It stretched from about 1840 to with its peak in 1860. After the death of Ro bert Schumann in 1856, the contemporary composers divided themselves into two groups. One of the groups had Franz Liszt as the leader, and Berlioz and Wagner joined him in the way they viewed music. Liszt wanted change and the music composing to evolve and some composers saw his compositions as being too radical (Urpi). These composers onRead MoreRomantic Antics during the Romantic Period of Music567 Words   |  2 Pages What makes you think of the Romantic Period in music? The music period deemed the â€Å"Romantic Period† was brought into place by the major social and political stresses following the French Revolution, having the outcome of trends worldwide. The Romantic Period itself, outside of music, was a dramatic movement that was caused by rebelling everything that the Classical Period held as far as standards in music, art, and societal living. This rebellion against the cultural norm caused differing standpoints