Bøger af Prohlad Roy

Shree Shree Harichand Thakur, pur essendo rimasto indietro rispetto alla società d'élite dal terzo decennio del XIX secolo, ha rivendicato il diritto all'istruzione, il diritto alla religione, il diritto all'azione e il diritto all'onore sociale. In seguito, suo figlio ShreeGuruchand Thakur è riuscito a portare avanti il movimento per questo diritto e ha insegnato alla grande società intoccabile del Bengala.Ecco perché l'idea di Shree Shree Harichand-Guruchand dell'istruzione, del movimento per l'istruzione, del movimento dei contadini, del movimento di riforma sociale e del movimento religioso ---- Qualunque cosa sia accaduta, tutti questi movimenti sono rimasti limitati all'interno della società Matua e tra gli intoccabili, le caste inferiori. Senza potere politico, alla società popolare povera e intoccabile non è stato dato il potere della politica; non importa quanto siano istruiti, quanto siano abili o efficienti, non potranno essere conosciuti come cittadini della società umana, rimuovendo la loro identità di popolo. La società umana, la società civile o la classe d'élite hanno occupato un posto di rilievo e, per mantenerlo per sempre sotto la loro cattura, progettano e inventano nuove tattiche e politiche su politiche. Per mantenere il loro potere al suo posto, stanno svolgendo le attività sopra descritte.

Obwohl Shree Shree Harichand Thakur seit dem dritten Jahrzehnt des neunzehnten Jahrhunderts hinter der elitären Gesellschaft zurückgeblieben war, forderte er das Recht auf Bildung, das Recht auf Religion, das Recht auf Handeln und das Recht auf soziale Ehre. Später setzte sich sein Sohn Shree Guruchand Thakur in der Bewegung für dieses Recht durch und unterrichtete die größere bengalische Gesellschaft der Unberührbaren.Deshalb sind Shree Shree Harichand-Guruchands Idee der Bildung, die Bildungsbewegung, die Bauernbewegung, die Sozialreformbewegung und die Religionsbewegung ---- Was auch immer geschehen ist, sie alle sind innerhalb der Matua-Gesellschaft und unter den Unberührbaren, den unteren Kasten, begrenzt geblieben. Ohne politische Macht hat die arme, unberührbare Volksgesellschaft keine politische Macht erhalten; ganz gleich, wie gebildet sie sind, wie geschickt oder tüchtig sie sind, sie werden nicht in der Lage sein, als Bürger der menschlichen Gesellschaft anerkannt zu werden, was ihnen ihre Identität als Volk nimmt. Die menschliche Gesellschaft, die Zivilgesellschaft oder die elitäre Klasse hat einen herausragenden Platz eingenommen, und um sie für immer in ihrer Gewalt zu behalten, planen und erfinden sie neue Taktiken und eine Politik nach der anderen. Um ihre Macht aufrechtzuerhalten, führen sie die oben genannten Aktivitäten durch.

O Dr. Meghnad Saha foi um astrofísico de renome da Índia. Foi um cientista que contribuiu ativamente para divulgar e inspirar o ensino das ciências na Índia. Organizou uma escola de investigação ativa em Calcutá e Allahabad. Fundou o Instituto de Física Nuclear em Calcutá e os laboratórios da Associação Indiana para o Cultivo da Ciência. Interessou-se vivamente pelo planeamento nacional, especialmente pela ciência e pela indústria. O presente estudo tentará traçar o contributo de Meghnad Saha para o desenvolvimento sustentável através do ensino das ciências na Índia. O Dr. Meghnad Saha apercebeu-se de que o ensino das ciências é necessário para o desenvolvimento nacional. Para conseguir um crescimento nacional rápido e sustentável e para associar a ciência ao planeamento do desenvolvimento, entrou para a política ativa em 1952. Meghnad Saha lutou incansavelmente pela adoção de um planeamento científico e objetivo para o desenvolvimento do país, em especial no que diz respeito ao desenvolvimento das infra-estruturas industriais, da agricultura e da educação, que são essenciais para alcançar a autossuficiência - nessa altura, era necessária uma mente corajosa e científica como Meghnad Saha.

Il dottor Meghnad Saha è stato un famoso astrofisico indiano. Era uno scienziato e contribuì attivamente a diffondere e ispirare l'educazione scientifica in India. Organizzò una scuola di ricerca attiva a Calcutta e Allahabad. Fondò l'Istituto di fisica nucleare di Calcutta e i laboratori dell'Associazione indiana per la coltivazione della scienza. Si interessò molto alla pianificazione nazionale, in particolare alla scienza e all'industria. Il presente studio cercherà di tracciare il contributo di Meghnad Saha allo sviluppo sostenibile attraverso l'educazione scientifica in India. Meghnad Saha si rese conto che l'educazione scientifica è necessaria per lo sviluppo nazionale. Per ottenere una rapida crescita nazionale sostenibile e per collegare la scienza alla pianificazione dello sviluppo, nel 1952 entrò in politica attiva. Meghnad Saha si batteva instancabilmente per l'adozione di una pianificazione scientifica e obiettiva per lo sviluppo del Paese, in particolare per lo sviluppo delle infrastrutture industriali, dell'agricoltura e dell'istruzione, che sono essenziali per il raggiungimento dell'autosufficienza: a quel tempo serviva una mente audace e scientifica come Meghnad Saha.

Meghnad Saha était un astrophysicien indien de renom. Scientifique, il a activement contribué à diffuser et à inspirer l'enseignement des sciences en Inde. Il a organisé une école de recherche active à Calcutta et à Allahabad. Il a fondé l'Institut de physique nucléaire à Calcutta et les laboratoires de l'Association indienne pour la culture de la science. Il s'est intéressé de très près à la planification nationale, en particulier à la science et à l'industrie. La présente étude tentera de retracer la contribution de Meghnad Saha au développement durable par le biais de l'enseignement des sciences en Inde. Le Dr Meghnad Saha a compris que l'enseignement des sciences était nécessaire au développement national. Afin de parvenir à une croissance nationale rapide et durable et d'associer la science à la planification du développement, il s'est engagé dans la politique active en 1952. Meghnad Saha s'est battu sans relâche pour l'adoption d'une planification scientifique et objective du développement du pays, en particulier pour le développement de l'infrastructure industrielle, de l'agriculture et de l'éducation, qui sont essentiels pour parvenir à l'autosuffisance - cette époque avait besoin d'un esprit scientifique et audacieux comme celui de Meghnad Saha.

Dr. Meghnad Saha war ein bekannter Astrophysiker aus Indien. Er war Wissenschaftler und trug aktiv dazu bei, die wissenschaftliche Bildung in Indien zu verbreiten und zu inspirieren. Er organisierte eine aktive Forschungsschule in Kalkutta und Allahabad. Er gründete das Institut für Kernphysik in Kalkutta und die Laboratorien der Indian Association for the Cultivation of Science. Er hatte großes Interesse an der nationalen Planung, insbesondere an Wissenschaft und Industrie. In der vorliegenden Studie wird versucht, den Beitrag von Meghnad Saha zur nachhaltigen Entwicklung durch wissenschaftliche Bildung in Indien nachzuzeichnen. Dr. Meghnad Saha erkannte, dass wissenschaftliche Bildung für die nationale Entwicklung notwendig ist. Um ein schnelles und nachhaltiges nationales Wachstum zu erreichen und die Wissenschaft mit der Entwicklungsplanung zu verbinden, trat er 1952 in die aktive Politik ein. Meghnad Saha kämpfte unermüdlich für die Einführung einer wissenschaftlichen und objektiven Planung für die Entwicklung des Landes, insbesondere für die Entwicklung der industriellen Infrastruktur, der Landwirtschaft und des Bildungswesens, die für die Erlangung von Eigenständigkeit unerlässlich sind - eine Zeit, die einen mutigen, wissenschaftlichen Geist wie Meghnad Saha brauchte.

Depuis le début de la civilisation humaine, l'homme a progressé grâce à la technologie en taillant des pierres pour les rendre tranchantes afin de couper de la viande crue ou en utilisant le feu pour effrayer les animaux sauvages. Tout au long de l'histoire, l'homme a utilisé ces technologies pour faciliter la vie et gagner du temps. Des changements sont intervenus dans tous les secteurs de la vie en raison de la nature consciente de l'homme à résoudre ses problèmes par le biais d'idées et de technologies nouvelles et innovantes. Ces étapes dans la résolution de problèmes pratiques ont conduit au développement de technologies de plus en plus nombreuses. La technologie est largement connue comme l'application de la science pour résoudre les problèmes. On dit aussi que c'est l'application de la science à l'art. Par conséquent, la technologie éducative implique l'application de la technologie à l'éducation. Les gens ne sont pas familiers avec ce domaine parce qu'il est nouveau. La technologie éducative consiste à développer des approches systématiques et des connaissances pratiques pour créer et faire fonctionner des systèmes éducatifs. Il s'agit d'un processus de communication qui traite directement du développement, de la mise en ¿uvre et de la croissance des systèmes, des procédures et de l'assistance. La technologie éducative est l'utilisation des connaissances scientifiques et des principes d'apprentissage psychologique pour améliorer l'efficacité de l'enseignement et de la formation.

Desde o início da civilização humana, o homem avançou através da tecnologia, lascando pedras para as tornar afiadas para cortar carne crua ou utilizando o fogo para afugentar os animais selvagens. Ao longo da história, o homem utilizou estas tecnologias para tornar a vida mais fácil e poupar tempo. A mudança ocorreu em todos os sectores da vida devido à natureza consciente do homem de resolver os seus problemas através de novas ideias e tecnologias inovadoras. Estes passos na resolução de questões práticas levaram ao desenvolvimento de cada vez mais tecnologia. A tecnologia é amplamente conhecida como a aplicação da ciência para resolver problemas. Também se diz que é a aplicação da ciência à arte. Por conseguinte, a tecnologia educativa implica a aplicação da tecnologia na educação. As pessoas não estão familiarizadas com esta tecnologia porque se trata de um domínio novo. A tecnologia educativa consiste em desenvolver abordagens sistemáticas e conhecimentos práticos para a criação e o funcionamento de sistemas educativos. É um processo de comunicação que lida diretamente com o desenvolvimento, a implementação e o crescimento de sistemas, procedimentos e assistência. A tecnologia educativa é a utilização de conhecimentos científicos e de princípios psicológicos de aprendizagem para melhorar a eficácia da formação pedagógica.

Fin dall'inizio della civiltà umana, l'uomo è progredito attraverso la tecnologia, scheggiando le pietre per renderle affilate e tagliare la carne cruda o usando il fuoco per spaventare gli animali selvatici. Nel corso della storia, l'uomo ha utilizzato queste tecnologie per semplificare la vita e risparmiare tempo. I cambiamenti sono avvenuti in tutti i settori della vita grazie alla natura consapevole dell'uomo di risolvere i propri problemi attraverso nuove idee e tecnologie innovative. Questi passi avanti nella soluzione di problemi pratici hanno portato allo sviluppo di un numero sempre maggiore di tecnologie. La tecnologia è ampiamente conosciuta come l'applicazione della scienza per risolvere i problemi. Si dice anche che sia l'applicazione della scienza all'arte. Quindi, la tecnologia educativa implica l'applicazione della tecnologia all'istruzione. Le persone non hanno familiarità con questa tecnologia perché si tratta di un campo nuovo. La tecnologia educativa sviluppa approcci sistematici e conoscenze pratiche per la creazione e il funzionamento dei sistemi educativi. È un processo di comunicazione che si occupa direttamente di sviluppare, implementare e far crescere sistemi, procedure e assistenza. La tecnologia educativa è l'uso della conoscenza scientifica e dei principi psicologici dell'apprendimento per migliorare l'efficacia della formazione didattica.

Shree Shree Harichand Thakur, though he has been behind the elite society since the third decade of the nineteenth century, he has been demanding the right to education, the right to religion, the right to action and the right to social honour. Later, his son ShreeGuruchand Thakur succeeded in the movement for that right and taught the greater untouchable Bengal society.This is why Shree Shree Harichand-Guruchand¿s idea of education, education movement, Peasant movement, social reform movement, and religion movement ---- Whatever happened, all of them have remained limited inside the Matua society and among the untouchables, the lower castes. Without political power, the poor, untouchable folk society has not been given the power of politics; no matter how educated they are, how skilled or efficient they are, they will not be able to be known as citizens of human society, removing their identity as folk people. The human society, the civil society or the elite class has occupied a prominent place, and to keep it under its capture forever, they are planning and inventing new tactics and politics after politics. To keep their power in place, they are doing the above activities.

Since the inception of human civilisation, man has advanced through technology by chipping stones to make them sharp-edged to cut raw meat or use fire to scare away wild animals. Throughout history, man has used such technologies to make life easier and time-saving. Changing has occurred in all sectors of life due to man's conscious nature to solve their problems through innovative new ideas and technologies. Such stepping stones in solving practical issues have led to the development of more and more technology. Technology is widely known as the application of science to solve problems. It is also said to be the application of science to art. Hence, educational technology implies the application of technology in education. People are unfamiliar with it because it is a new field. Educational technology is developing systematic approaches and practical knowledge for creating and operating educational systems. It is a communication process that deals directly with developing, implementing, and growing systems, procedures, and assistance. Educational technology is the use of scientific knowledge and psychological learning principles to improve the effectiveness of teaching training.

Seit den Anfängen der menschlichen Zivilisation hat sich der Mensch technologisch weiterentwickelt, indem er Steine so bearbeitete, dass sie scharfkantig wurden, um rohes Fleisch zu schneiden oder Feuer zu verwenden, um wilde Tiere zu verscheuchen. Im Laufe der Geschichte hat der Mensch solche Technologien eingesetzt, um das Leben einfacher und zeitsparender zu gestalten. Der Wandel in allen Lebensbereichen ist darauf zurückzuführen, dass der Mensch seine Probleme durch innovative neue Ideen und Technologien lösen will. Solche Schritte zur Lösung praktischer Probleme haben zur Entwicklung von mehr und mehr Technologien geführt. Technologie ist allgemein bekannt als die Anwendung der Wissenschaft zur Lösung von Problemen. Man sagt auch, dass sie die Anwendung der Wissenschaft auf die Kunst ist. Bildungstechnologie bedeutet also die Anwendung von Technologie in der Bildung. Die Menschen sind damit nicht vertraut, weil es sich um ein neues Gebiet handelt. Bildungstechnologie ist die Entwicklung systematischer Ansätze und praktischer Kenntnisse für die Schaffung und den Betrieb von Bildungssystemen. Es handelt sich um einen Kommunikationsprozess, der sich direkt mit der Entwicklung, Umsetzung und Weiterentwicklung von Systemen, Verfahren und Hilfen befasst. Bildungstechnologie ist die Anwendung wissenschaftlicher Erkenntnisse und lernpsychologischer Prinzipien zur Verbesserung der Effektivität des Unterrichts.

Adwaita Mallabarman had a deep passion for Education. He was a very talented student. But the poverty of life was a constant companion. Accept that poverty and move forward in the world of gaining deep knowledge. He heard the neighbourhood people took turns sending him to school by collecting fees. Neighbours of the Malo community think that if he learns, they will not have to oil anyone's feet for calculations. The humane Education of the neighbours made Adwaita a proper man. He became a member of the Malo community along with his fishing and got his Education in the lap of nature by floating in the water with books, notebooks and pencils.That may be why he preferred the Visva Bharati open-court education system at Santiniketan, where the child's aesthetic, moral, humane, and social education shine. Children can understand society and their own culture. Adwaita Mallabarman always remembered his community. Malo helped the community move forward. He had a deep respect for teachers. In his spirit, Education is the best asset, helping to accelerate society. Educated in machine learning should not be educated in humanistic Education. But the greatness of this life will be revealed.

Die Kategorie Kaste hat bei der Analyse der indischen Politik eine wesentliche Rolle gespielt. Sie ist seit langem eine entscheidende Quelle kollektiver Identität und eine notwendige Dimension der politischen Mobilisierung, insbesondere im Bereich der Wahlpolitik. Die Purusha Sukta des Rigveda unterteilt die gesamte Gesellschaft der Arier und Nicht-Arier in vier Klassen, die als varnas bekannt sind: die Brahmanen, die Kshatriya, die Vaishya und die Shudra, die aus dem Mund, den Armen, den Schenkeln bzw. den Füßen des Prajapati entstanden sind. Die politische Kultur der Kaste hat sich parallel zur Verbreitung des Hindu-Nationalismus entwickelt. Die Unberührbaren profitierten von Quoten in den Versammlungen, im öffentlichen Dienst und im Bildungswesen und brachten eine neue Elite hervor, die mit einem neuen Begriff bezeichnet wurde. Das Wort "Dalit" bedeutet im Sanskrit "gebrochen" und "unterdrückt". Das Dalit-Bewusstsein wurde durch verschiedene in der Gesellschaft vorhandene Faktoren hervorgerufen. In den Annalen der indischen Geschichte wurden die Dalits unter verschiedenen Bezeichnungen wie Chandalas, Adharmik, Achhutes, Parihas, Adi-Dravida, unterdrückte Klassen, unterdrückte Hindus, Harijans usw. zu anderen Zeitpunkten angesprochen. SC, ST, die landlosen und armen Bauern, Frauen und alle politisch und wirtschaftlich Ausgebeuteten usw.

The History of Tamang, as it is known, comes from different aspects and theories. Historians have a different view on the originality of Tamang. However, they believed their origin was of the Mongoloid stock to Tibet and later settled in the sub-Himalayan region. They also have distinct languages, customs, beliefs, rituals, and practices. The Tamang community is known for having a strong sense of community and social cohesion, so the society is based on kinship. Traditionally, Tamangs were involved in agriculture as their primary occupation and animal husbandry as their main livelihood. However, their source of income and work has changed over time, aiming or focusing on their economic development. Over a decade, Tamang has been exposed to marginalisation and dominance. However, the community has undergone lots of changes, be it socially and economically. One of the most significant impacts of the Tamang community has been on education. Education is the main pillar of development and amelioration for any society, compared to other communities.

Dr. Meghnad Saha was a renowned astrophysicist from India. He was a scientist and actively contributed to spreading and inspiring science education in India. He organised an active school of research in Calcutta and Allahabad. He founded the Institute of Nuclear Physics at Calcutta and the laboratories of the Indian Association for the Cultivation of Science. He took the keenest interest in national planning, especially science and industry. The present study will try to trace the contribution of Meghnad Saha to sustainable development through science education in India. Dr. Meghnad Saha realised that science education is necessary for national development. To achieve rapid national growth sustainably and to attach science to development planning, he joined active politics in 1952. Meghnad Saha was tirelessly fighting for the adoption of scientific and objective planning for the development of the country, particularly in the development of industrial infrastructure, agriculture, and education, which are essential to the attainment of self-reliance¿that time needed a bold, scientific mind like Meghnad Saha.

Darjeeling, Kalimpong and Mirik are hill stations in the Indian state of West Bengal. It is at an average elevation of 1,250 metres (4,101 ft). The precise etymology of the name Kalimpong means Land of Kings. The town is the headquarters of the Kalimpong subdivision, a part of the district of Darjeeling. Kalimpong is known for its educational institutions, many of which were established during the British colonial period. It was a gateway in the trade between Tibet and India before China's annexation of Tibet and the Sino-Indian War. Kalimpong and neighbouring Darjeeling were major centres calling for a separate Gorkhaland state in the 1980s and, more recently, in 2010. At the 2011 India census, Kalimpong had a population of 42,988, of which 52% were male and 48% female. At the 2001 census, Kalimpong had an average literacy rate of 79%, higher than the national average of 59.5%: male literacy was 84%, and female literacy was 73%. In Kalimpong, 8% of the population was under six years of age. The Scheduled castes and scheduled tribes population for Kalimpong were 5,100 and 5,121 respectively.

The school initially opened in a cowshed to use the barns that were present at the time. Also, in some of the vacant spaces under the tree, work has begun on providing elementary education. After attending a preschool, Guruchand Thakur decided he required a high school because they must continue their studies. The caste of Girish Chandra Basu, a Ghritakandi inhabitant, is Kayastha. Prominent merchant in wood. Very wealthy. In this nation, there isn't a good hospital. Dr. Prohlad Roy, Professor of Visva Bharati, what can be done to build a university was the topic of discussion. At that time, Dr. Prohlad Roy was researching Guruchand's educational thought. They discussed and decided to send a letter to the West Bengal government informing them of the matter. What will be written in the letter? First, an award should be announced in the name of Harichand Thakur and Guruchand Thakur. The announcement of this award is to encourage those who do public welfare work, including education. Since the contribution of Harichand-Guruchand Thakur to the spread of society and education is undeniable, the award will be named after them. Secondly, there will be a university named after them.

Adi-Hinduism was primarily twofold. First, Adi-Hinduism challenged the imposition of specific 'low' social roles, functions and occupations on untouchables based on their ritual status. Adi-Hinduism directly responded to the constraints that untouchables encountered in urban society in achieving economic and social advancement. Its emphasis was less on caste oppression or exploitation, which may have been the chief concern if the movement had emerged in rural areas. It was more on ritual exclusion, directly relevant to the urban untouchables. To challenge the exclusion of untouchables, the Adi Hindu leaders not only argued for caste equality, but they also highlighted a view that the untouchables had been deprived of their original rights through force and political machinations by the higher castes and that their rights should now be restored, for they had been the past rulers of India.

Die sozialen Ungleichheiten und Ungerechtigkeiten, die Grausamkeiten der Gesellschaftsordnung, haben die indische Gesellschaft geschwächt. Der Kampf gegen die Unberührbarkeit war historisch und wurde von Mahatma Gandhi und Dr. Ambedkar im Angesicht des tief verwurzelten Obskurantismus geführt. Die starke Unterstützung für die Beseitigung der Unberührbarkeit, die Linderung der Armut, die Abschaffung schändlicher, die Menschenwürde verletzender Berufe und die Verbreitung von Alphabetisierung und Bewusstsein waren das Ergebnis sozialer Reformbewegungen, die lange vor der Unabhängigkeit begannen. Die sozialen Reformbewegungen von Swami Vivekananda, Shri Narayana Guru, Mahatma Phule, Dr. Ambedkar, Shri Ramaswami Naicker, Swami Sampurnanand und anderen gaben der Wiederherstellung der Menschenwürde dieser Klassen und ihrer Entschlossenheit, ihren Platz unter der Sonne zu behaupten, wichtige Impulse.

The Dalit movements are dominated by their middle class, raising issues related to identity and reservations about government jobs and political positions. There is a widespread local-level assertion against the practice of untouchability and discrimination. Their struggles have brought Dalits to the agenda of mainstream politics. In academic circles, the movements have forced a section of intellectuals to critically review not only Indian traditions and culture but also the paradigms of modernity and Marxism. They have exploded the number of myths created by Brahminical ideology. The Dalit movements have also successfully built a lot of pressure on the ruling classes. However, several scholars and activists feel Dalits have been reduced to a pressure group within mainstream politics.

Caste as a category has played an essential role in analysing Indian politics. It has long remained a crucial source of collective identity and a necessary dimension of political mobilisation, particularly in the domain of electoral politics. Purusha Sukta of the Rigveda divides the entire society of Aryans and non-Aryans into four classes known as varnas- The Brahmin, the Kshatriya, the Vaishya, and the Shudra, created from Prajapati's mouth, arms, thighs, and feet respectively. The political culture of caste has grown in tandem with the spread of Hindu nationalism. The untouchables benefited from quotas in the assemblies, the civil services, and education, spawning a new elite designated by a novel term. The word 'Dalit' in Sanskrit means "broken" and downtrodden. The Dalit consciousness had been brought about by various factors existing in the society. There were addressed the Dalits in the annals in Indian history with different nomenclatures like- Chandalas, Adharmik, Achhutes, Parihas, Adi-Dravida, Depressed classes, oppressed Hindus, Harijans etc., at other points in time. SC, ST, the landless and poor peasants, women and all those exploited politically, economically, etc.

The social inequalities and injustices, the cruelties of the social order, have weakened Indian society. The fight against Untouchability was historic, spearheaded by Mahatma Gandhi and Dr Ambedkar in the face of entrenched obscurantism. Strong support for the removal of Untouchability, alleviation of poverty, ending of disgraceful occupations that offended human dignity, and spreading literacy and awareness were the result of social reform movements that commenced long before the Independence. The social reform movements by Swami Vivekananda, Shri Narayana Guru, Mahatma Phule, Dr. Ambedkar, Shri Ramaswami Naicker, Swami Sampurnanand and others provided significant impetus to the restoration of human dignity of these classes and of their determination to assert their place under the Sun.

In the pre-British era, a simple, comfortable education system was prevalent in India. Even when English rule was established in India in the early nineteenth century, that education system continued in the neglected rural areas of India. Indian traditional domestic education system was very well but the foreign rulers did not know that news. And they were not aware of its extent and effectiveness. Among the neo-pagan rulers, those who had acquired knowledge of the Western education system of their country considered this system of education useless, bizarre, and lifeless. They thought that all Indians were ignorant, uneducated, and uncivilized. Based on this narrow-mindedness, they decided that the ineffective education system should be eradicated and the education system of schools, colleges, and universities should be introduced into the Western system. And against that, a new movement was started in the education field in Bengali society.

Debendranath did not like British interference in education and religion. He was terrified of British domination in various spheres of Bengali life. He was pretty alert and vocal about the possibility of the decline of Bengal. So, one by one, Tattvabodhini Patrika, Tattvabodhini Pathshala, and Hindu Hitarthi Vidyalaya were established by him. His enthusiasm for women's education was also noticeable. Preaching religion and devotion to faith always kept him worried. In a letter to his friend Raj Shekhar Bose, he expressed his views on such propaganda and devotion to religion which was mentioned in his Autobiography. The zamindar of Raipur village. He sent a letter to Maharshi expressing his hope that he wanted to be initiated into Brahmoism. Upon receiving the letter, he was so encouraged that he set out to visit Raipur village. On his way to Raipur, he saw a largely uninhabited wilderness and took twenty bighas of land from the zamindars. Then, he would find his meditation place and build a house named "Santiniketan Griha." Guests used to come and rest in that house, and discussion on the Brahmo religion was going on. Initially, its primary purpose was to propagate Brahmoism.