Christian missions and social progress; a sociological study of foreign missions . the Ramabai Association was formed in Boston inDecember, 1887, which pledged her a stipulated support for ten returned to Bombay, and founded the Sharada Sadan, or Widows 1 Quoted in The Indian Social Reformer, August 30, 1896, p. 408. 2 The leading lawgivers of old times, and the great epics Ramayana andMahabharata, make no mention of it [shaving the head in mourning] in the manydetailed accounts they give of funeral obsequies and subsequent mournings. Onthe contrary, they describe widows with disheve
Christian missions and social progress; a sociological study of foreign missions . the Ramabai Association was formed in Boston inDecember, 1887, which pledged her a stipulated support for ten returned to Bombay, and founded the Sharada Sadan, or Widows 1 Quoted in The Indian Social Reformer, August 30, 1896, p. 408. 2 The leading lawgivers of old times, and the great epics Ramayana andMahabharata, make no mention of it [shaving the head in mourning] in the manydetailed accounts they give of funeral obsequies and subsequent mournings. Onthe contrary, they describe widows with dishevelled hair. Down to the times ofBuddhism we find no trace of the practice. The earlier lawgivers allow widows aremarriage.—Article from The Indian Spectator, quoted in The Indian SocialReformer, May 16, 1897, p. 295. 3 For a sketch of her life, consult Chapman, Sketches of Some DistinguishedIndian Women, pp. 26-47; Satthianadhan, Sketches of Indian Christians,pp. 220-227; The Missionary Review of the World, September, 1897, pp. 669-674;The Outlook, May 29, 1897, pp. 243, rt THE SOCIAL RESULTS OF MISSIONS 245 Home, which was afterwards removed to Poona, where it is still con-ducted. Ramabais views on some of the essentials of evangelical truth hadup to this date not attained the status of clear conviction which was sub-sequently reached. Her school was established without a distinctivelyreligious purpose, and without the intention of proselyting in the inter-ests of Christianity, although full liberty of conscience was accorded toevery Subsequently her faith in evangelical Christianity be-came more pronounced, and gave a decided tone and direction to herreligious life. The result of this was that several of the widows underher care were brought, as it was thought, too directly under Christianinfluence. This awakened much opposition on the part of the Hindusupporters of her Home, which culminated in the withdrawal of severalfrom her advisory committee, and caused
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