What of the result? It is an atmosphere where East and West meet, not in conflict, but in a spirit of give and take, where each re-inforces the other. It is probably due to this friendly clash of ideas that the "typical" student at Isabella Thoburn strikes the observer as of no "type" at all, but a person whose ideas are her own and who has a gift for original thinking rare in one's experience of Indian girls. In the cla.s.s forums that were held during my visit the most striking element was the difference of opinion, and its free expression.

Scholarship. Lal Bagh is no longer satisfied with the production of mere graduates. Her ambition is now reaching out to post-graduate study, made possible by the gift of an American fellowship. The first to receive this honor are two Indian members of the faculty, one of them Miss Thillayampalam, Professor of Biology, whose home is in far-off Ceylon at the other end of India's world. Henceforth, America may expect to find each year one member of the Lal Bagh family enrolled in some school of graduate work. Such work, however, is not to be confined to a scholarship in a foreign land, for this year the college enrolls Regina Thumboo, its first candidate for the degree of M.A. Her parents, originally from the South, emigrated from Madras to Singapore. There Regina was born, the youngest of five children. The father, a civil engineer in the employ of a local rajah was ambitious for his children, and, seeing in Regina a child of unusual promise, sent her first to a Singapore school, then on the long journey across to Calcutta and inland to Lucknow. At Lal Bagh she stands foremost in scholarship.

When she has completed her M.A. in history and had her year of advanced work in some American university, she plans to return to the faculty of her _Alma Mater_.

Social Questions.

Scholarship at Isabella Thoburn College does not deal exclusively with the dusty records of dead languages and bygone civilizations. It is linked up with present questions, and is alive to the changing India of to-day. Among the matters discussed during my visit were such as: the subst.i.tution of a vernacular for English in the university course; the possibility of a national language for all India; the advisability of co-education; and the place of the unmarried woman in New India. To report all that the girls said and wrote would require a book for itself, but so far as s.p.a.ce allows we will let the girls speak for themselves.

Co-education.

The Senior Cla.s.s of eight discussed co-education with great interest, and when the vote was taken five were in the affirmative and only three in the negative.

[Ill.u.s.tration]

The following paper voices the objections to co-education as expressed by one especially thoughtful student:

"Co-education is an excellent thing, but it can only work successfully in those highly civilized countries where intellectual and moral strength and freedom of intercourse control the lives and thoughts of the student bodies. Unfortunately these fundamental principles of co-education are sadly lacking in India.

"Although woman's education is being pushed forward with considerable force, for many years to come the girls will still be a small minority in comparison with the number of boys. Besides, in two or three cases where Indian girls have had the privilege of studying with the boys, they have told me that, in spite of immensely enjoying the compet.i.tive spirit and broadminded behavior of the boys, they always felt a certain strain and strangeness in their company. One student attended a history cla.s.s for full two years and yet she never got acquainted with one single boy in her cla.s.s. There is no social intercourse between the two parties. If each side does not stand on its own dignity in constant fear of overstepping the bounds of etiquette and courtesy, their reputation is bound to be marred."

The arguments for the other side are presented as well. The American reader may be interested to see that the Indian college girl does not consider Western ways perfect, but is quite ready to criticize the manners and morals of her American cousin.

"Co-education cannot burst upon India like lightning. It has to grow gradually in society; and until there is a perfect understanding and sympathy between the s.e.xes, this system will not work.

"Again, co-education should not begin from college. The girls come in from high schools where they are locked up and have no contact with the outside world; and if they come into such colleges when many of them are immature, there will be not only a complete failure of the system, but the result will be fatal in many cases. So the system should be introduced from the primary department and worked up through the high schools and colleges.

"First, there is the question of chivalry, which is a problem that Indian men should solve for themselves. But how are they to solve it? If they study with women, chivalry would become natural to them.

"On the other hand, a woman has to learn how to receive a man's attention--how far to go in her behavior. The question now is, where can she learn this? Isn't it by mixing and mingling in a place where she feels that she is not inferior to man? It is in an educational inst.i.tution that this equality is most keenly felt.

"Closely allied with chivalry is the question of modesty. It is commonly said that Indian women have a poise, quietness, and reserve different to that in Western women.

"Boldness in women is another fact connected with the above. Indian men and women should not try to follow Western manners. They have hereditary manners which should not be deserted. Indian women can keep their modesty and reserve even while mixing with men. If co-education is made a slow development this difficulty will not appear.

"Secondly, this system will give more facilities to woman for various kinds of occupation. She will then realize that her education is not confined to her home merely, but that she has a right to contribute to humanity just as big a share as any man. With this realization there will come efforts on her part to better the condition of her country by doing her little share. How much a woman can do who has a firm conviction that she is not inferior to any one in this life, but that she is a contributor to her country, whichsoever vocation she follows in life, in that she can do her share!

"The third point is that early marriage and widowhood will be lessened in a large degree. While education will teach men and women to reverence their parents and always consult them, at the same time they will learn to choose for themselves. By coming in contact with the opposite s.e.x, they will learn to decide their marriage themselves; and choosing does not come at an early and immature age. Thus child widowhood, too, will be decreased. Then, too, the widows will be able to work for their livelihood if they don't wish to marry again."

Purdah.

To the North India girl, perhaps the most vexing social question is that of _purdah_. How can education reach women who live shut away from the sky and the sun and the lives of men? On the other hand, if after the seclusion of a thousand years freedom were suddenly thrust upon women not even trained to desire it, who can measure the disaster that would follow? Where can the vicious circle be broken, and how?

Tiny arcs of its circ.u.mference have been broken already. Lal Bagh includes in its family not only its majority of Christian girls, but also a scattering of Hindus and Muhammadans who have made more or less of a break with ancestral customs.

One among these is a member of the Soph.o.m.ore Cla.s.s, Omiabala Chatterji of Allahabad. Of Brahman parentage, she was fortunate in having a father of liberal views, who was ambitious for his daughter's education. He died when Omiabala was but three years old, but not before he had pa.s.sed on to his wife his hopes for the future of the little daughter. The mother, with no experience of school life herself, but only the limited opportunity of a little teaching in her own home, yet entered into the father's ambitions. From childhood Omiabala was taught that hers was not to be the ordinary life of the Brahman woman--she was set apart by her father's wish, dedicated to the service of her people. So the years came and went, and instead of wedding festivities the child was sent away on the journey to Lucknow, to enter into a strange, new life. There followed weeks of homesickness and longing, then gradual adjustment, then glad acceptance of new opportunity. Omiabala now talks enthusiastically of her future plans for work among her own people--plans for the education of Brahman girls, and for marriage reform such as shall make this possible.

[Ill.u.s.tration: VILLAGE PEOPLE.]

The Freshman Cla.s.s had a spirited discussion as to the benefits and evils of the purdah system. Opinions ranged all the way from that of the zealous young reformer who wished it abolished at once and for all; through advocates of slow changes lasting ten, twenty or even thirty years; all the way to the young Hindu wife, who would never see it done away with, "because women would become disobedient to their husbands."

Here are some of the pros and cons. A Hindu student writes:

"I maintain that the purdah system should not be done away with altogether, for it will upset the whole foundation of the Hindu principle of 'dharm' or how a woman should act and behave before she is called a good and honorable woman. Sometimes, when a woman is given much freedom and liberty and is allowed to go wherever she pleases, she begins to take advantage of such opportunities and does those things which might bring disgrace to the family. The question of education should not be brought up in connection with the purdah, for even the educated ladies are apt to fall in the same temptation as the uneducated ones when the purdah system is removed altogether. The purdah system has done much to maintain the honor and respect of the higher cla.s.s ladies.

The low cla.s.s women who are always abroad working among men and in the midst of throngs of people are not educated at all and have as much freedom as their men have. So we can conclude that the purdah system only exists among higher cla.s.ses of people and those who care much for the honor and respect of their family. The higher a family is the more it will be particular about this system."

The following paragraph expresses the views of a Muhammadan Freshman:

"Among us, that is the Muslims, purdah is very strict. Ladies need purdah at present, for the men are not civilized enough. Besides, the purdah system should be gradually abolished. If too much freedom is given all at once, ladies won't know how to behave and they will be an hindrance in further progress. Education is at the back of progress.

Girls should first be educated and given liberty gradually. Though we Muslim girls have come to Christian colleges and don't observe purdah, yet we are very careful of how we should make the best of it and show a good example by our personality and behavior so that the people who criticize us may not have anything to say. I think if all of us try hard to abolish this system it will take us at least twenty years to do it.

No matter what happens I don't approve of ladies mixing _very_ much with gentlemen.

"There are certainly many disadvantages in the purdah system. For instance, it makes ladies quite helpless and dependent. They cannot go out to get any thing or travel even if they are in great necessity. They do not know the streets and roads, so they cannot run away to save their honor or life. Men seem to become their right hand and feet. They do not know, often, what is going on outside their homes and do not enjoy the beauty of nature, and live an uneventful life. This seems to make the ladies lazy and they always keep planning marriages. This is the chief reason of the early marriage of girls among the Muslims. The girl herself has nothing to do, so they think it best for her to get married."

With these it is interesting to compare the views of a Christian student, a young pastor's wife, who along with the care of home and children is now receiving the higher education of which she was deprived in her schoolgirl days.

"The genius of the East will take some time to be taught the social customs of the West. To an Indian it would be a horrible idea if his sister or daughter or wife will go out to tea or supper or dance with a young man who is neither related nor a close friend of the family. India will fondly preserve its genius.

"Indian leaders look with alarm at the possibility of a female India of the type of the West. They would like the purdah system to be removed, females to be educated, to get the franchise, and still for them to keep their modesty. There are many who would like to break this barrier, but it would be disastrous for India to arrive at such a state within fifteen or twenty years when ninety-nine out of one hundred women are illiterate. Education is essential and as long as Indian women, the future mothers of India, do not realize their responsibility, it is much better and wiser that they should remain behind the scene.

"The help we can give in bringing about this great reform is to show by our example. Freedom does not mean simply coming out of purdah and taking undue advantage and misuse of liberty. We who have done away with our purdah should not be stumbling blocks to others. Freedom guided and governed by the Spirit of G.o.d is the only freedom and every true citizen ought to help to bring it about."

Social Service.

Lal Bagh students are interested not only in the theories of social reform; they are taking a direct part in the application of these theories through the means of social service, not put off for some future "career," but carried on during the busy weeks of college life.

Nor is such service merely social; through it all the Christian motive holds sway. We will let one of the students tell in her own words what they are attempting.

"'Cleanliness is next to G.o.dliness' is the first lesson we teach in our social and Christian service fields. Both in our work in the city and in our own servants' compound, we emphasize personal cleanliness and that of the home, and have regular inspection of servants' homes.

"Religious instruction is given to non-Christian children and women in various sections of the city in separate cla.s.ses. Side by side with these, they are given tips about doctoring simple ailments, and taught how to take precautions at the time of epidemics like cholera, typhoid, etc. Lotions, fever mixtures, cough mixtures, quinine, etc., are given to the poorer depressed cla.s.ses, as also clothes and soap to the needy ones.

"In the servants' compound plots have been provided for gardening, and provision made for the children's play, and pictures given to parents as prizes for tidy homes. Soap and clothes and medicines are given here also; a special series of lectures on diseases and the evils of drink has been started. A lecture a week is given--cholera, malaria, typhoid fever, dysentery have been touched on--lantern slides and charts and pictures have been used for ill.u.s.tration. On Sat.u.r.day nights the Christian servants have song-service and prayer meeting, and on Sunday noon a Bible cla.s.s. Each of these is conducted by a teacher a.s.sisted by girls of the College.

"There is opportunity for service for people of all tastes--those who prefer teaching how to read and write, for sewing, for care of the health, care of the baby, avoiding sickness, nursing the sick ... but in every case devotion, enthusiasm, and a sympathetic Christian spirit are needed. Our motive both among our own Christian servants and those who reside in the city and are non-Christians is to serve the least of our needy fellowmen according to the wishes of our Master, and to enlighten and uplift our less fortunate neighbors through the avenues of Christian social service."

An interesting practical suggestion is the following:

"In our Social Service cla.s.s, which is held every Thursday, there has come up a suggestion about opening up a few Purdah Parks for Indian ladies. It is very essential that Indian women should have some places, where they can take recreation and have some social intercourse with one another, also that the rich and poor may all meet and be brought into sympathy with one another.

"There is a Park right in front of our College, and we have suggested that, if this particular Park is made into a Purdah Park once a week, then we college girls interested in social service work can form a committee and look after the different arrangements, such as the water supply, games, playthings for children, etc.

"We have drawn up a pet.i.tion and this will be signed by the influential ladies of this place, such as the wives of the Professors of our Lucknow University, and then it will be presented to the Lucknow Improvement Trust Committee.

"We all hope that this pet.i.tion will be granted, and our sisters will have more of social life and hygienic advantages, to help make stronger mothers and stronger children."