Cll/\P'l'ER VI

(', :· ': t
EDUCATIONAL ENDEAVOURS OF THE CHURCH MISSIONARY
SOCIETY IN TRAVANCORE AND COCHIN

6.1 Origin of the Church Missionary Society

6.2 Arrival of the CMS Missionaries in
Travancore
' , Aim of the Church Missionary Society
6.4 Aims of Female Education
6.5 The Pioneer Missionary of the Church
Missionary Society
6.6 Amelia Baker - the Pioneer Missionary
in the field of Girls' Education
6.7 Kinds of Educational Institutions
Established
6.8 Expansion of Girls' Education
6.9. Curriculum
6.10. Teachers.
6.11 Other Educational Activities
EDUCATIONAL ENDEAVOURS OF 'l'HE CHURCH MISSIONARY SOCIE'rY
IN TRAVANCORE AND COCHIN

6.1 Origin of the Church Missionary Society

The Church Missionary Society was the child of

Evangelical Anglicanism. Its original name was •the Society
for Mission to Africa and the East•. Later it was named as,
•-the Church Missionary Society for Africa and the East'
(The Missionary Register, 1813, p.5).

The Church Missionary Society was originated in

England to evangelise the non-Christians. The committee of
the society believed that "This is the only Society in that
Church, which h�s for its exclusive object the Evangelising
of the Heathen World" (The Missionary Register, 1813, p.5).
This institution consisted of a Patron, a President, a
Vice-President and a Treasurer and also Life and Annual
Members. The Society chose missionaries to be sent to Africa
and to the East. They decided that a friendly intercourse
should be maintained with other Protestant Societies engaged
in the same object
' of propagating the gospel of Jesus' Christ.

6.2 Arrival of the CMS Missionaries in Travancore

The first batch of CMS missionaries was sent to
India in the beginning of the .year 1814. But in 1806 Claudius
Buchanan, a Chaplain of the East India Company who knew the
 145

conditions of the Syrians in Kerala pleaded before the CMS

to send a 'Mission of Help' to the Syrian Church. Munro who
became the British Resident (1810-1819) in Travancore and
Cochin was mainly responsible for the commencement of the
Church Missionary Society in Travancore. He requested
Marmaduke Thompson, the CMS Secretary in Madras to send a few
clergymen to work among the Syrian Churches in North Travancore.
He wrote to Thompson, "I am more anxious than ever to attach
a respectable clergyman of the Church of England to the Syrians
of Travancore; and should wish that Mr. Norton might be sent
to me, for that purpose, at the earliest convenient period of
time" (Letter, Munro to Thompson, 1815).

Munro had political and philanthropic motives. Munro's

aim was the establishment of protestant religion in Travancore.
In his opinion ."An efficient and extended system of education,
particularly in the English language, will contribute more
effectively than any other plan to the early substantial
establishment of the Protestant Religion in India (Letter,
Munro to M. Thompson, 1815). Munro was also a statesman, and
an officer of the British Raj at that time. By helping the
Syrians,1 he looked forward to securing for the British Raj
the support of a body of Christian subjects. Thus,under the
powerful patronage and co-operation of Munro the Church
Missionary Society conunenced their work here.
 146

6.3 Aim of the Church Missionary Society

Evangelisation for Christ was the only aim of the
CMS missionaries,for that they wanted to educate the people.
In order to educate the people they established schools.
According to the missionaries, mission schools were,no doubt,
instruments for imparting Christian culture. ·rhey declared,
"The Chief object as yet attained by the establishment of
schools at our stations, is the preparing of a reading
population, •••• 11 (The Mission.:iry Register, 1833, p.65).
The Missionaries -thought that when they gave the boy s a
Christian education "while the women who determine the atmosphere
of the home remain ignorant and superstitious, is to say the
least of it, a wasteful method" (Some Projects of the CMS,
1913, p.191). So the missionaries imparted education to boys
and girls.

6.4 Aims of Female Education

The Missionary Register of 1839 (pp.507-508) gives
a clear picture of the aim of women's education. According to
it " •••• all Christians who really aim at the advancement of
the kingdom of Christ in India admit, that, in pursuance of
that object, Female Education is one of the chief th�ngs
which ought to be promoted; ••••". It continued: "But what-
ever we may do, and whatever we may say, the Church of Christ
will never appear in its great beauty, unless the foundations
of Christian Education be laid in the minds of its members
by the hands of a Christian Mother". Another aim of girls'
 147

education was "to provide suitable wives for pastors,

catechists, school masters and other mission agents, •••• "
(Dalton: 1963, p.13).

About vocational education, the missionaries had some

particular aims. Eira Dalton (1963, p.13ha lady missionary
of the CMS pointed out: "Besides book learning, sewing,
knitting and spinning were taught so that the girls could do
something towards earning their living after they left
school. So the missionaries had different aims in imparting
education to girls.

6.5 The Pioneer Missionary of the Church Missionary Society

Norton was the pioneer missionary of the Church
Missionary Society in North Travancore. It was Munro who
set him at the station of Allepie in 1816 (CMS Proceedings,
1818, p.105). Norton was the pioneer of modern education in
North Travancore and Cochin. He established a school at
Allepie where 40 to 50 children were instructed (CMS Proceedings ,
1818, p.112).

6.6 Amelia Baker - the Pioneer Mi�sionary in the field of

Girls' Education in North Travancore
Amelia Baker was the pioneer of girls' education in
I
North Travancore. She started a school for girls in Kottayam
in 1820 (Dalton: 1963, p.59). This was the first girls'
school of the CMS in Travancore. Amelia Baker was helped by
 148

Mrs. Fenn. Amelia was the wife of Henry Baker. She worked
among the women in Travancore for 68 years.

Amelia Baker started her school as a day school in a

room in her house. But it was difficult for her to secure
regular attendance. So she decided to have the girls with
her in the house. She began the school with -6 girls, all ,,

below the age of twelve and more joined year after year
(Hunt: 1933, p.82).

The earliest girls of the CMS Schools were the children

who lived near the mission compound. These pupils were the
I.

children of Syrians and high caste Hindus (Daltons 1963, p.13). 1

!;
At Cochin the early pupils were the Jewish children (CMS
Proceeding, 1821, p.168). But as in the case of South
Travancore the parents were not in favour of the education
of their daughters. So the missionaries took several girls
into their house to stay with them and to be taught reading,
writing, arithmetic 1 and different kinds of skills. When more
missionaries arrived, similar schools were started in
Alleppie, Cochin and other places by Mrs. Bailey, Mrs. Norton
and Ridsdale. In these places also it was difficult to get
the girls to attend school regularly. One of the difficul-
ties was the unwillingness of the children. The missionaries
induced the elderly people by giving them honorarium (Hunt:
1933, pp.68-69). All the expenses at school were met and
even the promise of dowry was made for the future (Dalton:
1963, p.55). The expense of each student per day was "one
 149

chukram an<l three-quarters, boslues their clothes and other

incidental expen5es" (Tho Missionary Register, 1821, p.510).
For such expenses the missionaries formed a separate fund.

6.7 Kinds of Educational Institutions Established

The CMS missionaries established different kinds of
institutions for the development of education. Syrian College,
Grammar School, Parochial School, Syrian Girls' School, Girls'
Boarding School,and Village School were some of them.

At the beginning Syrian College i.e. the old

Seminary was intended only for boys. After some years, the
missionaries started Seminaries in most of the centres for
boys and girls. The Grammar School was mainly meant for
Syrian youths. Another kind of educational institution was
Parochial School. A nwnber of Parochial Schools attached to
the Syrian Churches were started for both boys and girls.
Syrian Girls' Schools were intended for Syrian girls only.
Village Schools were another type in which both boys and girls
were taught. Some missionaries opened Boarding Schools for
girls. Nayar Schools were another kind of school and these
schools were opened in two places at the request of the
members of that community. On some occasions the home of the
missionary became the school for girls. Anglo-Vernacular
Schools were another type of schools where boys and girls
were taught. Night Schools and Evening Schools were opened
for the benefit of those who were employed· in manual labour
 J.50

during the day. High Schools and Training Schools were the
two other kinds of institutions established by the CMS
missionaries in the later years.

6.8 Expansion of Girls' Education

In the beginning, the school of Amelia Baker
progressed slowly. In 1820, there were only six girls in her
school. In 1827 there were 18 girls. "All these except two,
are under 12 years of age, and had scarcely learnt anything
before they came; they are now employed, from morning till
noon, at their needles, etc. and in the after part of the
day at their book" {CMS Proceedings, 1828, p.98).

During the year 1828-29, the number of schools in

Kottayam was increased and there were 34 schools under Henry
Baker's control. But the number of girls' school was not
increased {CMS Proceedings, 1829, p.103). As a result of the
interest of the parents in girls' education, the total number
of girls in Amelia Baker's school increased to 42 in the year
1830 {CMS Proceedings, 1830, pp.65-66). The Missionary Register
(1830, p.334) reports as follows: " •••• parents are frequently
coming and requesting to have their children admitted; but,
as means are wanting to support them, they are obliged to
be sent away 11 • Though the number of schools and scholars did
not increase in 1832, there was an increase in the number of
girl students. In that year there were 931 students attending
schools; of these 124 were Christian girls and 8 were non-
Christian girls {The Missionary Register, 1832, p.138).
 151

Girls' education spread in Cochin also. The first

Nho
missionary A arrived in Cochin was Thomas Dawson. Mrs. Dawson
worked among the women of Cochin. She died on January 8,
1824. When she died Dawson remarked: "I need not say much.
Her heart was frequently rejoiced, on her death-bed, on hear-
ing the efforts now making in India, for the benefit of her
own sex, •••• " (The Missionary Register, 1823, p.122). The
Jews at Jew Town in Cochin wanted to establish a school for
them. The missionaries established a school and the number
of children increased rapidly. All of them were Jewish
children. In this school, many female children attended
classes (CMS Proceedings, 1821, p.168). In 1820 Jone� his
wife and two school masters joined Thomas Dawson, and due to
their efforts the number of children increased upto 96
(CMS Proceedings, 1821, p.168). Suddenly the number of
scholars was reduced to 20. About this, Proceedings of the
CMS 1820-21 {1821, p.168). remarked: "The reason was to be
assigned to the introduction of the Malayalam Translation of
Dr� Watt's Historical catechism for little children". So
Watt's Historical Catechism was withdrawn and the Old Testament
History introduced in the school.

Under Sargon, the next missionary, the number of schools

at Cochin was increased rapidly. During the years 1821- 22 the
number of schools increased from 10 to 35, with 806 scholars.
Among them a good number of scholars weuz girls {CMS Proceedings,
·1a22, p.1s2).
 152

Samuel Ridsdale and his wife were two other missionaries

who worked among the people at Cochin after 1820's. In

. Cochin an 1
Establishment' was erected upon a piece of ground
of about 16 acres in extent, obtained from the Madras Govern-
ment. On this ground a Christian village was gradually formed.
A Seminary was opened for boys and another for girls within the
compound (The Missionary Register, 1831, p.136). The inmates
of this Establishment were male and female seminarists, the
villagers and domestic servants. The children of these inmates
joined the seminaries as day scholars. Mrs. Ridsdale opened a
female school in which Dutch, French,and Portuguese pupils as
well as Indians were taught. A certain number of children were
fed and clothed. In 1827 Ridsdale conunented: "In the interest-
ing work of Female Education, we have unexpected success. our
Native-Girls' schools are four in number, and contain 130
children; our English-Girls' schools are three in number and
contain about 120 11 (The Missionary Register, 1827, p.98).

Around 1833, the missionaries opened some new stations

at•cochin. They were Waippa , Tattapatt , · Chollai ,
.,
\ . Perungi and Chemmunra . In each station they opened schools.
Children of various castes attended these schools. The female
school at Tallappali was attended by 15 girls (The Missionary
Register, 1833, p.201).

In Alleppie, Thomas Norton established several schools.

Mrs. Norton entered the field of women's education. When
·· .. , '
Mrs. Thomas Norton died on February 20, 1822, she had eight
girls under instruction (CMS Proceedings, 1822, p.156).
 153

During this time a Mission School and a Bazaar School were

established outside the Mission Compound. A few of the
scholars in both these schools were girls. In 1824�25 there
were three schools in Alleppie with 109 boys and 63 girls
(CMS Proceedings, 1825, p.x). One notable thing about these
schools was that nearly all the students were Syrians. Non­
Christians in all the schools were not more than 40 {CMS
Proceedings, 1826, p.101). Norton's second wife took interest
in girls' education and started a girls' school with nine or
ten girls {The Missionary Register, 1826, p.116). Before her
death on January 15, 1826, she established a boarding school
for girls (The Missionary Register, 1827, p.55). In 1830 the
nwnber of girls in this school increased to 26.

Another CMS station in North Travancore was Tellicherry.

Spring was appointed as the missionary at Tellicherry. The
missionaries opened schools there. In 1831, there were 2
schools in which 144 boys and 13 girls were studying. More-
over 28 youths and adults were also under instruction {The
Missionary Register, 1831, p.507).

Thus.wherever missionaries established churches, they

opened schools. In 1823, in all these districts, there were
43 stations which had 226 schools with 12, 311 scholars, of
whom 2354 were girls {The Missionary Register, 1823, p.523).
During this period they felt the need for starting more
boarding schools for girls and therefore a boarding school was
established at every station.
 154

6.8.1 Girls' Education after the 'CMS Mission of Help'

Since 1825 there arose a disagreement between the
CMS missionaries and the Metropolitan who was the leader of the
Syrian Churches in Travancore. However,in the Mavelikara Synod
(1836) the twenty years of service rendered by the 'CMS
Mission of Help' at the request of Munro was terminated. After
terminating the service of the CMS Mission of Help to the
Syrian Church in 1836, the CMS established their own churches
and mission schools in other places such as Mavelikara,
Thiruvalla, Mundakayam, '.rrichur, Kunnamkulam, Pallam and other
places. The missionaries now began to receive converts from
Hinduism. A number of schools were established in these
places. Most of them were primary, vernacular and Anglo-
Vernacular schools.

In Kottayam a new school was established by Mrs. Johnson.

It was known as Normal School. Girls received somewhat
advanced studies here. They could read flue�tly and without
omission or mistakes. The children's general conduct was also
good. One of the peculiarities of this school was that pupils
considered their teacher as their best friend. The number of
students in this school was 52 (The Missionary Register, 1851,
p.518). But want of qualified masters was the chief drawback
of these schools (The Missionary Register, 1851, �.519). The
change in the attitudes of the society towards girls' education
can be seen from the words of Mrs. Norton. She saidi "•••• the
girls brought up in this school were anxiously sought for
 155

marriage by the young men of the congregation. They now

appear to be quite aware of the advantages to be expected
from a union with women whose minds have been subjected to
some degree of cultivation, •••• " (The Missionary Register,
1838, p.284).

Besides the seminary and boarding schools some village

schools were also opened in 1843. The number of girl scholars
increased to 87 in Alleppie district (The Missionary Register,
1843,.p.200). During the year 1839 there were girls' boarding
schools at Kottayam under Mrs. Bailey and Mrs. Baker, at
Cochin under Mrs. Ridsdale and then under the care of
Mrs. Harley;and at Alleppie under Mrs. Norton. The missionaries
admitted girls from various castes and creeds. In the boarding
school of Mrs. Baker, Syrians, Nairs, Arrains, and Ezhavas
lived together. The students of the boarding schools underwent
a careful domestic and moral training. About the training
given in these institutions Thomas, a native pastor remarked,
"The girls formerly taught in this school, unlike the
gen·erality of women in this country, have become real help-
mates to their husbands by being qualified to help them in
keeping household accounts, paying the labourers in .the paddy
fields, teaching the young children and so forth according to
their circumstances and positions in life" (Cl'-lS Proceedings,
18811 p.124).

Mrs. Blackman established Female Day Schools in the

surrounding villages (The Missionary Register, 1839, p.507).
 156

The missionaries started schools in Trippoonitura and

Puthukadu. Many applications had been made by Syrians and
non-Christians for the establishment of schools during this
time. But 11 wc1nt of funds would prevent them from responding
to all the applications thus made" ('rhe Missionary Register,
1840, p.466).

To attract more girls, missionaries appointed lady

teachers from the native Christians. Girls in the Normal
school had been appointed as school mistresses during these
periods. Another feature of the development of girls' educa-
tion was that some of the old pupils of Amelia Baker them-
selves started their own schools (CMS Proceedings, 1865, p.149).

More schools were also established in Pallom, Kollad,

Mutta�, Aymanam, Ancheri, Kilinoor, Eramallur, Vakathanam,
Ramamangalam and other places. The Hill Aryan mission began
in the early part of 1848 (Hunt: 1933, pp.1831-188). Henry
Baker established schools for them. Many girls benefitted
by the educational activities among them. In all these
schools teachers were members of the Anglican Church. These
schools also progressed, admitting children of all castes
and creed.

The work of Henry Baker senior was continued by his son

Henry Baker junior. He extended his activities to some other
places like Vethithurutty, Changanacherry, Erikad, Kovalam,
Kururnbanadom, Thuruthy, Kurichy, Mooledom, Thottakad,

Karimattom, Kangazha, Kulathoor, Kaipuzha, Mundakkayam,

 157

Arpukara, Kootikkal, Melukavu, Edakunnam, Kanam, South

Chengalam, Muttattumavu, Manjadikari, Pampady, Koovapally
and Valakam (Dalton: 1966, p.26). According to the Madras
Church Missionary Record (1878, pp.6-7), the CMS missionaries
had occupied 114 villages in Kottayam District. In 1878
they had 51 schools with 58 teachers {5 1 men and 7 women)
and 1726 pupils (1231 boys and 495 girls). Of the 51 schools,
one was a boys', 6 were girls' and others (44) mixed schools.
Most of them were primary schools. A few of them were
vernacular and Anglo-vernacular institutions.

Mavelikara became a station in 1836. Joseph Peet was

the missionary of this place. Inspite of bitter opposition
from the caste Hindus, he carried on his educational and
evangelical endeavours. He established schools in Poovathur,
Kodukulangi, Chengannur, Elathur, Thalavady, Puthuppally,
Kaneet , Krishnapuram a nd Kattanam (Agurs 1903, p.1002).
Mrs. Peet started two girls schools there. In 1875, there
were 56 schools including 2 boys', 2 girls' and 5 2 mixed
schools with 39 teachers and 1745 scholars, 1380 boys and
365 girls (Madras Church Missionary Record, 1878, pp-6-7).

Trichur became a mission centre in 1840 (Agurs 1903,

p.1008). Schools were opened at Trichur, Kolapadi,
Moolicherry, Kunnamkulam and other places (Madras Church
Missionary Record, 1850, p.239). By 1878, there were seven
schools in Trichur itself, 5 boys• and 2 girls' schools with
 158

7 male teachers and 157 pupils including 101 boys and 56 girls
(Madras Church Missionary Record, 1878, pp.6-7).

In Alleppey, by 1878 there were 15 schools with 16 teachers

(15 men and 1 woman) and 313 pupils (270 boys and 43 girls).·
Except the two seminaries, all the other schools in Alleppey
were primary in standard (Madras Church Missionary Record,
1878, pp. 6-7) •

In 1847 the missionaries fanned a separate station in

Tiruvalla under Hawksworth. He took keen interest in the
education of slave children. In 1849, Hawksworth started two
primary schools - one for boys and another for girls (Report
of the CMS schools, 1976, p.10). Some children of the high
caste communities also attended these schools. Later more
schools were opened at Kaviyur, Mepral and Perumthuriti
{CMS Proceedings, 1857, p.140). Hawksw.orth opened schools
at Thalawadi and Eraviperoor also. These schools provided
educational facilities for a large number of slave children
including girls. In 1882, the missionaries wanted to start
a girl's school for children of diverse caste and creed and
so a boarding school was opened in Nadakadu (The CMS High
School, 1933, p.11). In April 1885 it became a middle school
and in 1890 VIth Form or matriculation class was added.

Schools were opened in Kunnamkulam also inspite of

the bitter opposition of some Savarna Hindus. A new school
was opened for the children of fisherfolk. Another school
was opened at Vadakkancherry for girls and girls' boarding
 159

schools 1/ were opened at Kunnamkulam and Bazaar (CHS Proceedings,

1901, p.327). By 1905, there were 11 schools in Kunnamkulam
district with 23 male and 14 female teachers and 605 boys and
202 girls (The Travancore and Cochin Diocesan Record, 1905, ·
pp.74-75). Some of these scho�ls were upgraded as Vernacular
Middle Schools and English Middle Schools during this period.

6.8.2 Girls' Education after Education Codes

The Education and Inspection Code of 1910, marked

the inauguration of the existing educational system and policy.
Details regardin·g recognition of schools, qualif ication of
teachers, textbooks, school records and rules of grant-in-aid
were given in the Code. The Code encouraged primary education.
But very great demands were made on the managers to increase
accommodation, furniture, r,ecords etc. The observance of
religious neutrality and recognition of equal rights for all
classes of people, were the two other features of the Code
('llle Travancore and Cochin Diocesan Record, 1910, p.24). But
the actual implementation of the Code caused great difficulties
to the CMS primary schools. Only limited time was allowed to
satisfy the conditions of the Code and red-tapism caused
delay in getting government grants. Owing to these difficul-
ties a number of primary schools were closed by the CMS
(The Travancore and Cochin Diocesan Record, 1911, p.57).
Six of the Buchanan branch schools also had to be closed in
1911 (CHS Proceedings, 1912, p.149).
 160

In 1889, Cochin framed some rules for giving grant-in-

aid to private schools. This grant system helped the CMS
schools in Cochin also. In 1911, the Cochin Education Code
was introduced. According to the Code, all the educatibnal ·
institutions in the State were divided into vernacular and·
Anglo-vernacular schools. The liberal grants allowed by the
Code stimulated the growth of aided schools including girls'
schools (Thresia: 1962, p.14).

Even after the introduction of different Codes, the

number of CMS schools in Travancore and Cochin increased.
There were 225 Elementary Village Schools, 16 Middle Schools
for boys and 7 for girls. From there the best boy$ could go
into the high schools at Kottayam, Mavelikara or Trichur and
into
the girls could goAthe Baker Memorial High School and the
Buchanan Institution for training as teachers and church
workers (Some Educational Projects of the CMS, ·1913, p. 46) •
During this period, it was possible for an intelligent �irl
to raise herself from the primary classes to matriculation
standard.
In 1916, the Church Missionary Society celebrated its
centenary in Travan core and Cochin. The following table
gives a clear picture of the achievements of the society in
the field of education in 1916.
 161

Table 1 Educational Achievements of the CMS in

North Travancore and Cochin in 1916

------------------------------------------------�-------------------------
No. No. of No. of No. of No. of Total No. of Total
of Missionaries Schools Teach- Scholars No. of Board- No.
out ers. Pupils ers of
sta-
tions --------------
Men Women Tot-
-------------
Boys Girls
----�------
Boys Girls
Board-
ers.

--------------------------------------------------------------------------
al

307 7 7 14 307 740 13134 5994 19128 337 224 561

--------------------------------------------------------------------------
Thus,in 1916 the Society had 307 schools in North Travancore
and Cochin.with 740 teachers and 19,128 scholars of whom 5,994
were girls. In the boarding schools there were 337 boys and
224 girls (CMS Triple Jubilee Souvenir, 1966, p.42). On the
occasion of the Centenary Celebrations the Maharajah of
Travancore corrunented: "The advent of protestant missionaries
marked the commencement of a new era in the history of
Travancore. A hundred years ago, an English school was quite an
unknown thing to the people of this land. The scheme of
imparting instruction in government schools was projected
and brought into operation long after the enterprising
missionaries had begun to gather the fruits of their, laudable
work in the field of education. They have not left out of
consideration, the backward classes. The missionaries spent
the best part of their time and energy in improving the
condition of these poor folk (CMS Centenary, 1916, n.p.).
 162

There was an increase in the number of schools in the

decade 1916-19,26. According to the statistics, there were
327 Lower Primary Schools, 10 English Middle Schools and
6 Vernacular Middle Schools making a total of 343 • Among
these most of the schools were mixed (CMS Diary and Almanac,
1927, p.21). During the year 1922, about 200 primary schools
received grants from the Government. But the manager of the
school had to supplement a sum to give wages to the teachers.
The unaided schools were fully financed by the CMS. The CMS
was giving an annual grant of �.10,000/- for schools. With
the help of this, schools were maintained and teachers were
paid according to the then existing scales of pay ranging from
�.6 to �.14/- per mensum {Travancore and Cochin Diocesan
Record, 1922, pp.5-6).

The number of schools increased during the succeeding

years due to the earnest efforts of the missionaries. Accord­
ing to the statistics of 1936-37 there were 352 Lower Primary
Schools, 13 English Middle Schools and 6 Vernacular Middle
Schools, making a total of 371 schools (CMS Diary and Almanac,
1937, p.10). After 1940, CMS schools in Kerala had to face
more financial difficulties. The cut in CMS grants . adversely
affected the financial position of the vernacular school
department of the CMS (CMS Report, 1941, p.38). This led to
the closing of some of the unaided schools.
 163

In 1945, Government introduced free and compulsory

education in Travancore for all children between the ages
5 and 10. The Code also recommended the abolition of
w1economic nnd incomplete pri1uary schools ('l'he 'l'ravancore
Administro tion lleport, 1916, p.150). 'l'he decision of the
Government caused much anxiety to the society. Jacob, the
CMS bishop expressed his reaction thuss "During the year
the government have announced that it proposes to take all
primary schools during the next year and that primary educa­
tion is to be free and compulsory to all. We have made it
clear that we would like to continue to manage our own schools
and we consider religious education as a factor of prime
importance in the education of our children" (The Travancore
and Cochin Diocesan Magazine, 1946, p.7). Owing to the
reduction of the CMS grant and the absence of Government grant
to some schools, the CMS was forced to close down some of
their unaided primary schools, and to surrender some of its
schools to the Government. Thus,the number of CMS primary
schools decreased considerably in 1947.

After 1947, all the CMS schools came under the control
of the Church of South India. According to the statistics of
CMS Diary and Almanac (1947, p.78) there were 164 Lower
Primary Schools, 12 English Middle Schools and 5 Malayalam
Middle Schools making a total of 181 schools in Travancore
and Cochin in 1947. Most of these were mixed schools and a
large number of girls had attended these schools. The table
given below gives a vivid picture of the growth of girls•
education in the CMS area.
 164

Table 2 Growth of CMS Educational Institutions 1816-1947

----------------------------------------------------------------------
No. of Number of Pupils Source
Year Institu­ Boys Girls Total
�---------------------------------------------------------------------
tions.

1816-17 3 100 100 The Missionary Regis-

ter, 1818, p.162.
1824-25 56 1,467 63 1,530 CMS Proceedings, 1825,
p.x.
1850-57 66 1,590 420 2,010 Madras Church
Missionary Record,
1850, p.42.
1900-01 257 8, 071 3,831 11, 902 CMS Proceedings,
1901, p.x.
1936-37 380 19,382 14,002 33,384 CMS Report, 1937, p.x.
1946-47 181 20,889 15,874 36,763 CMS Diary, 1947, p.6
-----------------------------------------------------�---------------
The educational activities of the CMS missionaries brought
about significant changes in Kerala. The traditional society
of Kerala underwent significant changes as a result of the
activities of the missionaries. The impact of women's
education upon the life of the people of Kerala has proved to
be an important element in the shaping of modern Kerala.

6.8.3 Some Famous Girls' Schools

Baker Memorial Girls' High School
The Baker Memorial Girls' School was opened at
Kottayam on June 19th, l.903 (CMS Proceedings, 1904, p.298).
I

The school was established in memory of two lady missionaries

Amelia Baker and Mrs. Henry Baker who served the girls and
women of Kerala for more than half a century. This school is
 165

the net result of the evolution of the earliest girls' school

started at Kottayarn by Amelia Baker and Mrs. Fenn. In
course of time this school grew up as a Primary, then as a
Lower Secondary and finally as a High School.

In'1914-15 the School had 340 pupils including 48 in the

High School. About the social status of the pupils, the
Proceedings of the CMS (1915, p.93) reporteda "Most of them
belong to wealthy families; among the fathers seventy two
are government officials, seventy four farmers and landlords,
fifty teachers, thirteen lawyers, thirty six merchants,,
thirty three clergymen, and five physicians." Nearly all of
them belonged to high caste Hindus and Syrian Christians (CMS

Report, 1930, p.309). Most of the girls in the School were

Christians. According to the CMS Report (1926, p.155) there
were 295 girls - 259 Christians, 3 Muslims, and 33 Hindus.
During the year 1932-33 there were 48 boarders in the boarding
house, most of whom came from distant places where there were
no higher educational facilities for girls (CMS Report, 1933,
p.278).

The Baker Memorial School for girls maintained very high

moral and academic standard. In 1905 one girl passed the
Madras Matriculation with second rank (Benjamin, 1971, p.3).
During the academic year 1915-16, six girls presented them­
selves for the School Leaving Certificate Examination and all
of th�n passed (CMS Proceedings, 1916, p.138). In 1922-23,
the strength of the school increased upto 400. In that year
 166

seventy f'ive per cent of. the candidates from the school passed
the School Leaving Certificate Examination, a larger portion
than from any other school in the State (CMS Report, 1923,
p.185). In 1929 the CMS Report (1929, p.283) reported
proudly: "The school has the proud distinction of passing
first in the State at the annual examination and of the 24
candidates for the School Final Examination, 17 passed and
are now qualified to teach in public schools in Travancore
and Cochin."

Many girls, who had passed from the school joined the
Maharaja's College for Women, Trivandrum and the Women's
Christian College, Madras for higher education. A number of
old students had become teachers, doctors and nurses. About
some of the older pupils, CMS Annual Report (1924, p.185)
stated: " •••• two have become doctors in mission hospitals,
one is working at Pandita Rama Bai's mission, and another, a
graduate, is associated with Miss Neve as a leader of the
Women's Evangelistic Band". According to another CMS Report
(1933, p.278) most of the girls would.be trained as nurses in
the hospitals in South I ndia.

Some of the former pupils joined the school as staff.

In 1916-17 there were 14 teachers in the school 3 of whom
were girls and former pupils (C.M.S Proceedings, 1917, p.93).
Some other girls were teaching in Travancore and other parts
of India. Though it was a Qirls' school, the first head of
the school was Thomas (1904-1908), a headmaster. After him
 167

Miss Meagre (1909-1934), Miss East (1935-1958) and other ladies

became the headmistresses.

In the beginning it was sometimes necessary to pay the

parents in order to induce them to send their children to
school to be fed, taught and clothed free of cost to them-
selves. But in the Annual Report of the CMS (1926, p.155) it
is stated that "Now the schools are crowded and most girls want
to go on to a University Course. The old girls are becoming
available as teachers - and fifteen years ago the teachers
were all men; there are now nine Indian mistresses and only
six masters."

As years went by girls got married at a later age than

before as a result of being at school. Miss Meagre who had
been the principal of the Baker Memorial Girls' School for
twenty years stated that "there are now 350 girls on theroll whose

ages range from eight to twenty ••••" {CMS Report, 1930,

p.309). This directly and indirectly helped the raising of
the marriage age of girls in Kerala.

The Fort School

Another famous girls' school was 'The Fort School'. This
school was established by Augusta M. Blanchard. She was a
missionary lady of the Church Missionary Society's Zenana
Mission (Report of the University Committee Travancore, 1925,
p.18). Augusta M •. Blanchard was sent to Trivandrurn in July 1864
to open a girls' school there. King Rama Varma of Travancore
 168

and his Dewan (Prime minister) Mahadeva Rao welcomed her

programme of establishing a school for high caste girls and
gave for her use a large old palace within the Fort (Hunt:
1933, p.256). She opened a school on November 3rd, 1864
within the Fort in Trivandrum (Blanchard, n.d., p.55).

Even in 1864, though girls' education in Kerala was about

half a century old, it was very difficult to get girls in
this Fort School. Blanchard (n.d., pp.55-56)remarkeds
"•••• one daughter and a niece of the good Diwan and two
little Malayali girls of the Nayar Caste, were my old scholars
upto the following May, •••• ". The D�wan advertised the school
in the Government Gazette and strongly advised Hindu parents
to avail themselves of the advantages offered. But it took a
long time for mothers and grandmothers to get accustomed to
the idea of girls' education (Blanchard: n.d., p.59).
Lakshmi Baye, the Senior Rani of T ravancore, Kallaini Ammache,
wife of the King, and wife of Revi Varma Raja were some of
the pupils of Augusta M. Blanchard from the royal family.

The then Dewan t iyengar did not like a school close to

his official residence and asked Augusta M. Blanchard to
vacate the palace. The school was then shifted to another
place and the Brahmin girls dropped off one by one. About
this Augusta M. Blanchard (n.d., p.61) remarked: "•••• they
were willing and anxious to go on learning with us., but it
was difficult for them to walk so far, and their mothers
 169

feared loss of caste for them by their coming in contact with

people in the high road". But after a few months, the old
Fort School was given back and she opened her school once again.
When Augusta M. Blanchard was forced to close the Fort School,
she opened a new school known as Tamil-English School in
another place. This school went on and educated a large number
of girls for the next nineteen years. But this school was
closed due to financial difficulties. A third school was
opened in Trivandrum in 1886. Here English and 'Mahratta•
were taught for the benefit of a nwnber of 'Mahratta Sudras•,
who had been settled in the town for about a hundred years.
Boys and girls were admitted in the school. But the school
was very expensive for the missionaries and after eleven years
it was closed for some time. Again it was opened in 1897,
but the missionaries were obliged to close it again in 1899
owing to financial difficulties.

The Fort School was an incomplete secondary school. In

the vernacular classes 1 to 4, the age of children ranged
from five to ten. They were taught ordinary school subjects
in Malayalam. A large number of small Brahmin girls attended
the school and they were put into separate classes. , In the
beginning they were taught entirely in Tamil, but it seemed a
pity that they should leave school unable to read or write
in their mother tongue. After that they were taught in
Malayalam with Tamil as an extra subject. It was not
difficult for them to learn two languages. Macfee and
Codrigton {n.d. , p. 23) comrnenteds "It may sound too much
 170

for little children to be learning two languages, but the

BrahmintJ aro W!!r:y bright and ulalH.\ge it eael1y".

An important feature of the work of the missionaries

in Trivandrum had been the regular visiting and 'following

up' of the pupils, past and present. Some old girl students

were further taught in their homes and for them and others

a monthly old girls' meeting was held with regular lessons

I

on the 'Life of Christ'.

In 1900, there were 245 girls in the Fort School. In

1912, there were 283 girls and in 1916 i t rose to 400 (Hunt:

1933, p.256). The girls who were educated in this institution

found jobs in educational and medical service after complet-

ing higher education in other institutions.

Besides Trivandrum, the zenana missionaries started girls'

schools in Mavelikara, Kottayam, Olesha, Ernakulam and Trichur.

In all these centres a number of lady missionaries worked

among the women and according to the available statistics they

had 14 girls' schools with 748 scholars in 1906. These

endeavours of lady missionaries helped greatly the spread of

girls' education in Kerala. This brought about a social

change in Kerala.

Christava Mahilalayam

Christava Mahilalayarn was a particular type of high

school. It was a Union Christian School of different churches _

the Malankara Syrian Church, the Mar Thoma Syrian Church

and the Anglican Church in Travancore and the Church of the

 171

East (Smiths 1976, pp.14-15). 'l'hough the majority of -the

pupils belonged to the above denominations, there were some

Hindu and Muslim pupils also (Smith: 1976, p.22). There were

some famous teachers in this institution. Some of them were

I
Sosamma Daniel, Saramma Philipose, and Mariam Isaac. The

first two teachers had one year teacher training from

st. Christopher's College and Mariam Isaac had one year train-

ing in nursery (Smith: 1976, p.1S). This school was notable

for its particular type of activities. Some of the activities

of this school were training for future life, 'Pocket Money

Scheme' and 'Girl Guides'.

Training for Future Life: Hester Smith and Mariam Isaac

gave training for the girls in their school for their future

lives as wives and mothers. They planned a domestic science

syllabus which included nutrition, health, first aid. and

baby care and gave training in these subjects.

The school showed much concern about those girls who

failed to get promotion from Form IV. A special course was

arranged for such girls. It was a two year course including

dietetics, practical cooking, home nursing, needle work, music,

English conversation, and account keeping. But this programme

did not work well. Early marriage of girls was the main

obstacle for the success of their plan. Hester Smith (1976_

p.25) commentss "But the fathers of most of these girls

expected to arrange their marriages in the near future, with

the result that having started the year with ten students, we
 172

might find there were only three or four by the third term,
•••• •

Pocket Money Schemes A 'Pocket Money Scheme' was started with

the aim of helping the girls to learn to manage money. The
headmistress of the school hoped "•••• the girls would get
some sense of the vru.ue of money. I wonder how many have found,
those little pocket money bags a useful training for future
life in the management of their money'' {Smith: 1976, pp. 24-25).

Entertainments: Friday evenings of this school were set

apart for entertainments. Sometimes a few entertainments were
put on by the girls in order to raise money. Often they
selected a play in English from "'rhe Midsummer Nights• Dream",
"The Merchant of Venice" or from such other works. Some of
the girls showed creditable dramatic talents.

The Girl Guides: Hester Smith, the then headmistress of the

Christava Mahilalayam School organized Girl Guides programme
on March I 20, 1929. The Young Maharajah was the Chief Scout
and his sister was the Chief Guide (Smith: 1976, p.35). The
practical domestic and garden work of the school was organized
under the Girl Guides.

Community School
Another experiment in the field of education was the
introduction of Community School. At a conference of the
lady missionaries in 1921, it was decided to start a conununity
school for girls to give training to the native women to
organize social and educational work among the poor and backward
 173

classes. Thus two Community Schools were established in

different places - one for boys and another for girls. A
Community School for Girls was started at the Bathel Ashram
in Tiruvalla in 1921. In 1926 Miss Neve, the organizer of
this progranune started a boarding school with 48 children.
They also built an ashram and a school at Warikad near
Tiruvalla in 1926, using the contribution of £ 100 from an
English lady.

In this Community School, instruction was given in the

three R's, health service, handicrafts and needle work.
Education was given on the principle of 'learning by doing'.
When the authorities introduced a fee of one rupee per term
as boarding fee, half of them withdrew. But the missionaries
gave opportunities for 6arning money and thus paying their
own fees. The missionaries said: "In our school we have no
servants, and the children have to do their own cooking and
I

washing, as well as cultivation, making baskets, mats and rope"

(CMS Report, 1927, p.275).

The aims of this Community School were to enable the

students to lead a successful life by developing good character,
efficiency and self dependence, to give training in a handicraft
in the classrooms, to develop interest in agriculture, to make
use of leisure hours profitably, to teach Christian principles
and thus equip the boys and girls to do social service
(Cheriyan: 1928, pp.13-14). In 1930 there were 75 girls in
 174

this sCQool (CMS Report, 1930, p.311). In 1947 there were

86 girls with 7 teachers (Report of the Headmistress, 1979,

p.5). Those who completed the course were able to earn their

living by using skills learnt in the school. This school

was recognized by the Travancore Government as Community

School.

Buchanan Institution

Buchanan Institution is a training institution for the

training of women teachers at the elementary level. At first

this was a girls' boarding school established by Amelia Baker.

Later it became a training institution. When girls' education

spread, the mission was in need of trained school mistresses

for the schools. In 1872, Miss Eliza Usborne gave a de l:.l~;i.on

of £ 2,000 to promote higher education among the women of

Travancore (CMS Proceedings, 1874, p.143). A new building was

constructed and i t was opened with the name Buchanan Institu-

tion in 1891.

This institution had a Vernacular Middle School, English

Middle School and a Teachers' Training School besides the

Boarding School. A Model School was also attached to this

institution. The Vernacular Middle Section was added to the

school to provide education to the backward classes. The

Middle School Section and Teachers' Training School were

started for training those who passed the Madras primary and

Lower Secondary Examinations (The 'l'ravuncore and Cochin

 175

Diocessan Record, 1905, p.4). In 1945 the Middle School was

upgraded as an English High School and this section was opened
with 81 girls in Form IV (The Travancore and Cochin Diocesan
Magazine, 1945, p.142).

This school had made very notable achievements in all

the examinations. In 1898 three girls from the senior train-
ing class appeared for the Junior Peter Cater Scripture Examina­
tion and passed with second class (CMS Proceedings, 1900, p.326).
Of the five among the six girls who appeared for the Madras
Lower Secondary Examination were successful, three obtained
first class and secured the fourth, ninth and twelfth places
and the remaining two in second class (CMS Proceedings, 1900,
p.326). During 1900-1901 nearly 15 trained pupils had been
sent out to teach in girls' schools throughout the C.MS area
(CMS Proceedings, 1901, p.357).

During 1911-12 Buchanan institutions experienced financial

stress. As a result of it six of the Buchanan branch schools
had to be closed (CMS Proceedings, 1912, p.148). The number o f
students in the training class was never large, partly owing
to early marriage of girls and partly owing to the acceptance
of untrained girls as teachers in the Government Schools (CMS
Proceedings, 1915, p.166). A kind of family system was working
well at the Boarding School. A teacher was the 'mother' and
the training students were the ' aunts' and in each 'family'
there were about ten girls from seven to sixteen years old
(CMS Report, 1926, pp.156-157).
 176

At the beginning or the year 1915, three girls of avarna

caste who had been in the girls' boarding school in Tiruvalla
were sent to the Buchanan Institution to continue their studies.
Besides, a training class for teachers of avarna caste girls,
was opened in November (CMS Proceedings, 1916, p.139). Another
notable feature of the period was that "Women are gradually
placed on the staff, and only two classes now have men teachers,
while a third man gives instruction in languages and a fourth
in drawing"(CMS Report, 1924, p.186). During the year 1925-26
the Headmaster of the Vernacular Middle School had been
superseded by a yoW1g Indian woman. The report remarkeda 11 The
training master is shortly to be replaced by a girl graduate
now reading for her L.T. in st. Christophers• - and at the
beginning of the school year in 1926 it is hoped that the
staff will consist entirely of women" (CMS Report, 1926, p.156).
This school had rendered remarkable contributions for the
progress and development of secondary education of women in
Kerala.

6.8.4 Higher Education

Modern Higher Education in Kerala was started by
the CMS missionaries. They started a College at Kottayam.
"It is one of the oldest Colleges in India and the oldest in
the Kerala State" (Development and Modernisation of an Ancient
Institution of Higher Learning; 1976, p.2). It was the only
College of the CMS missionaries in Kerala at that time.
 177

At the beginning, the CMS College at Kottayam was intended

for higher education of boys only. Bu·t later, lady students

were also admJ.tted. During the period 1940-41 there were some

lady students. (CMS Report, 1941, p. 213) • In 1947 there were

480 students studying in this college of whom 150 were girls

(The Travancore Administration Report, 1948, p.152).

But a Christian College for women was a long cherished

dream of the Christian community in Travancore and Cochin.

The Christians had some particular aims for that. "I·ts desire

was to strengthen the Christian Church in that land and to draw

others to it" (Women's Christian College, 1935, p.1). After

the 19th century B.A. degree had a high commercial value. The

missionaries observed "Parents 1n almost all ranks of life 1n

Southern India intend their graduate sons and daughters to

become wage earners.... This is not the only motive, but it

I

is a very powerful one" (Women's Christian College, 1935, p.1).

The Church Missionary Society did not establish a college

for Women in North Travancore or Cochin. But the question of

establishing a united missionary college for women was discussed

by some of the missionary societies in South India as early

as 1909. However, a conference of missionaries was held 1n

Madras in November 1912 and passed a resolution in favour of

starting a college for women. Thus a Women's Christian College

was opened in Madras on 7th July 1915 in a rented building

with a support of six British and six American missionary

 178

societies (Brockway and Samuel: 1963, pp. 7'-8). In 1919

there were more· than a hundred students 1n the College. The

first College for Women in South India was the Sarah Tucket

College, Palamcottah supported by the Church Missionary

Society (Brockway and Samuel: 1963, p.18). Sarah Tucker

College and the Women's Christian College were the two Christian

Colleges which opened !heir- doors to women students for higher

education in South India. At the same time, women were under-

going university courses in various men's colleges throughout

the presidency. But no missionary institution had attempted to

educate women beyond the intermediate examination before the

opening of these two colleges.

Intermediate between the full university course and the

high school was another type of institution known as the

Second Grade College. The Church Missionary Society had two

such institutions in South India. The missionaries thougot

that these two institutions 'supplied the needs of important

Christiap communities in Travancore (Report of the Church

Missionary Society's Delegation to India, 1922, pp.42-43).

St. Christopher's Training College, Madras

St. Christopher's Training College was a teacher training

institution for women. This college was opened as a result of

the united missionary enterprise. Both CMS and LMS supported

and contributed to this College.

 179

Most of the students of this College were the graduates

of the Women's Christian College. In the beginning most of

I
the students were Christians (Brockway and Samuel: 1963,

pp.20-21). In each year, students though few in number, carne

from three or four language areas with different cultural

traditions. In the first year the majority of students were

Malayalees. Some came from the Madras presidency. The

majority came from the states of Cochin and Travancore

(Brockway and Samuel: 1963, pp.30-31). For a number of years

two students were deputed each year by the Cochin Government

to this Training College. When years went by more lady

students carne forward for admission. In 1934 hundreds of

applications for admission were received, but only thirty five

could be accepted due to the limited number of seats {Brockway

and Samuel: 1963, pp.30-34}.

When college education spread out many lady students

went out from their homes to other states to continue their

education. It was a great change and breaking of traditions.

These changes in the attitude of people helped the development

of women's education and enhanced their social status.

6.9 Curriculum

The CMS missionaries framed the curriculum for their

schools to attain their objectives. The greatest importance

was given to the teaching of the Bible. The Bible was the

main textbook of study. Children had to learn English and

Malayalam Bible,and elementary books on religious trutil (The

Missionary Register, 1833, p.201). In some schools children

 180

had to attend Divine Worship in the morning of every Sunday

(The Missionary Register, 1840, p.468).

The missionaries included the 3 R's in the curriculum.

Children had to read and write in Malayalam and learn

Arithmetic (The Missionary Register, 1830, p.282). In the

case of the more intelligent girls, English .was also taught

(Hunt: 1920, p.139). In the Normal Female School of Mrs.

Johnson, the pupils had to learn holy scriptures, Watt's

scripture history, geography, and history of Israelites.

In geography they had to learn about Asia and Europe from the

Malayalam ~ranslation of Cliff's book. They could locate

different countries on the map.

The Christava Mahilalayam School followed a particular

syllabus. The curriculum included hist~ry, geography, natural

science, mathematics and English (Smiths 1976, p.18). Aids

like wali maps were used to teach geography. Scripture lessons

were also taught in this school. Music with musical instruments

needle work, and embroidery were taught in the Christava

Mahilalayam school. In the words of Hester Smith (1976, p.24)

liThe girls learnt to make their own jackets, underclothes

and children's dresses and loved embroidering cushion covers

and table clothes."

The lady missionaries followed a fixed time table for the

working of their boarding schools. According to the daily

proceedings, the children woke up at day-break and retired to

 •

181

bed at nine (The Missionary Register, 1832, p.485). Children

were employed from morning till noon, at their needles and in

the afternoon at their books (The Missionary Register, 1827,

p.605). On Saturday, after school hours scholars assemble

in the hall to practise the tunes, chaunts and so on (The

Missionary Register, 1832, p.138).

For recreation the girls were taken out once a week not

only for fresh air and exercises but also for a kind of

advertisement. Mrs. Norton reported: "I take my girls to the

sea side once a week - a recreation which they are much

pleased with •••• the one is to benefit their health, the

other, that the inhabitants may see, as they pass through the

Bazaar, the comfortable circumstances in which they are ••••

and may be induced to send their children also" (The Missionary

Register, 1830, .p.283). In some boarding schools from 5 to 6

in the evening they play in their grounds (The Missionary

Register, 1832, p.485).

As regards college studies, all the colleges in India had

to follow the courses prescribed by the Indian Universities

and these courses differed only in details (Women's Christian

College, 1935, p.l).

In the Training Home for Women Workers at Tiruvalla the

curriculum included Bible study, child training, methods of

evangelism, practical lessons in housework, needle work and

nursing. They were doing practical work in the local parish

and dispensary. Evangelistic tours had been undertaken as

 182

well. The students were in charge of all the arrangements

and cooking. Their course of training was for two years

(eMS Report, 1926, pp.159-160).

The missionaries included vocational education in the

curriculum. They combined formal education with vocational

education. In Mrs. Norton's School, children learnt spinning,

plain needle work, knitting and lace making (The Missionary

Register, 1830, p.282).Such training enabled them to seek

self employment after they left school. Moreover, the

products of their work had been sold to collect a fund for

the benefit of the poor girls (The Missionary Register, 1848,

p.472) •

~elling method was used in the CMS Schools. Pupils had

to commit to memory several pages of the Bible and Watt's

I
Scripture history. So pupils repeated the portion after the

teacher and learnt it by heart (The Missionary Register, 1848,

p.472) •

Another method of teaching was the 'monitor system'.

In some schools each class had a monitor. The students in

the highest classes were sent to the lowest class to teach the

pupils there. Children used. for writing sand on the floor and

palm leaf. Eira Dalton (1963, pp.10-11) observed: liThe School

Books were sand on the floor or ola (Palmyra palm leaf) strips

on which letters were engraved with a pointed instrument".

When slates and later books were introduced in the school,

parents thought "education had suffered a sad set-back!1I

(Dalton: 1963, p.l0).
 183

The medium of instruction was Malayalam. The CMS

proceedings 1819-20 (1820, p.176) reportedl liThe instruction

is at prrsent confined to Malayalam •••• ". Some people

desired to learn English. So the missionaries introduced

English in some schools. For example, the Jews at Cochin had

a strong desire to learn English and the missionaries introduced

English as a subject in their schools (CMS Proceedings, 1821,

p.168).

Throughout their period, the missionaries conducted examina-

tion in schools. These examinations were used to find out

whether the pupils had learnt what they were expected to learn.

Examinations were conducted in schools by the teachers them-

selves in accordance with the syllabi. In some schools

children were examined ~Iat the close of the month ll (The

Missionary Register, 1840"p.468). Pupils were examined in

different branches of study - scripture history, general history,

geography, reading, writing, accounts, and Malayalam composi-

tion (The Missionary Register, 1852, p.437). But there was no

uniform pattern of examination in the eMS area in the earlier

period.

6.10 Teachers

In the beginning scarcity of teachers was a problem

to the missionaries. When Henry Baker gradually increased the

number of parish schools, lack of fully qualified teachers was

one of the problems to start schools in connection with each

parish (CMS Proceedings, 1820, p.176). At first the Hindus

 184

who were known as Village Asans had to be employed and they

taught the children catechism as well as the three R's.

Half of the teachers were Hindus, as there were not enough

Christians with the required standard. But when Christians

were available they were gradually superseded (Hunt: 1920,

pp.70-71).

A seminary was established for the training of the native

school masters. Some of the girls who were progressive in

their learning were considered as seminarists and in 1832,

there were 18 girls who were preparing themselves as school

mistresses (The Missionary Register, 1832, p.136).

The CMS missionaries had tried to appoint lady teachers

in their schools. In 1831 there were 2 school mistresses in

Cochin when there were 10 school masters (The Missionary

Register, 1831; p.286). During the year 1900-1901, many lady

teachers were working under the eMS missionaries (eMS Proceed-

I

lngs, 1901, p.351). The number of lady teachers increased

gradually. During the academic year 1920-21, there were

unmarried teachers in the Baker Memorial School and two of them

were graduates (eMS proceedings, 1921, p.91). Even before 1920

women from the lowcaste had become teachers. General Review

of the Missions (1919, p.132) reported "It is of great interest

that a trained woman teacher of the mass-movement community

(the first) joined the staff of this school, she also acted as

boarding mistress." S . me of the lady teachers were excellent

teachers. About some 'vf them Hester Smith (1976, p.l8) a

 185

European missionary lady remarked, "Sosamma Daniel was an

I
excellent teacher of geography preparing her lessons with

great care from good English text books and using a set of

large wall maps, and Mariam Isaac made her mathematics pupils

work hard and think for themselves". Francina Jonas was

another lady teacher who taught natural science and Mrs.Thomas

was an excellent history teacher (Smith: 1976, p.22). About

a lady teacher in Kri~hnapooram, Joseph Peet, a prominent

missionary in the CMS corrunented: "it was pleasing and

satisfactory to hear her teaching" (The Missionary Register,

1851, p.442).

6.10.1 Training of Teachers

The missionaries wanted to give training to the

teachers. So they established training institutions in

different places. The Cambridge Nicholson institution was

intended for giving training to male teachers and the Buchanan

institution was intended for female teachers. Provision was

made for the training of higher grade teachers in Travancore

and Cochin in the Government Training College at Trivandrum.

Missionaries organized refresher courses for

teachers to keep them up-to-date in their knowledge., At times,

a full programme of meetings was arranged to give the teachers

spiritual help as well as to keep up with new methods of

teaching. For exanvle, a Summer School had been held for

teachers in 1926 (eMS Report, 1927, p.274). These meetings

 186

were held in the various districts to try to instil into

them a sense of greater responsibility. During the academic

year 1931-32, when a course was organi2ed in 1931 in Pallam,

more than 70 teachers attended, " a much larger number than

usual, as they we.r'e allowed to bring babies and small children"

(CMS Report, 1932, p.291).

6.10.2 Salary

In the beginning salary of the Asan or teacher

was five rupees per month (The Missionary Register, 1821,

p.517). Salary was increased owing to the increase in the

number of pupils. Teachers were paid ~.3.00 per mensum for

20 children, ~.3.50 for 30 children ~.4.00 for 40 children

and ~.5.00 for 50 children in the beginning (Hunt, 1920, p.139).

In the later period, the Travancore Government

encouraged women and attracted them to the teaching profession.

The proceedings of the CMS 1920-21 (1921, p.91) reported: liThe

women teachers of all grades are paid more than the men by the
I
Government, and women graduates, when they begin to teach,

receive nearly twice as much as men having the same qualifica-

tions. 1l

6.11 other Educational Activities

The CMS missionaries extended their activities to

other fields also. As the aim of the missionaries was

evangelisation, they used various methods to attain this

objective.
 187

6.11.1 printing Press

The missionaries wanted Malayalam types for the

use of Malayalam reading population. So Benjamin Baily

manufactured the types with the help of local carpenters and

blacksmiths (Pampady: 1973, p.28). This CMS Press in Kottayarn

was the fi.rst Malayalam press in Kerala. Benjamin Baily was

the founder of this press. The missionaries got a printing

press in English from England in October, 1821. Two more

printing presses were brought from England in 1828.

These CMS presses have done remarkable work in

the diffusion of religious and secular knowledge among the

people of Travancore, Cochin,and Malabar. Many books were

printed in this press. The Travancore-Cochin Diocesan Record,

Travancore and Cochin Diocesan Magazine, Gnananikshepam,

Diocesan Bulletin, Malayala Mitrnm, Kudumba Priyavadini,

Savisesha Bhashini, Balamitram and Yuvalokarn were some of them.

The printing work of the Government was sometimes done in

this institution. The printing press introduced by the

missionaries was an effective means of formal and non-formal

education.

6.11.2 Literature and Publications

printing press gave great impetus to the develop-

ment of literature and publications. The missionaries felt

the need for grammar books and dictionaries in Malayalam

language. Therefore SOI~ missionaries who were experts in

linguistics became the architects of Malayalam grammar and

dictionaries.
 188

Benjamin Bailey compiled two dictionaries in Malayalam -

'Diction,;lry of High and Colloquial Malayalam and English'

and 'A Concise Dictionary of English and Malayalam'

(Haridasan: 1971, p.34). As far as we know the first one

was the first Malayalam dictionary to be printed. Richard

Collins, the former principal of CMS College, published a

. dictionary in 1865.

The granunar books compiled by the missionaries also

helped the development of education. Joseph Peet, one CMS

missionary compiled a Malayalarn Granunar book in 1839 (Agur:

1903, p.1152). Richard Collins' Grammar of the Malayalam

Language (Iyer: 1964, p.144) was mainly intended for the use

of the voreigners interested in studying Malayalam. But the

first grammar book on modern lines was compiled by George

Mathan, a native clergYman in North Travancore. He compiled

'Malayazhmayude Vyakaranam' in 1857 and published i t in 1863

(George: 1972, p.64). According to Ulloor parameswara Iyer

(1964, p.141) George Mathan built the basement of Malayalam

prose and all the Malayalam-speaking people are indebted to him.

The missionaries felt that the propagation of a sound

vernacular literature is of utmost importance (CMS Report,

1934, p. 281). So they formed the Malayalam Christian Li·tera-

ture Society and this society had published aruidistributed

plenty of Christian literature in vernacular (CMS Report,

1932, p. 286) •
 189

The.missionaries also translated a nUmber of books

from other languages into Malayalam. 'l'hey translated the

Bible into Malayalam (CMS Triple Jubilee Souvenir, 1966,

p.26). Besides this,Bailey translated Book of Common Prayer,

Right Use of the Church, Dr. Watt's First and Second

Catechisms I Two Lambs, and Munray' s Abridged Grammar (The

Missionary Register, 1821, p.515). Hunt, a prominent CMS

missionary edited the Travancore and Cochin Diocesan Record,

and the/Mass Movement Ouarterly. He also wrote the

Anglican Church in Travancore and Cochin,VOl.I and II, and

Communicant's Companion. Some lady missionaries produced a

lot of vernacular Chrintian. literature in Malayalam. Miss

Richard translated and produced a number of books for the

benefit of the people including women. Miss Collins wrote a

novel the Slayer of Slain in 1859 and it was translated into

Malayalam and published in 1877 (CMS Report, 1923, p.158).

Davies spent a good part of her time to produce new

literature for the women of Travancore. She used this new

literature for the Mother's Union work also. Some of her

co-workers had written very good and helpful papers on

marriages, the care of children and religious education in the

home (Cl1S Report, 1928, pp.282-283). Four other missionaries

brought out a book for use at women's meetings. To educate

the children, the CMS missionaries published a magazine named

I Balardeepam' for the Christian Vernacular Education Society

! (Balardeepam, 1877).
 190

The missionaries had a Tract Association, an associa-

tion which helped to prepare and distribute tracts on various

subjects. Many thousands of tracts were distributed among

people annually by this society (The Missionary Register,

1840, p.469). Very often the Readers visited the villages

and distributed the tracts (The Missionary Register, 1852,

p.472). All these works were in Malayalam and produced

effective changes among women and society (CMS Report, 1925,

p.191) •

Following the CMS missiona.ries, the native clergymen and

lay men also translated and produced a number of books in

Malayalam. Inspite of the scarcity and high price of paper

during the Second World War, interdenominational literature

work in vernacular continued and a number of useful books

were published for the benefit of the people (CMS Report,

1944, p.229).

Owing to the introduction of the printing press, books

became very cheap and they were within the reach of the cornmon

men including women. This not only led to the development of

language and literature but also helped in the diffusion of

knowledge among people. This brought, about tremendous changes

in the social, economic,and religious life of the pe~ple.

 191

6.11.3 Library and Reading Rooms

The missionaries started many libraries and

reading roomn in d1.ffon~nt pnrtn of: their di!1trictB nnd out-

stations. For example, at Alleppie the missionaries opened,

a reading room where "the evangelist has gathered round him

a number of educated Hindus who are studying the claims of

Christ" (CMS Report, 1923, p.161). In Cochin a Library and

Reading Room were started in order to give the large student

population of the town to get an access to Christian literature

(eMS Report,
I
1932, p.298).

6.11.4 Bazaar preaching and Lantern Lectures

Bazaar preaching and Lantern Lectures were two

other methods of the missionaries to transact the ideas with

the people. Norton, the pioneer missionary of the CMS visited

Ampalapuzha and, distributed the tracts and preached in the

festival where a large number of people of nearly every caste

and creed were present (Hunt: 1920, p.142). According to the

Missionary Register for the year 1832 (p.138), "they are well

received, though some, both Catholic and Heathen, are afraid

to receive them, for fearing of losing caste, or provoking

the displeasure of their superiors."

At Alwaye on the Sivarathri day the missionaries

engaged in all night preaching. A preaching shed was put

upon the banks of the river, -and a lantern was used in the

early hours of the morning (eMS Report, 1926, p.161). Through

 192

these open air meetings and lantern lectures people inc lud-

1ng women received non-formal oducation.

6.11.5 Bible Women and Zenana Mission

Like other missionary societies CMS also

engaged in the zenana activity. Many lady missionaries,

native women,and Bible women visited houses and evangelised

people. On that occasion they gained some knowledge about

hygiene, health, superstition and so on.

Augusta M. Blanchard (n.d., p.63) pointed out

"Our mission is much indebted to the self-denying labours of

..
devoted and earnest Bible-Women, • • •• • Many Bible women Were

warmly welcomed in the houses. In most of the houses, without

any secular teaching, the Bible reading was not only permitted,

but gladly accepted. In that way mothers who were taught in

the schools had :their memories refreshed by learning the Bible

once again. She had six Bible women and they paid on an

average one hundred and twenty five visits a week. Miss Wright

was another lady missionary who tried to visit all the houses

of Christians and talk to the woman individually (CMS

Report, 1929, p.284). On that occasion they tried to teach the

women reading and writing also.

6.11.6 Training Institutions for Gospel Work

Vanitha Mandiram

Vanitha Mandiram or Women's Home was started at

Tiruvalla to give training to women for gospel work (Cl'1S

Report, 1933, p.295). The CMS Report 1924-25 (1925, p.190) has
 193

clearly pointed out that the aim of Vanitha Mandiram was "to

train women in parish Work, social service and evangelistic

work". This Mandiram or building was erected during the

period 1924-25. Miss Kellaway was one of the earliest workers

of this institution. When the girls completed their courses

of training, they left the Mandiram to take up the work in

different places. 'l'he trainees visited homes and conducted

women's meetings, Sunday schools and other classes (C~5

Report, 1927, p.275).

I
The Training HOllie for Women Workers

The Training Home for Women Workers at Tiruvalla was

built by the Women's Missionary Association. It was started

with 6 students. All of .them were more than 24 years old.

They paid a fee of ~.5/- per month. They had lectures on

Bible study, chilu training, methods of evangelism and

practical lessons in house work, needle work and nursing.

They also did practical work in the local parish and dispensary

(eMS Report, 1926, p.159). This kind of organizations helped

them to raise their age of marriage and also to receive some

training before marriage.

The Bethel Ashram

The Bethel Ashram was another important centre for the

training of women. On September 18, 1926 the Be~hel Ashram

was officially opened. This Ashram attracted many girls who

had finished their school education but were not old enough to
 194

be married. Some girls joined in the Bethel Ashram between

the period of their school and college.

The Bethel Ashram was full all through the year. In

May 1933 a home science training class was begun for older

girls. Besides home science, the girls learnt how to prepare

Sunday school lessons and to conduct women's meetings. A

dispensary was attached with it and it was a great help to

mothers. There was also a creche for children under two,

besides accommodation for boys and girls between 2 and 5 years

(CMS Report, 1933, p.282). The Bethel Ashram had its branches

at Trichur, Melukavu and Kallada in Kerala and Parakal in

Andhra Pradesh (eMS Report, 1946, p.324).

6.11.7 General Instruction Classes

General Instruction Classes were held in different

places and for different purposes. The missionaries, found

that the instruction classes improved the condition of the

p~ople.

Nayards were considered as the very lowest class

in Malabar. They lived by begging and were in a state of

deplorable ignorance (The Missionary Register, 1846, p.165).

Some of the Nayards lived near Kunnamkulam- and Chitwve in

Chowghat'districts. Harley, one missionary informed the

Society: " •••• they are truly in distressing and miserable

condition. Superstitions of the worst kind prevail among

them" (The Missionary Register, 1845, p.322).

 195

Harley sent a school master to instruct the Nayards.

They were instructed to cultivate the habits of hard working

and cleanliness (The Missionary Register t 1845, p.322). The

Principal Collector of Malabar helped the missionaries in

their attempts by building several houses and giving them

land to cultivate (The Missionary Register, 1846, p.165).

In Mavelikara, two instruction classes had been held

during the years 1925 and 1926 (eMS Report, 1925, p.262).

Most of the Christian women in this place were very ignorant,

and many had not been faithful to their marriage vows. In

order to help them, instruction classes had been organized

(eMS Report, 1930, pp.311-312). Women in some places

participated in these instruction classes without any caste

or creed distinctions. In 1932 there had been two Hindus

and one Moh~nedan woman among the participants (CMS Report,

1932, p. 294). In Kuthattukulam and pallam several instruc-

tion classes had been held for women and they profited much

by these classes (CMS Report, 1935, p.303).

In some places the instruction classes lasted for 2 to

14 days where the women lived with the missionaries and joined

with them "in prayers, singing, intercession, health and

hygiene classes, Bible teaching and the Holy communion. There

is also the recreational side - games and sewing, odd jobs and

gardening" (CMS Report, 1941, p.208). In 1943, three classes,

lasting a month had been held for girls of 15 to 25 years

(CMS Report, 1943, p.204).
 196

The lady missionaries adopted several other methods to

educate the women in North Travancore and Cochin. In

Chengannur, instruction was given to the students who then

visited and instructed the Hindu women of the town. Ten

Christian children of the backward classes were brought in

for a few months' education. The girls were also taught

embroidery, pillow lace making and other thread work (CMS

Report, 1925, p.189). Teachers of the Baker Memorial School

conducted weekly meetings for Christian women of the depressed

classes. The girls in the Sixth Form also took reading classes

for children and adults (CMS Report, 1925, p.191).

6.11.8 Christian Home Movement with the Rural Hygiene Campaign

At Ranni, an effort was being made td work up the

Christian Home Movement with the Rural Hygiene Campaign. The

missionaries held a Christian Home Week in every parish to

improve the condition of Christian homes. Talks on subjects

such as advice to the neWly-wed, training of children,

personal relations at home,Bible study etc., were delivered

in this week (CMS Report, 1946, p.322). The missionaries

met the teachers also and took 17 decisions which they intended

to carry out. Some of them were 'they will try to make their

homes clean and happy, attendance at church must be regular

and punctual" and "Friday and Saturday shall be kept as days

of purification and general preparation for Sunday...... (CMS

Report 1943-44, p.226). They felt that this type of work was

good because there was great need for such work.

 197

6.11.9 Training Programn~s

Leaders' Training
The missionaries held programmes in different

centres to give leadership training to women. CMS Report

(l946, pp.323-324) reported: "Conferences for Women Leaders

of the Pastorates have been held in nine centres this year,

throughout the Diocese and they were nearly always arranged

by the women of the place chosen, with Pastor and his wife".

Saving Habit Training

During the year 1925-26, the lady missionaries

started a Women's Bank to cultivate the habit of saving among

women. It was reported; "A women's bank was a new venture,

but was not a great success" (eMS Report, 1926, p.158).

Charity Training

To teach the people the habit of giving, the

missionaries started a Poor "Fund. The aim of the establishment

of Poor Fund Was " •••• for training out people in the grace of

Christian charity •••• " (The Missionary Register, 1840, p.469).

6.11.10 Women's Organizations

Girls' Guild

The aim of Girls' Guild was lito help gi~ls in

their ~eens' (eMS Report, 1938, p.256). This Girls' Guild

was organized for unmarried girls between 13 and 15. The

lady missionaries reported about the girls thus " •••• inspite

of shyness they did good work. during Gospel work" (eMS Report,

1938, p.256). Though these organizations were mainly intended

 198

for evangelistic purposes, it created some kind of enthusiasm

and awakening among the girls and women and it helped them to

come out from the kitchen at least for a short time.

Kerala Christian Girls' Union

Another organization which had been started was the

Kerala Christian Girls' Union, for girls between the school

age and the time when they were eligible to join the Mother's

Union (CMS Report, 1933, p.274).

Bethel Band

The lady missionaries fonned another organization called

Bethel Band. EV'1gelisation was the main aim of this organiza-

tion. Bethel Band moved from one place to another and taught

the girls and women reading, writing and arithmetic and

practical household activities (eMS Report, 1926, p.161).

Mothers' Union

The women missio.'.laries organized 'Mothers' Union' also.

Later i t spread to most of the districts. The three rules for

this organi'zation were to live clean lives at home, to attend

church regularly and to help other women to follow Christ

(eMS Report, 1926, p.158). In 1933 there were 84 branches

of Mothers' Union in the diocese (CMS Report, 1933,'p.274).

Through this organization the missionaries fought against

immorality, low standard of living, and indifference to girls'

education.
 199

Seveka Sangham

The Seveka Sangham was anothor organi2ation for outcaste

Christian women to serve among themselves. A social cottage

was built for them. As a result of the activities of this

organization they learnt themselves reading, writing, cooking,

washing, sewing, and account keeping. They also had daily

Bible lessons. They had to learn some simple lessons to teach

their non-Christian sisters. This was like an adult education

class and it promoted the development of education
I

among women.

Sunday School

The missionaries organized Sunday schools in most of the

churches. This helped the girls and women to grow individually

and collectively receiving various types of knowledge. In 1933,

there were 1923 children in the Sunday schools of different

districts and 88 of these were non-Christians (CMS Report,

1933, p.284). Children received various kinds of knowledge

through this organization.

The Missionary Service League

An important organization of women which was formed in

the Baker Memorial Girls' High School was known as the

Missionary Service League. In 1933, this organization had

56 members, mostly girls in .Form VI and members o£ the staff.

This organization included one of the two women lawyers in

Travancore (eMS Report, 1934, pp.285-286). The League did

beneficial work. for the development of education among women.

 200

Y.W.C.A.
In North Travancore Y.W.C.A. was run entirely by women

(eMS Report, 1934, p.285). Annual meeting of the Young

Women's Christian Association was conducted every year and

in 1915, this meeting was presided by Lady Pentland, the

wife of the Governor of Madras at Tiruvalla (The Pioneer

Mail, 1915, p. 3) • Through the meetings of this organiz-a-

tion, people could understand modern ideas and developments

in the society. Moreover it helped them to cultivate leader-

ship qualities.

6.11.11 Meetings, Conferences and Rallies

Girls' Meetings

The lady missionaries organized meetings and

conferences. Miss Richard who was a missionary in Pallam

organized meetings for women on Sunday morning in s,ix out-

stations (eMS Report, 1929, p.284). Miss Neve, another lady

missionary conducted several meetings for girls and women

through out the districts. These meetings also helped women

in different ways in later life.

Grannies' Meetings

The missionaries also formed an organization for

old ladies. They conducted meetings and took classes for the

old ladies on various subjects such as scriptures, health,

and hygiene.
 i
iI

201
~ .
1

, .....
Cottage Meetings

Another type of meetings organized was known as

cottage meetings. If meetings were held in church, only a

few women carne and others stayed at horne. But "when the

meeting is held in a house all the neighbours belonging to

our church come in, and many more are reached in this way.

Also the women are less shy there" (eMS Report, 1946,

pp.320-321). So they organized cottage meetings in many

places.

Rallies

Another method for arousing keenness and enthusiasm

among women was to conduct \vomen' s Rallies for every district.

On March 1940, the first of such rallies was held at

Kuthattukulam and over 55 women came to the rally. Almost

all of them were illiterate, but all were keen and generous

(eMS Report, 1941, pp.208-210). In Adur, a rally was organized

every three months for girls.

6.12 Medical Work

6.12.1 Hospital and Dispensary i

Circumstances forced the missiona~ies to start

medical work in Travancore and Cochin. "Visits to Hindu

houses and village work amongst the poor very soon convinced

me of the duty of doing something for the sick and suffering"

said Augusta M. Blanchard, one of the lady missionaries in

Travancore. She saw her little scholars struck down with

fever and some other diseases, lying in dark unventilated

 202

rooms, attended only by untaught native doctors, who

forbade food and drink, hoping to overcome the disease by

making them starve (Blanchardz n.d., pp.77-78). Due to this

unscientific way of treatment many of them died. Augusta M.

Blanchard described an incident which gave her inspiration

to start a hospital for the ladies. She saw a sick mother

in a dirty outhouse, lying among the pots. She was in great

pain, but nothing had been done for her relief; her husband

who was advised to send her to the Government Hospital, and

told that she would die if left where she was, brutally

replied, "Let her die, I can soon get another" (Blanchard: n.d.,

p.78). She died and she was succeeded by another wife.

Blanchard described " •••• but it was terribly sad for her

poor little daughter, who wept bitterly in her loss"

(Blanchard: n.d., p.78). Within a few days Augusta

M. Blanchard put her plan before the Maharaja who ordered

to construct a large home made of bamboo matting with thatched

roof. This hospital helped a large number of low caste people.

Because of the increase of patients a new dispensary was

built. And they built a small hospital also for in-patients

in another part of the compound.

6.12.2 Floating Dispens~

Another experiment that the missionaries intro-

duced to teach the people about health and hygiene was the.
I
introduction of Floating Dispensary. A floating dispensary
 203

was opened on New Year Day, in 1937 in Alwaye (Historical

Record of the eMS, 1938, p.290). Another floating dispensary

was opened at Mulavakad in Cochin in April 1947 (CMS Report,

1948, p.186). Miss Knights, another CBS lady missionary had

a small dispensary and a ward. This was a great help to the

people. Patients were mostly those who lived in the compound

. and outside. The dispensary work at Kuthattukulam was mostly

restricted to the backward class people (CMS Report, 1935,

p.303). Mrs. Brown,a CNS lady missionary started a small

dispensary and it was chiefly run for the students and the

families of the Kerala United Theological Seminary at

Kannamrnoola. Many people in the neighbourhood also came for

help and medicine (CMS Report, 1941, p.212).

Another important development WdS the building of a

dispensary, with its four wards and creche for babies.

This new dispensary was known as 'Karunalayam' or the 'House

of Mercy'. There were 22 workers in the settlement and lithe

students have opportunity daily of speaking to the out-

patients, besides holding meetings in the wards on Sundays"

(eMS Report, 1932, p.293).' It also provided opportunities

for the boarding school girls -to learn a little first aid and

something about infant \-Jelfare. Mrs. Smith conducted a

weekly nursing class for the women and girls of the

Baker Memorial High School (eMS Report, 1934, p.283). All

these hospitals and dispensary activities educated the people

in a non£ormal way about health, hygiene/and diseases.

 204

6.12.3 Maternity and Welfare Centres

A Maternity and Welfare Centre was opened in
Melkavu in January 1934 (CMS Report, 1934, p.284). This
centre had done very good work among the women. It met the
needs of the four hill places where no nurse or doctor ~as

available. The people were too poor to pay for medicines and
food unless they went out every day to work. So free treat-
ment and food were given to those who had nothing to give
(CMS Report, 1944, p.207). During the period 1936-37 this
centre was in charge of a young trained Indian woman doctor
(CMS Report, 1937, p.318). Some lady missionaries gave coach-
ing to the women for midwifery work. For example, Miss Whitlock
had two trainees. One trainee was already doing veryresponsi-
ble work at Milkarri centre, and the other was taking midWifery
training.

6.13 Hostel for Women Students

A new hostel for women students was opened during
the year 1942-43 to give more facilities to girls, and it was
reported that the hostel was full during the year 1943 (CMS
Report, 1943, p.205).

Thus the missionaries launched a series of programmes

to uplift the women of Travancore and Cochin. One lady
remarked, "Unfortunately, it is difficult to get the older
women and teachers to carry out such methods, as they cling
I

to the old idea of imparting knOWledge themselves and letting

 205

the girls do nothing" (CMS Report, 1934, p.291). Miss Davis

' suggested: "The need has been felt for the support and co­
operation of men if the work among the women is really to
grow, •••• ". (CMS Report, 1934, p.291).

The introduction of women's education by the missionaries

of the CMS paved the way for revolutionary changes in North
Travancore and Cochin. Though, at first the missionaries
began their activities among the Syrian Christians, they
extended their endeavours to other sections of the society
later. The missionaries opened girls' schools and mixed
schools along with boys• schools. In these schools, they
admitted pupils regardless of caste differences. These schools
were a blessing to the girls in Kerala. Their other activi­
ties helped the women to grow culturally, educationally,
morally, and economically. As a result of it old customs
and traditions were broken down. The educational opportuni­
ties helped them to make rapid advance in the social scale.