Swami Vivekananda’s thoughts on Women Empowerment through Education in 19th Century and its Relevance in Present System of Education

19th century mother India has produced a galaxy of great men who have enriched our national life by their talent and personality. Swami Vivekananda (1863-1902) was one among them. When cultural values and deep-rooted civilization of India were crushed under the western civilization based on materialism, a wandering monk Vivekananda with no material possession except his walking stick and begging bowl, with full surrender to Almighty, became her messiah. The popularization of women education in India owes much to Vivekananda. He said that the fate of India will be sealed if the mothers are not given proper education and training. By this, he visualized better home, better people, better society and developed nation at large (Nayak, 2013). According to Swamiji women education would be a combination of the western spirit of the independence, freedom and dynamism with Indian austerity and purity. His suggested some subject areas are religion, science, arts, language, housekeeping, cooking, sewing, hygiene etc. Women to be specially imparted religious education (Maity, 2016). Therefore, this paper will study about Swami Vivekananda’s thoughts and ideas on women education, different subject areas for women education in 19th century and evaluate its relevance in present system of education. The methodology followed in this study is analytical and evaluative. The thoughts and ideas of Swami Vivekananda regarding women education is bearing a great significance in the field of our education system and society for women empowerment in 19th century and also present time. It’s providing the right type of education to emancipate them through re-establishing their dignified position in society. And this paper will suggest recommendations in consideration with Swami Vivekananda’s vision, to overcome the problem of illiteracy among women in present India.

Vedānta philosophy is presently highly visible in Indian philosophy. Vedānta, an essential notion, greatly influences the way Western thinkers think. More importantly, it has profoundly impacted philosophical psychology, the theory of consciousness, and the idea of knowledge. Notwithstanding this, there is an increasing trend to dismiss this ideology as little more than spiritual. It might seem that the universe is untouched by the moral and virtual influences of Vedānta Philosophy. Most of the time, modern Indian philosophy argues that neither Vedānta philosophy nor the Materialistic Cāravāka philosophy is appropriate for the present circumstances. This is because Spiritualistic Vedānta focuses on abstinence, while Materialistic Cāravāka prioritises material worldly riches and happiness. Swami Vivekananda, a monk who introduced Indian philosophies to the West, presents a unique perspective on Vedanta Philosophy. Vedanta emphasises the soul's (Brahman) universality and individuality. In the late 19th and early 20th century, Swami Vivekananda revived Vedanta and modernised its teachings. The research begins by situating Vedanta Philosophy in Swami Vivekananda's historical and social-spiritual context. Swami Vivekananda's life and teachings show his conviction in human divinity, universal Religion, and spirituality's pragmatism. Swami Vivekananda's teachings examine Advaita (non-duality) and other Vedic concepts. This paper discusses the relevance and inspiration of Swami Vivekananda's Vedanta teachings today. His central beliefs—that science and Religion should be in concord, that serving others is essential, and that one should discover one's divine nature—resonate with modern hopes and dreams. Swami Vivekananda's global expansion of Vedanta philosophy shaped modern spirituality. In conclusion, this abstract encapsulates the exploration of Vedanta Philosophy's enduring relevance through the perspective of Swami Vivekananda. The paper shares a deeper understanding of Vedanta's philosophical underpinnings and practical applications, emphasising its timeless wisdom and potential to address contemporary challenges in pursuing spiritual growth and societal harmony.

Socio-Political Thoughts of Swami Vivekananda and Indian Constitutional Philosophy

Sri Aurobindo Ghosh and Swami Vivekananda are the two great Indian political philosophers as well as nationalists those who have significant roles in the field of education. Both of them were inspired by the western philosophy of education but there is a little bit of change in their ideas. They are also recognized as the most gifted philosophers of the twentieth century. They are the great nationalists and their contributions to the Indian politics are quite different because they have no significant roles in the sphere of politics. Sri Aurobindo Ghosh was mostly known for his ideal concept of Integral Education which has been divided into five categories, namely; Spiritual, Physical, Mental, Vital and Psychic. Similarly, Swami Vivekananda’s ideas were quite different and mostly well known for his contributions in the field of education, culture, science mentality, humanism etc. Apart from that he also tried to stir up the world by spreading the Indian thoughts from different angles. And their contributions in the field of education are more relevant because they always wanted for all round development of the students. They always emphasized on value education. They suggested that education should be value based. Taking their Philosophy of Education into account, several educational policies relating to Indian education system have been recommended for the implementation. To Vivekananda, education is the manifestation of perfection already in men and is not only for collecting of information but should be meaningful, life living, man-making and character building. While Aurobindo Ghosh says, education means not only for acquiring information, but acquiring various kinds of information. His central aim of education is spiritual development. Keeping in view the aforementioned above it is clear that the existing educational system should adopt the principles and systems of education conceived by Aurobindo Ghosh and Swami Vivekananda which may help for developing innate values, spirituality and divinity and also promote for holistic development of students. This paper tends to explore the educational philosophies of Aurobindo Ghosh and Swami Vivekananda and their relevance in the context of National Policy on Education 2020.

Swami Vivekananda was an epitome of strength and crusader of human values. He poured his mind and soul into identifying the obstacles encountered by the common man and tirelessly worked toward the upliftment of women’s education and their empowerment in society. Corporate social responsibility (CSR) is a decent social activity through which organizations have scope for ensuring a development in the position of Indian women. The objectives of this research are to (a) reflect upon Swami Vivekananda’s teachings on the need for women’s education and empowerment in India, (b) throw light on the present position of women’s education and empowerment in India, (c) understand how women empowerment acts as a road map for corporate social responsibility (CSR) in India, and (d) recognize the various schemes that have been implemented by our Government, Self-Help Groups (SHGs), and companies (both public and private) for the promotion of women empowerment as a part of CSR activity in India.

Women’s empowerment is women’s rights to live a holistic life, sense of self-worth, ability to make their own decisions and ability to influence social change. United Nation says ‘Women’s role is essential for the country’s sustainable development.’ So, all countries need to be more aware of women’s education, women’s consciousness and women’s rights. Swami Vivekananda said “Just as a bird cannot fly on one wing, so our society or country cannot develop without women education or empowerment.” So, Vivekananda said to give importance to women education. Similarly, Rabindranath Tagore protested the neglect of women in various ways in this patriarchal society. The introduction mentions the role of Toto women in empowerment and inclusion in society and culture. Above all we all need to be conscious about women empowerment and overall development. Although the women of the Toto community are lagging behind the rest of the nation, awareness is growing among them today. Toto women are getting their own power, own rights and education. As a result, women are also able to join various activities. The researcher mentioned the objectives of her research as empowerment of women in the community and inclusion of Toto women in society and culture. Present study will be adopted a descriptive and analytical study based on secondary data. Women in the Toto community were found to be empowered and inclusion in society and culture.

A Real Portrait of the Concept: Women Empowerment

The article is devoted to the Indian pages of the biography of the Japanese art scholar Okakura Tenshin (1863–1913). It is an attempt to systematically examine all the main connections of his life and work with Indian culture in order to better understand his place in the dialogue between the cultures of India and Japan at the beginning of the 20th century. Okakura viewed Japanese art in a broad cultural context, in historical connections with China and other countries. Hence his interest in India as the cradle of Buddhism, a teaching that united most of Asia, without which it is impossible to imagine Japanese culture. The structure of the article consists of three circles, in the center of each of which there is a great cultural figure (Swami Vivekananda, Rabindranath Tagore) or a group of such figures (artists of the Bengal school). Each of these circles has its own dominant – religion, literature or art. Okakura Tenshin visited India only twice (in 1902 and 1912), and both times for short periods, and Indian art was not the main topic of his research, but he made a significant contribution to the development of cultural ties between India and Japan. Although India was a colony at the time, these were direct connections, not mediated by the metropolis. Okakura established friendly relations with leading representatives of the Indian intellectual elite – Swami Vivekananda, Rabindranath Tagore, Abanindranath Tagore, Priyambada Devi, Nandalal Bose, etc. On the other hand, Tenshin drew into his orbit a number of Japanese cultural figures, both representatives of the Buddhist clergy (Hori Shitoku, Oda Tokuno) and artists (Yokoyama Taikan, Hishida Shunso, Arai Kanpo, etc.). Among the three dominants we have highlighted, the decisive role belongs to the religious and philosophical teachings of Swami Vivekananda, which prompted Okakura to go to India. However, art received the strongest development. As for literature, it was little involved in this dialogue of cultures, probably because Indian intellectuals and artists did not know Japanese, and the Japanese did not speak Bengali or Hindi.

SIR JOHN LUBBOCK, in his inaugural address as president of the Midland Institute, gave utterance to some wholesome truths which we sincerely hope the Government and people of the country will take to heart. Sir John, as a member of the Schools Commission and of the Science Commission, has had ample opportunities of ascertaining the exact state of our schools and universities as to the teaching of icience; and after all that has been said and done, he comes to the unhappy conclusion that, practically, science is ignored in the vast majority of our educational institutions of all classes—elementary schools, endowed schools, and universities. At the same time he is driven to the conclusion that a widespread interest in science already exists in the country. Of this we think anyone can assure himself who looks around and can read the signs of the times. There is undoubtedly a widespread feeling that the present all but universal system of education is inadequate and unsatisfactory and that science must, sooner or later, be allotted a place in all our schools. Notwithstanding this feeling, the fact undoubtedly remains as Sir John Lubbock stated it, that the great fault of our present system of education is the neglect of science; some few years hence it will be deemed incredible that a boy should be allowed to pass through any good school and yet be entirely ignorant of any one branch of natural knowledge.

The Relevance of Swami Vivekananda Education and Vision in the 21st Century — An Investigative Article

The determinants of longevity: The perspectives from East Asian economies.

The greatest educationalist, who played important roles in fashioning education systems have, in their quest to develop ideal processes and structure of eduation. The pioneering educational philosophers like Rousseau, Montessori, Pestalozzi, Bertrand Russell, Paulo Freire, and Piaget, it is now being increasingly recognised that education must be based on the psychology of the child-nature. Each human being is a self-developing soul and that the business of both parent and teacher is to enable and to help the child to educate himself, to develop his own intellectual, moral, aesthetic and practical capacities and to grow freely as an organic being, not to be kneaded and pressured into form like an inert plastic material. This new pedagogy impels a further realization of the potentialities of the child and its soul, a realisation that was explicitly stated in the writings of the nationalist leaders who inspired and led the movement of national education in India, such as those of Dayananda Saraswati, Swami Vivekananda, Mahatma Gandhi, Rabindranath Tagore and Sri Aurobindo. Their writings gave a clear expression of the deeper self and the real psychic entity within. In this paper I have tried to revisit the philosophy of education of M.K. Gandhi and Swami Vivekananda who tried to provide solution to the problem generated by Macaulayan education system in India. The basic material is to refer to their views from various authors’ books and articles.

This research paper focused on analysing the complex connections between Vivekananda's fundamental principles – the divinity of all people, the idea of Daridra Narayana (God in the poor), Jnana (Knowledge), Bhakti (Devotion), Karma (Selfless Action), Seva (Service) as worship, universal religion, education as "man-making," and the empowerment of women and the masses – and the values of social work practice. By examining his work, which included his writings, speeches, and the record of the Ramakrishna Mission, this paper revealed that Swami Vivekananda in his work presented a spiritually-based, holistic, and empowering framework that can enhance social work's dedication to social justice, human dignity, empowerment, and liberation from misery, especially in culturally relevant societies like India.

Vocational/career and technical education has historically been known as “education for work.” It has focused on providing learners with the skills and knowledge needed to successfully transition to the workplace. The present vocational-technical education system in the United States is broad and complex, spanning many grade levels, subject areas, and educational institutions. In the late 20th and early 21st centuries the system also has evolved from being initially focused on entry-level job preparation to include adult retraining programs, college preparatory coursework, postsecondary options and programs, and many other options. This complexity is confounded by the broader educational system in the United States, which leaves decisions regarding vocational and career and technical education programming largely to each of the states. Despite these challenges, vocational and career and technical education continues to be a key component of the overall education system in the United States. In addition, with the rapidly changing context of work and the need for a skilled, adaptable workforce, the US vocational and technical education system will continue to hold a vital role in the US economy. Vocational education, referred to in many other countries as technical vocational education and training (TVET), also plays a significant role in educational systems across the globe. In many countries TVET has a more centralized focus than in the United States and does not have to contend with the different state structures found in the United States. In developed countries such as Australia, Germany, Great Britain, and South Korea, TVET is a key to economic prosperity, while in developing countries TVET is seen as a key to economic self-sufficiency.

Women's empowerment in 21 st century is not something absolutely a very new topic.What could be considered as new is its huge gap that is noticed in its theory and practice.The increasing realization and recognition that empowering women is absolutely essential rather imperative for familial, societal, national and international development and progress, the real picture in between theory and practice is quite dismal.While theoretical advantages for women and girl child are hugely discussed in papers, seminars, programmes on Medias by citing fiery speeches, sensational news, the reversed pictures are seen on practical field.Though it is a fact that lot of work towards empowering the women had started by the social reformers and women movement right from the 19 th century onwards. Now it is being done by various movements-Women's, NGO's and activists movements, women's study centers of universities, research centers and individual research scholars and intellectuals apart from the genuine work being done by the Government at various levels. To give specific importance, the Government of India has declared 2001 as the year of women's empowerment that also crossed 23 years as we have stepped into 2024. Still the visible line between theory and practice is markedly deep and raw particularly for the women from lower strata though today's world is brazing the gap between different classes of the society. Yet women in general are prone to victimize to crimes, abuses, tortures and sufferings. My effort will be to expose the different stages of women development leading the path towards empowerment on two ways particularly citing stress on social and economic ground. The gradual empowerment of women society begins through Gandhiji's movements in India and in Bengal the tireless effort of Raja Rammohan Roy, Vidyasagar, Swami Vivekananda and after independence though industrialization, the social pattern tends to change much faster. With women education and women's participation in different consumption linked services women empowerment takes gradual shape towards its dignified journey. Though much has been done in theory, in practice it is a far cry.