Essays on Mother Teresa Essay In Punjabi Language

By the late nineteenth, early twentieth centuries, serious challenges to accepted beliefs about gender were mounted in both Japan and China. Although concerns about women’s position had been expressed earlier, the concept of women’s liberation became a major motivating force within the era’s nationalist, reform, and revolution movements. Male nationalists initiated the discussion by arguing that an improvement in the status of women was essential to their country’s acceptance by other technologically advanced nations. A core of educated women in both Japan and China joined the call by speaking and writing in public for the first time. Conservative nationalists and traditionalists in Japan and China at different times reacted by mounting long campaigns against any change in gender roles. Ultimately female activists were labeled unseemly, unfeminine, and too western.

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Indian views on Mother Teresa were not uniformly favourable. Her critic Aroup Chatterjee, who was born and raised in Calcutta but lived in London, reports that "she was not a significant entity in Calcutta in her lifetime". Chatterjee blames Mother Teresa for promoting a negative image of Calcutta, exaggerating the work done by her Mission, and misusing the funds and privileges at her disposal. Her presence and profile grated in parts of the Indian political world, as she often opposed the Hindu Right. The Bharatiya Janata Party clashed with her over the Christian Dalits, but praised her in death, sending a representative to her funeral. The Vishwa Hindu Parishad, on the other hand, opposed the government's decision to grant her a state funeral. Its secretary Giriraj Kishore said that "her first duty was to the Church and social service was incidental" and accused her of favouring Christians and conducting "secret baptisms" of the dying. But, in its front page tribute, the Indian fortnightly Frontline dismissed these charges as "patently false" and said that they had "made no impact on the public perception of her work, especially in Calcutta". Although praising her "selfless caring", energy and bravery, the author of the tribute was critical of Mother Teresa's public campaigning against abortion and that she claimed to be non-political when doing so.


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