Chapter 7 CIVILISING THE “NATIVE”, EDUCATING THE NATION

How The British Saw Education

The British viewed education in India as a tool to "civilize the natives," seeking to change their customs and values and mold them into "good subjects." This vision was debated among British officials, leading to differing perspectives on how Indians should be educated.

The Tradition Of Orientalism

In the late 18th century, officials like William Jones and Henry Thomas Colebrooke advocated for promoting Indian learning. They respected ancient Indian texts and believed that understanding India's past heritage was crucial for its future development. They established institutions like the Asiatic Society of Bengal and promoted the study of Sanskrit and Persian, aiming to gain the trust and respect of Indians by respecting their existing knowledge and values.

“Grave Errors Of The East”

From the early 19th century, critics like James Mill and Thomas Babington Macaulay strongly opposed the Orientalist approach. They argued that Eastern knowledge was riddled with errors and lacked scientific value. Macaulay, in particular, advocated for English education, believing it would expose Indians to Western advancements and civilize them by changing their tastes, values, and culture. He famously stated that "a single shelf of a good European library was worth the whole native literature of India and Arabia." This led to the English Education Act of 1835, making English the medium of instruction for higher education and diminishing support for Oriental institutions.

Education For Commerce

The 1854 Wood's Despatch emphasized the practical benefits of European learning, particularly for trade and commerce. It suggested that familiarity with European ways would create a demand for British goods among Indians and improve their moral character, making them more reliable civil servants. The despatch advocated for the diffusion of European arts, sciences, philosophy, and literature.

What Happened To The Local Schools?

Before British intervention, the local education system, consisting of numerous small pathshalas, was flexible and adapted to local needs. Classes were often held outdoors or in homes, fees were nominal, and teaching was oral, with the guru deciding the curriculum. This system allowed children from peasant families to study, even during harvest times. However, after 1854, the British aimed to reform this system by introducing order, routines, fixed timetables, government-appointed pandits to supervise teaching, textbooks, and annual examinations. While some pathshalas received government grants, those unwilling to conform faced a loss of support, making it difficult for independent gurus to compete, and the new demands on attendance disrupted education for children from poorer families.

The Report Of William Adam

William Adam, a Scottish missionary, surveyed vernacular schools in Bengal and Bihar in the 1830s. His report highlighted the existence of over 1 lakh pathshalas with a considerable number of students, noting the flexible and locally adapted nature of this education system, which accommodated the needs of rural children.

New Routines, New Rules

Post-1854, the British aimed to standardize vernacular education by introducing government-appointed pandits, regular inspections, periodic reports, textbooks, annual examinations, and fixed attendance schedules. Pathshalas that adhered to these new rules received government grants, while those that did not faced discontinuation of support, impacting the independence of gurus and the accessibility of education for poorer children.

The Agenda For A National Education

Reacting against the British system, Indian thinkers like Mahatma Gandhi and Rabindranath Tagore proposed alternative visions for national education.

“English Education Has Enslaved Us”

Mahatma Gandhi was highly critical of colonial education, believing it instilled inferiority, devalued Indian culture, and promoted Western civilization. He advocated for education in Indian languages that would develop a child's body, mind, and spirit, emphasizing practical skills and handicrafts over mere literacy and Westernized learning. He urged students to boycott British institutions to protest against enslavement.

Tagore’s “Abode Of Peace”

Rabindranath Tagore, remembering his own negative school experiences, envisioned Santiniketan as a peaceful place for creative learning in harmony with nature. He believed education should foster a child's natural curiosity and creativity, contrasting with the rigid, restrictive British system. While valuing modern science and technology, Tagore sought to integrate them with Indian traditions, promoting art, music, and dance.

Exercises

The chapter exercises prompt reflection on the British approach to education in India and contrasting Indian perspectives. Questions require matching historical figures with their educational ideas, stating the truthfulness of statements about British educational policies and Indian thinkers, and discussing the reasons behind their views on education. Students are asked to analyze why learning the alphabet was significant for women like Ramabai and Rashsundari Devi, explain why poor girls might drop out of school, and describe methods used by the women's movement to address issues of equality. A practical activity involves discussing the impact of stereotypes on women's rights and planning a struggle against them.