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Home Identity Construction Political Economy Orientalism Language Borders Religion Annotated Bibliography	back to identity, borders, or future Education: the State's tool to build a Secular Society The State teaches Fundamental Rights Maharashtra's standard history textbooks emphasize Britain's contribution to India's contemporary idea of justice, equality, liberty, and fraternity. The introduction of the British judicial system is applauded for introducing the "modern principles of equality before law and supremacy of law" ( History Standard 10, 45). The textbooks applaud the British for introducing "in India the modern concepts of justice, names that all men are equal before law and that justice should be given only according to the law. This ended discrimination that prevailed in India in the administration of justice based on varna and caste" (History Standard 8, p 34). The textbook never describes any system of rule previous to colonial conquest, rather justice is presented as a purely British concept with no legitimate indigenous counterpart. India's absence in the textbooks' discussion of modern principles of justice follows the general Orientalist framework of these collective books. The 9 th Standard History book entitled "The Growth of Human Civilization" includes ancient Indian Civilizations, and then follows European developments for the remainder of the text. After Buddha, non-Western philosophers vanish from the list of important philosophers who created the modern worldviews of justice and responsibility to participate in nationhood. Students learn that "the idea of democracy is considered to be the gift of the Greek civilizations" (History Standard 9, 27). as well as her contribution to "the treasure of philosophy" (History Standard 9, 30). Greek philosophy then influenced the European Renaissance that harboured the scientific rationality that defines our era. India only reappears into this philosophical discourse after European influence under Colonialism. Was India completely stagnant during this period of over a millennium? Or was Indian thought contradictory to the values modern nation-states rely on? Common themes emerge in the historical accounts of European philosophical, administrative, and social development in Maharashtrian textbooks at the different standards. European ideas of a strong nation-state, democracy, secularism, and rationalism dominate the textbook. As an educated Middle class grew in Europe "people were inspired to read the sacred books for themselves. The newly emerged middle class was responsible for giving an impetus to renaissance" ( Standard 9, 55). Europe gained economic capital, as well as human capital from its conquests to the East. After Constantinople fell, an intellectual breeding ground, the intellectuals moved to Europe, bringing their ideas and creativity along. The mixture of these intellectuals and the emerging middle class of merchants trading with the East bred "a new spirit of enquiry.Rationalism replaced blind acceptance of what was given in the books" (Standard 9, 55). Rationality and reason dominate this and the following periods in European history in the text, and as pieces passed down to the Indian people under Colonial rule. Does the picture painted by the history books of a backward India released from bondage and blind acceptance by British reason display and accurate portrayal of Indian history? Indian philosophers and social activists since Buddha finally re-emerge in the history textbooks during the 'Indian Renaissance.' Inspired by 'Western' social and technological development, India's Renaissance in the latter 19 th century marked the first step towards modernity according to the textbook. Named the 'Pioneer of the Indian Renaissance', Raja Ram Mohun Roy displays the characteristics of Europe's effect on current philosophy as a "staunch advocate of liberty, and equality. He strongly opposed the evil social customs like casteism" ( Standard 8, 58). This description of RM Roy's 'Western'-oriented philosophy defines all philosophers the textbook finds of merit during British rule. All of the philosophers and social reformers in the history books reject "foolish beliefs", "useless ritualistic practices", which they replace with the pursuit of knowledge and 'Western' rationality (Standard 5, 24). Rationality and knowledge have indeed played a vital role in the ideal India that strives for justice. Yet the picture of India's backwardness versus European equality seems like only a part of the picture. Rather than an exchange of ideas, the textbook treats Indian thought as a direct descendent of Europe. These lessons embellish the Orientalist claims that India was rich in culture but lacked competence in administration and intellect. back to top Back 1 2 3 4 5 6 7 8 9 10 11 Next
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Education: the State's tool to build a Secular Society

The State teaches Fundamental Rights

Maharashtra's standard history textbooks emphasize Britain's contribution to India's contemporary idea of justice, equality, liberty, and fraternity. The introduction of the British judicial system is applauded for introducing the "modern principles of equality before law and supremacy of law" ( History Standard 10, 45). The textbooks applaud the British for introducing "in India the modern concepts of justice, names that all men are equal before law and that justice should be given only according to the law. This ended discrimination that prevailed in India in the administration of justice based on varna and caste" (History Standard 8, p 34). The textbook never describes any system of rule previous to colonial conquest, rather justice is presented as a purely British concept with no legitimate indigenous counterpart.

India's absence in the textbooks' discussion of modern principles of justice follows the general Orientalist framework of these collective books. The 9 th Standard History book entitled "The Growth of Human Civilization" includes ancient Indian Civilizations, and then follows European developments for the remainder of the text. After Buddha, non-Western philosophers vanish from the list of important philosophers who created the modern worldviews of justice and responsibility to participate in nationhood. Students learn that "the idea of democracy is considered to be the gift of the Greek civilizations" (History Standard 9, 27). as well as her contribution to "the treasure of philosophy" (History Standard 9, 30). Greek philosophy then influenced the European Renaissance that harboured the scientific rationality that defines our era. India only reappears into this philosophical discourse after European influence under Colonialism. Was India completely stagnant during this period of over a millennium? Or was Indian thought contradictory to the values modern nation-states rely on?

Common themes emerge in the historical accounts of European philosophical, administrative, and social development in Maharashtrian textbooks at the different standards. European ideas of a strong nation-state, democracy, secularism, and rationalism dominate the textbook. As an educated Middle class grew in Europe "people were inspired to read the sacred books for themselves. The newly emerged middle class was responsible for giving an impetus to renaissance" ( Standard 9, 55). Europe gained economic capital, as well as human capital from its conquests to the East. After Constantinople fell, an intellectual breeding ground, the intellectuals moved to Europe, bringing their ideas and creativity along. The mixture of these intellectuals and the emerging middle class of merchants trading with the East bred "a new spirit of enquiry.Rationalism replaced blind acceptance of what was given in the books" (Standard 9, 55). Rationality and reason dominate this and the following periods in European history in the text, and as pieces passed down to the Indian people under Colonial rule. Does the picture painted by the history books of a backward India released from bondage and blind acceptance by British reason display and accurate portrayal of Indian history?

Indian philosophers and social activists since Buddha finally re-emerge in the history textbooks during the 'Indian Renaissance.' Inspired by 'Western' social and technological development, India's Renaissance in the latter 19 th century marked the first step towards modernity according to the textbook. Named the 'Pioneer of the Indian Renaissance', Raja Ram Mohun Roy displays the characteristics of Europe's effect on current philosophy as a "staunch advocate of liberty, and equality. He strongly opposed the evil social customs like casteism" ( Standard 8, 58). This description of RM Roy's 'Western'-oriented philosophy defines all philosophers the textbook finds of merit during British rule. All of the philosophers and social reformers in the history books reject "foolish beliefs", "useless ritualistic practices", which they replace with the pursuit of knowledge and 'Western' rationality (Standard 5, 24).

Rationality and knowledge have indeed played a vital role in the ideal India that strives for justice. Yet the picture of India's backwardness versus European equality seems like only a part of the picture. Rather than an exchange of ideas, the textbook treats Indian thought as a direct descendent of Europe. These lessons embellish the Orientalist claims that India was rich in culture but lacked competence in administration and intellect.

Back 1 2 3 4 5 6 7 8 9 10 11 Next

home CIS website