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Home Identity Construction Political Economy Orientalism Language Borders Religion Annotated Bibliography	Can colonial education’s legacy inspire equality and fraternity?: During a conversation I had with Suneeta’s husband about equality and culture at their home, Suneeta chimed in that British colonizers introduced modern thought that inspired a vision of equality in India. She attributed India’s quest for equality with European enlightenment. As well as building a sense of equality among Indians, an independent India turned to modern scientific approaches to develop in the international market. Maharashtra’s history curriculum reflects Suneeta’s belief that British ideas sparked India’s revolutionary appeal for equality among Indians and with Britain as an independent nation. This lesson assumes that Indian equality depends on British authorities with their insights into civilization. Contemporary education recognizes a truth in past Orientalist vision that India needed colonial rule to combat the inequality inherent in Indian culture. The ‘Human Civilization’ text returns to India in the late 17th century during the ‘Indian Renaissance’ when Indian leaders internalized France’s revolutionary philosophies and Western concentration in science. An 8th Standard History of India (Modern Period) textbook recounts the beginning of an Indian Renaissance based in the premise that “acquaintance with the Western world brought to them [Indian thinkers] a realization that the modern ideas and knowledge of science and technology was the key to progress of the western world” (Standard 8 1997, 57). During the Indian Renaissance, Western ideals began inciting educated Indian leaders to fight for social equality and national unity. The 8th Standard history textbook explains “such social inequality [that depressed caste members faced] arrested the progress of society and weakened the feeling of unity among people” (Standard 8 1997, 60). Young and old educated Indians attribute the West for introducing modern ideals of justice and equality. Indian students learn a secular and modern approach to Indian tradition. The 12th standard girls explained the difference between India and Pakistan in religiosity of political and social structures. Pakistani women wear the burka, compared to Indian women dressed in business suits on some TV shows. The 5th Standard History and Civics textbook introduced the notion of Secular Indian thought in a chapter entitled Great Awakening. The chapter introduces leaders in the Indian Renaissance who fought for women’s and depressed caste rights, like Lokahitawadi who “severely attacked unjust social customs and traditions and the useless ritualistic practices” or Swami Davjnand Saraswati who “greatly contributed to the removal of foolish beliefs and practices current among the Indians” (Standard Five 1993, 24). The text teaches secularism in India as a departure from unequal Indian tradition moving towards a nation of unity amongst Hindus. It uses European Enlightenment vocabulary to unite Indian people. Textbooks teach that British education inspired Indians to demand equality with Britain through Independence. A strong introduction in France’s revolutionary anthems of liberty, equality and brotherhood repeated throughout history lessons has become a part of India’s national story. The French Revolution’s statement “has inspired the nations held in servility and the societies in various chains. It has profoundly influenced the 19th Century reformers in India. The Indian constitution regards the principles underlying the French revolution as foundational” (Standard 9, 81). In British educational institutions children learned to trust the British as a ‘neutral observer’ that believed in revolutionary philosophies of equality. Their distance from India’s corrupt hierarchies gave British officials authority over Indians. This new class of Indians bred a sense of independence to the emerging united Indian nation. Though they functioned under British command, these English educated Indians have become an icon of Indian sovereignty. The history of Independence presented in textbooks tells a story premised on the notion that independence movements came from English-educated Indian elites. Scholars in the Subaltern Studies Collective question this assumption as a “prejudice that the making of the Indian nation and the development of a consciousness—nationalism—which informed this process—were exclusively or predominantly elite achievements…credited to British rulers…to Indian elites” (Spivak, SSC Preface 36). fragments map previous next
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Can colonial education’s legacy inspire equality and fraternity?:

During a conversation I had with Suneeta’s husband about equality and culture at their home, Suneeta chimed in that British colonizers introduced modern thought that inspired a vision of equality in India. She attributed India’s quest for equality with European enlightenment. As well as building a sense of equality among Indians, an independent India turned to modern scientific approaches to develop in the international market. Maharashtra’s history curriculum reflects Suneeta’s belief that British ideas sparked India’s revolutionary appeal for equality among Indians and with Britain as an independent nation. This lesson assumes that Indian equality depends on British authorities with their insights into civilization. Contemporary education recognizes a truth in past Orientalist vision that India needed colonial rule to combat the inequality inherent in Indian culture.

The ‘Human Civilization’ text returns to India in the late 17th century during the ‘Indian Renaissance’ when Indian leaders internalized France’s revolutionary philosophies and Western concentration in science. An 8th Standard History of India (Modern Period) textbook recounts the beginning of an Indian Renaissance based in the premise that “acquaintance with the Western world brought to them [Indian thinkers] a realization that the modern ideas and knowledge of science and technology was the key to progress of the western world” (Standard 8 1997, 57).

During the Indian Renaissance, Western ideals began inciting educated Indian leaders to fight for social equality and national unity. The 8th Standard history textbook explains “such social inequality [that depressed caste members faced] arrested the progress of society and weakened the feeling of unity among people” (Standard 8 1997, 60). Young and old educated Indians attribute the West for introducing modern ideals of justice and equality.

Indian students learn a secular and modern approach to Indian tradition. The 12th standard girls explained the difference between India and Pakistan in religiosity of political and social structures. Pakistani women wear the burka, compared to Indian women dressed in business suits on some TV shows. The 5th Standard History and Civics textbook introduced the notion of Secular Indian thought in a chapter entitled Great Awakening. The chapter introduces leaders in the Indian Renaissance who fought for women’s and depressed caste rights, like Lokahitawadi who “severely attacked unjust social customs and traditions and the useless ritualistic practices” or Swami Davjnand Saraswati who “greatly contributed to the removal of foolish beliefs and practices current among the Indians” (Standard Five 1993, 24). The text teaches secularism in India as a departure from unequal Indian tradition moving towards a nation of unity amongst Hindus. It uses European Enlightenment vocabulary to unite Indian people.

Textbooks teach that British education inspired Indians to demand equality with Britain through Independence. A strong introduction in France’s revolutionary anthems of liberty, equality and brotherhood repeated throughout history lessons has become a part of India’s national story. The French Revolution’s statement “has inspired the nations held in servility and the societies in various chains. It has profoundly influenced the 19th Century reformers in India. The Indian constitution regards the principles underlying the French revolution as foundational” (Standard 9, 81).

In British educational institutions children learned to trust the British as a ‘neutral observer’ that believed in revolutionary philosophies of equality. Their distance from India’s corrupt hierarchies gave British officials authority over Indians. This new class of Indians bred a sense of independence to the emerging united Indian nation. Though they functioned under British command, these English educated Indians have become an icon of Indian sovereignty.

The history of Independence presented in textbooks tells a story premised on the notion that independence movements came from English-educated Indian elites. Scholars in the Subaltern Studies Collective question this assumption as a “prejudice that the making of the Indian nation and the development of a consciousness—nationalism—which informed this process—were exclusively or predominantly elite achievements…credited to British rulers…to Indian elites” (Spivak, SSC Preface 36).

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