Summary
Chapter-6
British Perspectives on Education in India
The British viewed education as a means to civilize and control the native population in India. They believed in introducing Western ideas and values, while also promoting the study of Indian languages and texts. This approach aimed to shape the minds of Indians according to British ideals. However, Indian reactions varied, leading to the development of diverse perspectives on education and its role in Indian society.
During the British colonial era in India, there were differing viewpoints on how education and cultural transformation should be approached. One influential perspective came from the Orientalists, exemplified by figures like William Jones and Henry Thomas Colebrooke. They believed in the significance of studying ancient Indian texts in Sanskrit and Persian to understand India’s rich cultural heritage.
According to the Orientalists, ancient Indian civilization held valuable insights into various aspects of life, including philosophy, law, and governance. They argued that by promoting the study of classical Indian languages and literature, the British could gain a deeper understanding of Indian society and earn the respect of the local population.
To advance their objectives, the Orientalists founded institutions like the Asiatic Society of Bengal and supported the establishment of educational centers focused on teaching Sanskrit and Persian. These efforts aimed to cultivate a greater appreciation for Indian culture among British administrators and educated Indians alike.
However, not all British officials agreed with the Orientalist approach. Some advocated for a more Western-oriented education system, emphasizing the teaching of English and modern subjects like science and mathematics. They viewed traditional Indian learning as outdated and believed that modern education was essential for India’s progress.
This debate over educational strategies reflected broader tensions within British colonial governance and differing visions for India’s future. While the Orientalists sought to preserve and promote traditional Indian culture, their critics pushed for a more Westernized approach to education. These conflicting perspectives shaped educational policies throughout the colonial period, underscoring the complexities of British rule in India and its impact on Indian society and culture.
Criticism of Eastern Knowledge
In the early nineteenth century, British officials began to criticize the Orientalist approach to learning, arguing that it was filled with errors and lacked scientific rigor. Figures like James Mill and Thomas Babington Macaulay asserted that the focus should be on practical knowledge rather than traditional Eastern literature. Macaulay, in particular, advocated for the widespread teaching of English as a means of civilizing and modernizing Indian society. His influence led to the introduction of the English Education Act of 1835, which made English the medium of instruction for higher education and marginalized Oriental institutions like the Calcutta Madrasa and Benaras Sanskrit College.
Commerce Education Development
Wood’s Despatch of 1854 emphasized European learning for India’s economic and moral progress, leading to centralized education control and the establishment of universities in Calcutta, Madras, and Bombay. It aimed to cultivate a demand for British goods and create trustworthy civil servants through moral and practical education reforms.
The Demand For Moral Education
Christian missionaries in 19th-century India advocated for moral education through Christian teachings, establishing schools despite initial opposition from the East India Company. Post-1857, British government support waned due to concerns over local sensitivities.
What transpired with local schools during British rule?
Before British influence, education in India was decentralized and informal, primarily conducted through pathshalas. William Adam’s 1830s report on Bengal and Bihar revealed over 100,000 pathshalas, each with about 20 students, teaching over 2 million children. These were community-funded institutions characterized by flexibility, oral teaching methods, and classes held in various locations. The system was responsive to local needs, with classes suspended during harvest seasons to accommodate rural children’s work schedules.
Initially, the British East India Company was primarily concerned with higher education, allowing pathshalas to operate autonomously. However, after 1854, the Company sought to standardize vernacular education to promote order and efficiency. They introduced government oversight, appointing pandits to oversee multiple schools, and implemented rules, inspections, and curriculum guidelines. Teaching methods shifted towards textbooks and exams, with students required to pay fees and attend regular classes.
This is a painting by a Dutch painter, Francois Solvyn, who came to India in the late eighteenth century. He tried to depict the everyday life of people in his paintings.
Pathshalas that complied with the new regulations received government support, while those that resisted lost funding, leading to a decline in their independence. Additionally, the new system demanded regular attendance, making it difficult for children from poor peasant families to continue their education due to their agricultural responsibilities during harvest seasons. As a result, inability to attend school was increasingly viewed as a sign of indiscipline rather than a lack of desire to learn, further exacerbating disparities in access to education.
The Push for National Education
During the colonial period, the discourse on education in India expanded beyond British officials to include Indian intellectuals and reformers. While some Indians saw Western education as a means to modernize and uplift society, others, like Mahatma Gandhi and Rabindranath Tagore, offered dissenting views.
Mahatma Gandhi criticized colonial education for fostering a sense of inferiority among Indians, promoting admiration for Western civilization, and undermining pride in Indian culture. He believed that English education enslaved Indians, alienating them from their own heritage and perpetuating British rule. Gandhi advocated for education in Indian languages as a way to reclaim dignity and self-respect.
Furthermore, Gandhi argued that Western education, with its emphasis on literacy and book knowledge, neglected practical skills and experiential learning. He emphasized the importance of manual work and vocational training, asserting that true education should develop both the mind and the hands.
Similarly, Rabindranath Tagore expressed concerns about the impact of Western education on Indian society and culture. He emphasized the need for an education system that nurtured creativity, critical thinking, and cultural rootedness.
As nationalist sentiments grew, there was a call for a national education system that reflected Indian values and aspirations, rather than perpetuating colonial ideologies. This discourse laid the groundwork for educational reforms in independent India, with a focus on indigenous languages, vocational training, and holistic development.
Tagore’s Santiniketan Vision
Notice the surroundings – the trees and the open spaces.
Established by Rabindranath Tagore in 1901, Santiniketan represented a departure from traditional schooling. Tagore, disillusioned by the oppressive nature of conventional education, sought to create a nurturing environment where students could freely explore their interests and creativity. He envisioned Santiniketan as a harmonious sanctuary, integrating academic pursuits with artistic expression and a close connection to nature. This innovative approach not only challenged prevailing educational norms but also sparked debates about the future of national education in India.
Linguist: Master of Many Languages (A linguist is someone well-versed in and studies multiple languages)