Talk:Education in India

Removed quotes

I removed these quotes as I found them non-notable:

• [Is the system in England different from that introduced in India?] Yes, [in India] they want only clerks and the education is intended for nothing else.
  • Sri Aurobindo, August 7, 1926, quoted from Sri Aurobindo, ., Nahar, S., Aurobindo, ., & Institut de recherches évolutives (Paris). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de Recherches Evolutives. 3rd Edition (2000). [1]

• There is a sense of widespread neglect and decay in the field of indigenous education within a few decades after the onset of British rule. (...) The conclusion that the decay noticed in the early 19th century and more so in subsequent decades originated with European supremacy in India, therefore, seems inescapable. The 1769-70 famine in Bengal (when, according to British record, one-third of the population actually perished), may be taken as a mere forerunner of what was to come. (...) During the latter part of the 19th century, impressions of decay, decline and deprivation began to agitate the mind of the Indian people. Such impressions no doubt resulted from concrete personal, parental and social experience of what had gone before. They were, perhaps, somewhat exaggerated at times. By 1900, it had become general Indian belief that the country had been decimated by British rule in all possible ways; that not only had it become impoverished, but it had been degraded to the furthest possible extent; that the people of India had been cheated of most of what they had; that their customs and manners were ridiculed, and that the infrastructure of their society mostly eroded. One of the statements which thus came up was that the ignorance and illiteracy in India was caused by British rule; and, conversely, that at the beginning of British political dominance, India had had extensive education, learning and literacy. By 1930, much had been written on this point in the same manner as had been written on the deliberate destruction of Indian crafts and industry, and the impoverishment of the Indian countryside.
  • Dharampal: The Beautiful Tree, Indigenous Indian Education in the Eighteenth Century. (1983)

• Every Hindu village had its schoolmaster, supported out of the public funds; in Bengal alone, before the coming of the British, there were some eighty thousand native schools one to every four hundred population. 8 The percentage of literacy under Ashoka was apparently higher than in India today. Children went to the village school from September to February, entering at the age of five and leaving at the age of eight. Instruction was chiefly of a religious character, no matter what the subject; rote memorizing was the usual method, and the Vedas were the inevitable text. The three R's were included, but were not the main business of education; character was rated above intellect, and discipline was the essence of schooling. We do not hear of flogging, or of other severe measures; but we find that stress was laid above all upon the formation of wholesome and proper habits of life. At the age of eight the pupil passed to the more formal care of a Guru, or personal teacher and guide, with whom the student was to live, preferably till he was twenty. Services, sometimes menial, were required of him, and he was pledged to continence, modesty, cleanliness, and a meatless diet. Instruction was now given him in the "Five Sbastras" or sciences: grammar, arts and crafts, medicine, logic, and philosophy. Finally he was sent out into the world with the wise admonition that education came only one-fourth from the teacher, one-fourth from private study, one-fourth from one's fel- lows, and one-fourth from life. From his Guru the student might pass, about the age of sixteen, to one of the great universities that were the glory of ancient and medieval India: Benares, Taxila, Vidarbha, Ajanta, Ujjain, or Nalanda.
  • Will Durant, Our Oriental Heritage

• No people probably appreciate more justly the importance of instruction than the Hindus.
  • Brigadier-General Alexander Walker, c. 1795, quoted in “The 'Beautiful Tree' that the British destroyed”, Organiser, 28.10.1984 by Ram Swarup

• Dharampal, the noted Gandhian, used British data during the colonial period to show that in the ninetheenth century, the shudras comprised a larger student body than any other community did. ... Besides the large number of schools at that time, there were also approximately a hundred institutions of higher learning in each district of Bengal and Bihar. Unfortunately, these numbers rapidly dwindled all across India during the nineteenth century under British rule. The British also noted that Sanskrit books were being widely used to teach grammar, lexicology, mathematics, medical science, logic, law and philosophy. ....Furthermore, in the early British period in India, British officials noted that education for the masses was more advanced and widespread in India than it was in England. ....According to Dharampal, the British later replaced this Sanskrit-based system with their own English-based one, the goal being to produce low-level clerks for the British administration.
  • Rajiv Malhotra, The Battle for Sanskrit

• The report praised the traditional pathashala system for its 'remarkably close contact between the teacher and the pupil' in which there was a transmission from human to human whereas in the modern system it is a mass production method of teaching. In the traditional system, education was personalized and 'there was no rigidity regarding time-table and curriculum'.
  • Rajiv Malhotra, The Battle for Sanskrit

• Macaulay's policy was implemented and became a resounding success. The pre-Macaulayan vernacular system of education was destroyed, even though British surveys had found it more effective and more democratic than the then-existing education system in Britain. The rivalling educationist party, the so-called Orientalists, had proposed a Sanskrit-based system of education, in which Indian graduates would not have been as estranged from their mother civilization as they became through English education, and in which they could have selectively adopted the useful elements of Western modernity, more or less the way Japan modernized itself.
  • Koenraad Elst 2001, Decolonizing the Hindu Mind, p. 26

• Especially the CPM government in West Bengal has been ruthlessly using the constitutional discrimination against Hindu schools for justifying take-overs. But have these organizations appealed to Hindu society to come to their rescue? Have they launched, or asked politicians to launch, a campaign to end this discrimination ? Apparently they have absolutely no confidence in the willingness of Hindu politicians to take up even an impeccably justified Hindu cause.
  So, I think Hindu politicians should make this their number one issue. Article 30 is far more unjust and harmful than Article 370 which gives a special status to Kashmir. You can better lose that piece of territory than to lose your next generations. It is also a good exercise in separating the genuine secularists from the Hindu-baiters. The demand for equality between all religions in education merely seeks the abrogation of an injustice against the Hindus, so it cannot be construed as directed against the minorities. It wants to stop a blatant case of discrimination on the basis of religion, so everyone who comes out in support of the present form of Article 30, will stand exposed as a supporter of communal discrimination. It is truly a watershed issue.
  • Koenraad Elst, Ayodhya and After: Issues Before Hindu Society (1991)

• India's education had two aims, both organically linked. One was to strengthen our body and mind, our nerves and vitality.... There was yet another aim of Hindu learning to which we would make a barest reference here. The ancient seers would like to go to the principles of a thing, its source and foundation. They would not be satisfied with half-way houses. For example, in their system of education, their aim was not to seek or provide bits of information on random subjects, but to form and mould the mind itself which receives, processes and analyses all information. Similarly, in their search for knowledge, their aim was not just external half-knowledge about a stray subject. On the other hand, they sought knowledge of a deeper kind, and they sought that source-knowledge which is the fountain-head of all knowledge and all sciences. They thought and meditated and found that "mind is the uniting-point of all intentions"; and similarly, they found that the "heart is the uniting-point of all sciences and knowledge". So if mind is the source of all intentions and resolutions, then we could conquer the latter by conquering the former. Similarly, if heart is the source of all sciences and knowledge, we could master all sciences by entering into the heart. Many of the sciences came to India through this process, through this churning of the heart-ocean.
  • Ram Swarup (2000). On Hinduism: Reviews and reflections. Ch. 6.

• In these modern days there is a greater impetus towards higher education on the European lines, and the trend of opinion is strong towards women getting this higher education. Of course, there are some people in India who do not want it, but those who do want it carried the day. It is a strange fact that Oxford and Cambridge are closed to women today, so are Harvard and Yale; but Calcutta University opened its doors to women more than twenty years ago.
  • Swami Vivekananda, Women of India [2]

Surplus

• Especially the CPM government in West Bengal has been ruthlessly using the constitutional discrimination against Hindu schools for justifying take-overs. But have these organizations appealed to Hindu society to come to their rescue? Have they launched, or asked politicians to launch, a campaign to end this discrimination ? Apparently they have absolutely no confidence in the willingness of Hindu politicians to take up even an impeccably justified Hindu cause.
  So, I think Hindu politicians should make this their number one issue. Article 30 is far more unjust and harmful than Article 370 which gives a special status to Kashmir. You can better lose that piece of territory than to lose your next generations. It is also a good exercise in separating the genuine secularists from the Hindu-baiters. The demand for equality between all religions in education merely seeks the abrogation of an injustice against the Hindus, so it cannot be construed as directed against the minorities. It wants to stop a blatant case of discrimination on the basis of religion, so everyone who comes out in support of the present form of Article 30, will stand exposed as a supporter of communal discrimination. It is truly a watershed issue. .... A religious community is only a lawful category in strictly religious matters. In these, there is already discrimination against the Hindus. The state governments can (and do, as recently in Kerala) take over the management of Hindu temples, not of minority places of worship. They can (and do, as in West Bengal) take over school started by Hindu organizations. Apart from the secular aspects of education, there is religious discrimination against the Hindus in that the imparting of Hindus tradition is hampered, as well as the creation of a Hindu atmosphere in a school (e.g. through the selective recruitment of teachers, to which the minority schools are fully entitled). Both in the letter and spirit of the Constitution and in actual practice, Hindus as a religious community are discriminated against in matters of temples management and education. These discriminations are at least partly encroachments on the exercise n the exercise of the Hindus' constitutionally guaranteed religious freedom. Just imagine what rhetoric and agitation would be lunched if such discriminations had applied to the minorities.
  • Koenraad Elst, Ayodhya and After: Issues Before Hindu Society (1991)