6.1.1. The tradition of Orientalism

In 1783, a person named William Jones arrived in Calcutta. He had an appointment as a junior judge at the Supreme Court that the Company had set up. In addition to being an expert in law, Jones was a linguist. He had studied Greek and Latin at Oxford, knew French and English, had picked up Arabic from a friend, and had also learnt Persian.

William Jones was a significant figure because he brought a keen interest in the culture and languages of India when he arrived in Calcutta in 1783. As a linguist and a jurist, he had a diverse educational background that included studies in multiple languages such as Greek, Latin, Arabic, and Persian. His role as a junior judge in the British East India Company was significant as it placed him at the crossroads of law and culture.

Think of William Jones like a modern-day cultural ambassador who speaks many languages and is deeply interested in learning about different cultures. Just as someone might travel abroad today to learn about local customs and traditions, Jones immersed himself in Indian languages and texts, setting the stage for the British understanding of Indian culture.

At Calcutta, he began spending many hours a day with pandits who taught him the subtleties of Sanskrit language, grammar and poetry. Soon he was studying ancient Indian texts on law, philosophy, religion, politics, morality, arithmetic, medicine and the other sciences.

William Jones dedicated a significant amount of time learning from Indian scholars, specifically pandits, who are learned individuals in Hindu culture specializing in sacred texts. His study focused on Sanskrit, a classical language, and included a broad array of subjects such as law, philosophy, and various sciences. This engagement reflects a profound respect and curiosity for Indian culture that was somewhat uncommon for British officials at the time.

Imagine someone learning about a new culture by living with local experts, akin to a student taking a sabbatical to learn from sages in a foreign land. Jones did something similar, benefiting from the direct knowledge transfer from those who were deeply rooted in ancient Indian traditions.

Jones discovered that his interests were shared by many British officials living in Calcutta at the time. Englishmen like Henry Thomas Colebrooke and Nathaniel Halhed were also busy discovering the ancient Indian heritage, mastering Indian languages and translating Sanskrit and Persian works into English. Together with them, Jones set up the Asiatic Society of Bengal, and started a journal called Asiatick Researches.

In recognizing their common interests in Asian cultures, William Jones and his contemporaries formed the Asiatic Society of Bengal. This society aimed to promote the study of Asian languages and cultures, encouraging translations of important literary and scholarly works. The establishment of the journal, Asiatick Researches, played a crucial role in disseminating knowledge about Indian heritage to a wider audience, thereby influencing both British and Indian perspectives on culture.

Picture a group of university professors forming an academic society to share ideas and publish research on a particular topic. Just like this, Jones and his peers focused on uncovering and sharing ancient knowledge, which helped foster European interest in Indian culture.

Jones and Colebrooke came to represent a particular attitude towards India. They shared a deep respect for ancient cultures, both of India and the West. Indian civilisation, they felt, had attained its glory in the ancient past, but had subsequently declined.

Jones and Colebrooke viewed ancient Indian civilization as something exceptional that had declined over time. This perspective emerged from their studies of classical texts, leading them to believe that understanding these texts was key to reviving India’s cultural heritage. This attitude presents a somewhat paternalistic view, where the British considered themselves as custodians of Indian culture, tasked with reviving its past glories.

Think about how history enthusiasts feel a sense of duty to preserve and share ancient artifacts and knowledge. Jones and Colebrooke’s view mirrored this sentiment but was complex due to the colonial context; they aimed to ‘revive’ India’s past from a position of authority.

Influenced by such ideas, many Company officials argued that the British ought to promote Indian rather than Western learning. They felt that institutions should be set up to encourage the study of ancient Indian texts and teach Sanskrit and Persian literature and poetry.

Many British officials began advocating for a system of education that prioritized Indian culture rather than strictly Western teachings. The rationale was that by promoting knowledge of local languages and literature, the British could gain respect from the Indian people. This was an acknowledgment that understanding and engaging with the local culture could be beneficial for governance.

Imagine if a foreign company set up offices in a new country and decided to train its employees in local languages and customs instead of imposing its own practices. This was the approach some British officials recommended, hoping to bridge cultural gaps.

Not all officials shared these views. Many were very strong in their criticism of the Orientalists. From the early nineteenth century, many British officials began to criticise the Orientalist vision of learning. They said that knowledge of the East was full of errors and unscientific thought.

As the Orientalist movement gained traction, it faced criticism from various British officials who argued that it was based on misconceptions and unscientific beliefs. These critics contended that Eastern literature was not rigorous and should not be prioritized over Western education, which they deemed more practical and advanced.

Imagine a debate between two groups in a school, where one group advocated for classical literature while another insisted only modern science is relevant. This represents the contention between Orientalists and their critics, emphasizing differing educational priorities.

One of the most outspoken and influential of such critics of the time was Thomas Babington Macaulay. He saw India as an uncivilised country that needed to be civilised. No branch of Eastern knowledge, according to him, could be compared to what England had produced.

Thomas Babington Macaulay’s views epitomized the shift towards promoting English education in India. He argued that Indian knowledge systems were inferior and advocated for a curriculum that focused on English literature, science, and technology. His influence was significant in the introduction of English as the medium of instruction in Indian educational institutions.

Think of a teacher who believes only modern training is valuable and disregards traditional knowledge. Macaulay adopted this belief, pushing for India to embrace Western ideals exclusively.

Following Macaulay’s minute, the English Education Act of 1835 was introduced. The decision was to make English the medium of instruction for higher education, and to stop the promotion of Oriental institutions like the Calcutta Madrasa and Benaras Sanskrit College.

The English Education Act of 1835 marked a pivotal moment in Indian education, formally prioritizing English as the medium for advanced studies. This decision led to the neglect and de-emphasis of institutions that focused on Oriental or indigenous knowledge systems, showcasing a major pivot in policy to align closer with Western educational paradigms.

Imagine a country deciding to replace its traditional schools with ones that only teach in a foreign language; the cultural implications can be vast. This act was about standardizing education along Western lines and sidelining local educational traditions.

In 1854, the Court of Directors of the East India Company in London sent an educational despatch to the Governor-General in India. This Despatch outlined the educational policy that was to be followed in India, emphasising the practical benefits of a system of European learning.

Wood's Despatch in 1854 reinforced the preference for European-style education, arguing that it would bring practical benefits, such as improvements in trade and commerce. It articulated how European knowledge could transform Indian society and support the goals of the British Empire.

Think of a school committee that decides to adopt a new curriculum focused only on math and science, believing these subjects will improve student performance. Wood's Despatch called for a similar focus, representing a strategic educational reform to suit colonial interests.

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