<b>2. Christian 'education' means: destroying indigenous pagan schools and introducing illiteracy (like christianism did in Ancient Greece and Rome! See http://freetruth.50webs.org/A2b.htm )</b>
<i>Will Durant, The Case for India (1930), Chapter 1:</i>
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->When the British came there was, throughout India, a system of communal schools, managed by the village communities. The agents of the East India Company destroyed these village communities, and took no steps to replace the schools; even to-day, after a century of effort to restore them, they stand at only 66% of their number a hundred years ago.109
Hence the 93% illiteracy of India. In several provinces literacy was more widespread before the British took possession than it is now after a century and a half of British control;118 in several of the states ruled by native princes it is higher than in British India. "The responsibility of the British for India's illiteracy seems to be beyond question."119
The Government spends every year on education eight cents a head 113 it spends on the army eighty-three cents a head.114 In 1911 a Hindu representative, Gokhale, introduced a bill for universal compulsory primary education in India; it was defeated by the British and Government-appointed members. In 1916 Patel introduced a similar bill, which was defeated by the British and Government-appointed members; 115 the Government could not afford to give the people schools. Instead, it spent most of its eight cents for education on secondary schools and universities, where the language used was English, the history, literature, customs and morals taught were English, and young Hindus, after striving amid poverty to prepare themselves for college, found that they had merely let themselves in for a ruthless process that aimed to de-nationalize and de-Indianize them, and turn them into imitative Englishmen. The first charge on a modern state, after the maintenance of public health, is the establishment of education, universal, compulsory and free. But the total expenditure for education in India is less than one-half the educational expenditure in New York State.116 In the quarter of a century between 1882 and 1907, while public schools were growing all over the world, the appropriation for education in British India increased by $2,000,000; in the same period appropriations for the fratricide army increased by $43,000,000.117 It pays to be free.<!--QuoteEnd--><!--QuoteEEnd-->
<i><b>2.1 The number of schools that the christian british destroyed</b></i>
More on christianism's destruction of Hindu schools and education system -
http://www.dnaindia.com/dnaprint.asp?newsid=1152940
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->A renowned Gandhian, Dharampal, visited British and Indian archives and reproduced reports based on surveys conducted by the British in Madras, Punjab and Bengal presidencies during 1800-1830.
According to a detailed survey undertaken during 1822-25 in the Madras Presidency (present day Tamil Nadu, a major part of present day Andhra Pradesh and some districts of Karnataka, Kerala and Orissa), 11,575 schools and 1,094 colleges were in existence in the Presidency and the number of students in them were 1,57,195 and 5,431, respectively.
More important in view of the current debates and assumption is the unexpected and important information provided with regard to the broad caste composition of the students (see table). We find that the position as early as the first part of nineteenth century was significantly in favour of the backward castes as far as secular education was concerned.
Hence, <b>the British-inspired propaganda that education was not available to the so-called backward castes prior to their efforts is not valid.</b> The âsecularâ education was always a major tool in social transformation prior to British rule.<!--QuoteEnd--><!--QuoteEEnd-->
So, prior to the British' intervention, Hindu Dharma ensured that India was very well educated, as Durant also showed. And Durant already covered that after the British came, their christianism sank much of Bharatam into the same kind of illiteracy that christianism sank the literate Greco-Roman empire into. See http://freetruth.50webs.org/A2b.htm, including:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The Roman municipalities supplied free elementary instruction for the children of all workers. Anywhere you went, in a suburb of Rome or a small Italian town, you would see the teacher, in the porch of a house perhaps, teaching the children how to write on wax-faced tablets. Practically every Roman worker could read and write by the year 380 A.D., when Christianity began to have real power. By 480 nearly every school in the Empire was destroyed. By 580, and until 1780 at least, from ninety to ninety-five percent of the people of Europe were illiterate and densely ignorant. That is the undisputed historical record of Christianity as regards education.
-- <i>The Story Of Religious Controversy</i>, by Joseph McCabe<!--QuoteEnd--><!--QuoteEEnd-->
<i><b>2.2 Casteist christianism: christian Britain systematically destroyed universal Hindu education</b></i>
<i>The Brahmin and the Hindu</i>
Author: Sandhya Jain, Publication: The Pioneer, Date: December 14, 2004
Copy at http://www.hvk.org/articles/1204/59.html
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Dharampal (The Beautiful Tree) has effectively debunked the myth that Dalits had no place in the indigenous system of education. Sir Thomas Munro, Governor of Madras, ordered a mammoth survey in June 1822, whereby the district collectors furnished the caste-wise division of students in four categories, viz., Brahmins, Vysyas (Vaishyas), Shoodras (Shudras) and other castes (broadly the modern scheduled castes). While the percentages of the different castes varied in each district, the results were revealing to the extent that they showed an impressive presence of the so-called lower castes in the school system.
Thus, in Vizagapatam, Brahmins and Vaishyas together accounted for 47% of the students, Shudras comprised 21% and the other castes (scheduled) were 20%; the remaining 12% were Muslims. In Tinnevelly, Brahmins were 21.8% of the total number of students, Shudras were 31.2% and other castes 38.4% (by no means a low figure). In South Arcot, Shudras and other castes together comprised more than 84% of the students!
In the realm of higher education as well, there were regional variations. Brahmins appear to have dominated in the Andhra and Tamil Nadu regions, but in the Malabar area, theology and law were Brahmin preserves, but astronomy and medicine were dominated by Shudras and other castes. Thus, of a total of 808 students in astronomy, only 78 were Brahmins, while 195 were Shudras and 510 belonged to the other castes (scheduled). In medicine, out of a total of 194 students, only 31 were Brahmins, 59 were Shudras and 100 belonged to the other castes. Even subjects like metaphysics and ethics that we generally associate with Brahmin supremacy, were dominated by the other castes (62) as opposed to merely 56 Brahmin students. It bears mentioning that this higher education was in the form of private tuition (or education at home), and to that extent also reflects the near equal economic power of the concerned groups.
As a concerned reader informed me, the 'Survey of Indigenous Education in the Province of Bombay (1820-1830)' showed that Brahmins were only 30% of the total students there. What is more, when William Adam surveyed Bengal and Bihar, he found that Brahmins and Kayasthas together comprised less than 40% of the total students, and that forty castes like Tanti, Teli, Napit, Sadgop, Tamli etc. were well represented in the student body. The Adam report mentions that in Burdwan district, while native schools had 674 students from the lowest thirty castes, the 13 missionary schools in the district together had only 86 students from those castes. Coming to teachers, Kayasthas triumphed with about 50% of the jobs and there were only six Chandal teachers; but Rajputs, Kshatriyas and Chattris (Khatris) together had only five teachers.
Even Dalit intellectuals have questioned what the British meant when they spoke of 'education' and 'learning'. Dr. D.R. Nagaraj, a leading Dalit leader of Karnataka, wrote that it was the British, particularly Lord Wellesley, who declared the Vedantic Hinduism of the Brahmins of Benares and Navadweep as "the standard Hinduism," because they realized that the vitality of the Hindu dharma of the lower castes was a threat to the empire. Fort William College, founded by Wellesley in 1800, played a major role in investing Vedantic learning with a prominence it probably hadn't had for centuries. In the process, the cultural heritage of the lower castes was successfully marginalized, and this remains an enduring legacy of colonialism.
Examining Dharampal's "Indian science and technology in the eighteenth century," Nagaraj observed that most of the native skills and technologies that perished as a result of British policies were those of the Dalit and artisan castes. This effectively debunks the fiction of Hindu-hating secularists that the so-called lower castes made no contribution to India's cultural heritage and needed deliverance from wily Brahmins.
Indeed, given the desperate manner in which the British vilified the Brahmin, it is worth examining what so annoyed them. As early as 1871-72, Sir John Campbell objected to Brahmins facilitating upward mobility: "the Brahmans are always ready to receive all who will submit to them. The process of manufacturing Rajputs from ambitious aborigines (tribals) goes on before our eyes."
Sir Alfred Lyall was unhappy that "more persons in India become every year Brahmanists than all the converts to all the other religions in India put together... these teachers address themselves to every one without distinction of caste or of creed; they preach to low-caste men and to the aboriginal tribes. in fact, they succeed largely in those ranks of the population which would lean towards Christianity and Mohammedanism if they were not drawn into Brahmanism." So much for the British public denunciation of the exclusion practiced by Brahmins!<!--QuoteEnd--><!--QuoteEEnd-->
<b><i>2.3 Christianism's destruction of Indian education under the British versus the continued universal education and overall prosperity under Hindu rule</i></b>
Jabez T. Sunderland, <i>The New Nationalist Movement in India</i> (1908), for The Atlantic:
http://www.theatlantic.com/issues/08oct/nationmo.htm
(also at http://www.theatlantic.com/doc/190810/na...st-india/5 where the author's name is curiously misspelled as 'Sutherland')
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->A further answer to the assertion that India cannot govern herselfâand surely one that should be conclusiveâis the fact that, in parts, she is governing herself now, and governing herself well. It is notorious that <b>the very best government in India to-day is not that carried on by the British, but that of several of the native states, notably Baroda and Mysore.</b> In these states, particularly Baroda, the people are more free, more prosperous, more contented, and are making more progress, than in any other part of India. Note the superiority of both these states in the important matter of popular education. <b>Mysore is spending on education more than three times as much per capita as is British India, while Baroda has made her education free and compulsory.</b> Both of these states, but especially Baroda, which has thus placed herself in line with the leading nations of Europe and America by making provision for the education of all her children, may well be contrasted with British India, which provides education, even of the poorest kind, for only one boy in ten and one girl in one hundred and forty-four.<!--QuoteEnd--><!--QuoteEEnd-->
About Sunderland:
http://www.hinduwisdom.info/Glimpses_XXII.htm
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->American born, former President of the India Information Bureau of America and Editor of Young India (New York). Author of India, America and World Brotherhood, and Causes of Famine in India.<!--QuoteEnd--><!--QuoteEEnd-->
<i>Will Durant, The Case for India (1930), Chapter 1:</i>
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->When the British came there was, throughout India, a system of communal schools, managed by the village communities. The agents of the East India Company destroyed these village communities, and took no steps to replace the schools; even to-day, after a century of effort to restore them, they stand at only 66% of their number a hundred years ago.109
Hence the 93% illiteracy of India. In several provinces literacy was more widespread before the British took possession than it is now after a century and a half of British control;118 in several of the states ruled by native princes it is higher than in British India. "The responsibility of the British for India's illiteracy seems to be beyond question."119
The Government spends every year on education eight cents a head 113 it spends on the army eighty-three cents a head.114 In 1911 a Hindu representative, Gokhale, introduced a bill for universal compulsory primary education in India; it was defeated by the British and Government-appointed members. In 1916 Patel introduced a similar bill, which was defeated by the British and Government-appointed members; 115 the Government could not afford to give the people schools. Instead, it spent most of its eight cents for education on secondary schools and universities, where the language used was English, the history, literature, customs and morals taught were English, and young Hindus, after striving amid poverty to prepare themselves for college, found that they had merely let themselves in for a ruthless process that aimed to de-nationalize and de-Indianize them, and turn them into imitative Englishmen. The first charge on a modern state, after the maintenance of public health, is the establishment of education, universal, compulsory and free. But the total expenditure for education in India is less than one-half the educational expenditure in New York State.116 In the quarter of a century between 1882 and 1907, while public schools were growing all over the world, the appropriation for education in British India increased by $2,000,000; in the same period appropriations for the fratricide army increased by $43,000,000.117 It pays to be free.<!--QuoteEnd--><!--QuoteEEnd-->
<i><b>2.1 The number of schools that the christian british destroyed</b></i>
More on christianism's destruction of Hindu schools and education system -
http://www.dnaindia.com/dnaprint.asp?newsid=1152940
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->A renowned Gandhian, Dharampal, visited British and Indian archives and reproduced reports based on surveys conducted by the British in Madras, Punjab and Bengal presidencies during 1800-1830.
According to a detailed survey undertaken during 1822-25 in the Madras Presidency (present day Tamil Nadu, a major part of present day Andhra Pradesh and some districts of Karnataka, Kerala and Orissa), 11,575 schools and 1,094 colleges were in existence in the Presidency and the number of students in them were 1,57,195 and 5,431, respectively.
More important in view of the current debates and assumption is the unexpected and important information provided with regard to the broad caste composition of the students (see table). We find that the position as early as the first part of nineteenth century was significantly in favour of the backward castes as far as secular education was concerned.
Hence, <b>the British-inspired propaganda that education was not available to the so-called backward castes prior to their efforts is not valid.</b> The âsecularâ education was always a major tool in social transformation prior to British rule.<!--QuoteEnd--><!--QuoteEEnd-->
So, prior to the British' intervention, Hindu Dharma ensured that India was very well educated, as Durant also showed. And Durant already covered that after the British came, their christianism sank much of Bharatam into the same kind of illiteracy that christianism sank the literate Greco-Roman empire into. See http://freetruth.50webs.org/A2b.htm, including:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The Roman municipalities supplied free elementary instruction for the children of all workers. Anywhere you went, in a suburb of Rome or a small Italian town, you would see the teacher, in the porch of a house perhaps, teaching the children how to write on wax-faced tablets. Practically every Roman worker could read and write by the year 380 A.D., when Christianity began to have real power. By 480 nearly every school in the Empire was destroyed. By 580, and until 1780 at least, from ninety to ninety-five percent of the people of Europe were illiterate and densely ignorant. That is the undisputed historical record of Christianity as regards education.
-- <i>The Story Of Religious Controversy</i>, by Joseph McCabe<!--QuoteEnd--><!--QuoteEEnd-->
<i><b>2.2 Casteist christianism: christian Britain systematically destroyed universal Hindu education</b></i>
<i>The Brahmin and the Hindu</i>
Author: Sandhya Jain, Publication: The Pioneer, Date: December 14, 2004
Copy at http://www.hvk.org/articles/1204/59.html
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Dharampal (The Beautiful Tree) has effectively debunked the myth that Dalits had no place in the indigenous system of education. Sir Thomas Munro, Governor of Madras, ordered a mammoth survey in June 1822, whereby the district collectors furnished the caste-wise division of students in four categories, viz., Brahmins, Vysyas (Vaishyas), Shoodras (Shudras) and other castes (broadly the modern scheduled castes). While the percentages of the different castes varied in each district, the results were revealing to the extent that they showed an impressive presence of the so-called lower castes in the school system.
Thus, in Vizagapatam, Brahmins and Vaishyas together accounted for 47% of the students, Shudras comprised 21% and the other castes (scheduled) were 20%; the remaining 12% were Muslims. In Tinnevelly, Brahmins were 21.8% of the total number of students, Shudras were 31.2% and other castes 38.4% (by no means a low figure). In South Arcot, Shudras and other castes together comprised more than 84% of the students!
In the realm of higher education as well, there were regional variations. Brahmins appear to have dominated in the Andhra and Tamil Nadu regions, but in the Malabar area, theology and law were Brahmin preserves, but astronomy and medicine were dominated by Shudras and other castes. Thus, of a total of 808 students in astronomy, only 78 were Brahmins, while 195 were Shudras and 510 belonged to the other castes (scheduled). In medicine, out of a total of 194 students, only 31 were Brahmins, 59 were Shudras and 100 belonged to the other castes. Even subjects like metaphysics and ethics that we generally associate with Brahmin supremacy, were dominated by the other castes (62) as opposed to merely 56 Brahmin students. It bears mentioning that this higher education was in the form of private tuition (or education at home), and to that extent also reflects the near equal economic power of the concerned groups.
As a concerned reader informed me, the 'Survey of Indigenous Education in the Province of Bombay (1820-1830)' showed that Brahmins were only 30% of the total students there. What is more, when William Adam surveyed Bengal and Bihar, he found that Brahmins and Kayasthas together comprised less than 40% of the total students, and that forty castes like Tanti, Teli, Napit, Sadgop, Tamli etc. were well represented in the student body. The Adam report mentions that in Burdwan district, while native schools had 674 students from the lowest thirty castes, the 13 missionary schools in the district together had only 86 students from those castes. Coming to teachers, Kayasthas triumphed with about 50% of the jobs and there were only six Chandal teachers; but Rajputs, Kshatriyas and Chattris (Khatris) together had only five teachers.
Even Dalit intellectuals have questioned what the British meant when they spoke of 'education' and 'learning'. Dr. D.R. Nagaraj, a leading Dalit leader of Karnataka, wrote that it was the British, particularly Lord Wellesley, who declared the Vedantic Hinduism of the Brahmins of Benares and Navadweep as "the standard Hinduism," because they realized that the vitality of the Hindu dharma of the lower castes was a threat to the empire. Fort William College, founded by Wellesley in 1800, played a major role in investing Vedantic learning with a prominence it probably hadn't had for centuries. In the process, the cultural heritage of the lower castes was successfully marginalized, and this remains an enduring legacy of colonialism.
Examining Dharampal's "Indian science and technology in the eighteenth century," Nagaraj observed that most of the native skills and technologies that perished as a result of British policies were those of the Dalit and artisan castes. This effectively debunks the fiction of Hindu-hating secularists that the so-called lower castes made no contribution to India's cultural heritage and needed deliverance from wily Brahmins.
Indeed, given the desperate manner in which the British vilified the Brahmin, it is worth examining what so annoyed them. As early as 1871-72, Sir John Campbell objected to Brahmins facilitating upward mobility: "the Brahmans are always ready to receive all who will submit to them. The process of manufacturing Rajputs from ambitious aborigines (tribals) goes on before our eyes."
Sir Alfred Lyall was unhappy that "more persons in India become every year Brahmanists than all the converts to all the other religions in India put together... these teachers address themselves to every one without distinction of caste or of creed; they preach to low-caste men and to the aboriginal tribes. in fact, they succeed largely in those ranks of the population which would lean towards Christianity and Mohammedanism if they were not drawn into Brahmanism." So much for the British public denunciation of the exclusion practiced by Brahmins!<!--QuoteEnd--><!--QuoteEEnd-->
<b><i>2.3 Christianism's destruction of Indian education under the British versus the continued universal education and overall prosperity under Hindu rule</i></b>
Jabez T. Sunderland, <i>The New Nationalist Movement in India</i> (1908), for The Atlantic:
http://www.theatlantic.com/issues/08oct/nationmo.htm
(also at http://www.theatlantic.com/doc/190810/na...st-india/5 where the author's name is curiously misspelled as 'Sutherland')
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->A further answer to the assertion that India cannot govern herselfâand surely one that should be conclusiveâis the fact that, in parts, she is governing herself now, and governing herself well. It is notorious that <b>the very best government in India to-day is not that carried on by the British, but that of several of the native states, notably Baroda and Mysore.</b> In these states, particularly Baroda, the people are more free, more prosperous, more contented, and are making more progress, than in any other part of India. Note the superiority of both these states in the important matter of popular education. <b>Mysore is spending on education more than three times as much per capita as is British India, while Baroda has made her education free and compulsory.</b> Both of these states, but especially Baroda, which has thus placed herself in line with the leading nations of Europe and America by making provision for the education of all her children, may well be contrasted with British India, which provides education, even of the poorest kind, for only one boy in ten and one girl in one hundred and forty-four.<!--QuoteEnd--><!--QuoteEEnd-->
About Sunderland:
http://www.hinduwisdom.info/Glimpses_XXII.htm
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->American born, former President of the India Information Bureau of America and Editor of Young India (New York). Author of India, America and World Brotherhood, and Causes of Famine in India.<!--QuoteEnd--><!--QuoteEEnd-->