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首页> 外文会议>International Technology,Education and Development Conference >(1212)EDUCATION AND MUSLIM IDENTITY FORMATION IN CENTRALPROVINCES AND BERAR, 1854- 1940
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(1212)EDUCATION AND MUSLIM IDENTITY FORMATION IN CENTRALPROVINCES AND BERAR, 1854- 1940

机译：（1212）中央行动和Berar的教育和穆斯林身份形成，1854年至1940年

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Education and educational institutions are two critical forces for change, transformation,influence, coercion and identity formation. It is striking for the students of the modernhistory that the battles of politics, identity and modernity were fought on the field ofeducation especially in the colonial arenas. This paper tries to focus on education as aninteresting thematic tool for the formation of an “exclusive identity” for Muslims in aMuslim minority colonial province (Central Provinces and Berar, hereafter CPB) of India inthe late 19th and early 20th centuries.This paper accounts and examines a crucial phase in the history of British colonialeducation (content, medium and language) policy in two parts. The first part, discussesthe background and evolution of the British educational policy in India from 1854 to 1900in reference to Central Provinces and Berar. It begins with the Orientalist–Anglicismcontroversy of the 1830s over the nature of government education in India which raised abitter dispute over fundamental questions about the roles and status of the Englishlanguage and the Indian vernacular and classical languages in the diffusion of Westernknowledge and ideas. Macaulay’s famous Minute of 1835, which advocated the creationof a class of anglicised Indians to serve as cultural intermediaries between the British andtheir Indian subjects formed the basis of this controversy.This paper tries to analyse the nature of Muslim education in CPB in mid 19th centuryand then moves on to discuss the content, purpose and impact of Wood’s Despatch onthe Muslim education in the province. The controversies over Urdu-Marathi, Urdu-Hindi,Urdu- Hindustani, DevNagari-Arabic language and script respectively, fear of de-Islamisation & Hinduisation, demand of separate Muslim schools, teachers and schoolinspectorsfor Muslim students became the regular theme of animated debates in localnewspapers, pamphlets and Anjumans ( associations) by the end of 1900. In Berar forcenturies Marathi language was the mother tongue for Hindus and Muslims alike. In newlyformed educational associations (Anjuman-i- Islam) Urdu gradually replaced Marathi asmother tongue and was accepted as an identity forming agency for ‘Muslim brotherhood’,tradition and culture.The second part of the paper examines the short-term and long-term consequences ofBritish colonial education in CPB in a volatile political scenario from 1900 to 1947.Language, script and syllabus of modern school and university education emerged ascontested sites which helped to create an exclusive Muslim identity in all majormovements from Swadeshi (1905) to the Congress ministry (1937-39). Separate syllabusand language for separate communities was a matter of prime concern for provincialMuslim League, Hindu Maha Sabha and Rashtriya Swayamsevsak Sangha in CentralProvinces and Berar.Muslim alienation grew manifold with the introduction of ‘Vidhya Mandir’ school educationscheme by the Congress ministry in Central Provinces and Berar. Agitation against‘Vidhya Mandir’ scheme & syllabus, singing of ‘Bande-Mataram’ in government schoolsand pictures of Shivaji, Rana Pratap and Gandhi on the school walls resulted in mountingcommunal tension. The Muslim League grew strength by strength over the conflictsaround language, education and culture as a sole representative of Muslim interests. By1940, on the basis of common identity of language and culture the Muslim alienation fromthe majority community was complete in Central Provinces and Berar, where theyconstituted only 4.4% of the total population.
机译：教育和教育机构的变革，转型，影响力，胁迫和身份形成的两个关键力量。令人吃惊的modernhistory的学生们的政治身份和现代的战斗特别是在殖民领域进行战斗在球场上ofeducation。本文试图把重点放在教育aninteresting在aMuslim少数殖民省的“专属标识”穆斯林的形成专题工具（中部省份和Berar，以下简称CPB）的印度在矿井19世纪末和20世纪初centuries.This纸账户和检查分为两个部分在英国colonialeducation（内容，媒体和语言）的政策发展史上的一个重要阶段。第一部分，印度从1854年到1900in参照中部各省和Berar英国教育政策的discussesthe背景和演变。它开始于19世纪30年代的东方-Anglicismcontroversy对印度政府教育的性质，其筹集了关于Westernknowledge和思想的扩散作用和Englishlanguage的状态和印度白话和古典语言的基本问题abitter争议。麦考利的著名的1835分，其中主张creationof一类印度人英国化，以作为这形成纸controversy.This尝试的基础上，分析穆斯林教育的本质CPB在19月中旬然后centuryand英国andtheir印度主体之间的文化中介上讨论的内容，目的和伍德寄发的影响，移动在全省onthe穆斯林教育。在争议乌尔都语，马拉地语，乌尔都语，印地文，Urdu-斯坦，分别为天城文 - 阿拉伯语语言和文字，害怕去伊斯兰化和Hinduisation的，独立的穆斯林学校，教师和schoolinspectorsfor穆斯林学生的需求成为动画辩论的主题，定期localnewspapers，小册子和Anjumans（关联）由1900在Berar的端forcenturies马拉语言是为印度人和穆斯林一样的母语。在newlyformed教育协会（安朱曼 - 异丙伊斯兰教）乌尔都语逐渐取代马拉asmother舌头和被接受作为身份形成的“穆斯林兄弟会”的机构，纸张的传统和文化。第二部分探讨了短期和长期的后果ofBritish殖民教育CPB在从1900年到1947.Language，脚本和现代学校和大学教育的教学大纲一个不稳定的政治场景涌现ascontested网站这有助于建立从Swadeshi（1905年）的所有majormovements独家的穆斯林身份向国会部（1937年至1939年）。单独的社区独立syllabusand语言是CentralProvinces和Berar.Muslim异化为provincialMuslim联盟，印度玛哈塞卜哈和RASHTRIYA Swayamsevsak僧伽首要关注的问题长大的歧管在中部省份和国会部委出台“Vidhya神庙”学校educationscheme的Berar。搅拌against'Vidhya神庙”计划和教学大纲，唱‘班德，马塔兰’在希瓦吉，林蛙普拉塔普和甘地的学校围墙上政府schoolsand图片导致mountingcommunal紧张。穆斯林联盟在conflictsaround语言，教育和文化的穆斯林利益的唯一代表的实力成长的力量。 By1940，语言和文化的共同认同的基础上，穆斯林异化fromthe多数社区在中部省份和Berar，其中theyconstituted只有4.4％，占总人口的完整。

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