QUAESTIO - Social Sciences Division - UCLA

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Colonial Influences on Traditional Islamic Learning in India Dars-i Nizami curriculum by Hindus in their own schools, and the intense emphasis placed on it by Muslim madrasas later on. Although there were many factors at play for the heightened communalism of the late nineteenth and early twentieth centuries, the idea that each scholar could only intellectually best cater to their own community was also key to establishing the exclusivist nature of the reformist madrasas later on. This feature of the Calcutta Madrasa thus formed an example of the institutionalization of British perceptions regarding the relationship of Hindus and Muslims. The relatively close relationship between Indians and British as instituted by Hastings in his administration did come under attack from British quarters. Hastings’ successor as governor-general, Lord Cornwallis (1786-1793) struggled with European corruption, and came to the conclusion it was caused precisely by “contact with natives.” 20 He thus began to exclude Indians from public office, and he would remain at best indifferent towards Oriental learning. Cornwallis’ successors however returned to Hastings’ favorable approach towards Oriental learning, but could not hold out for long. The opposition towards Indian learning was widened in the aftermath of the Charter Act of 1813. This charter, which renewed the Company’s permission to operate, officially sanctioned 20 Viswanathan, Masks of Conquest, 31. 11
Quaestio missionary activity “in its completest and widest sense,” and obligated the company to provide for the revival and encouragement of education among the Indian natives. 21 In addition, the EIC’s trade monopoly was abolished, thus opening India to new traders who lacked the EIC’s experience and refined approach towards Indian affairs. At the same time, attention began to shift towards reforming “Indian character.” Oriental literature, it was soon learned, inevitably carried with it the religious biases of the Indian faiths – something which was unacceptable in the British campaign to uplift the Indians morally and intellectually. Missionaries and private traders, who had gained more prominence following the Charter Act of 1813, were especially forceful in arguing for Western education along English lines. The vague wording of the 1813 Charter Act regarding “revival” further opened the door to furious debates and opposing interpretations. Was “revival” to mean a revival of Indian literature, as the Orientalists insisted? Charles Trevelyan (1807- 1886), one of the most vocal opponents of Orientalism, declared that the Oriental project had only served to produce “a revival, not of sound learning, but of antiquated and pernicious errors.” 22 He, like his brother-in-law Lord Macaulay, fiercely supported 21 J.A. Richter, pp. 150-1, quoted in J. P. Naik and Nurullah Syed, A Students' History of Education in India, 48. 22 Charles Trevelyan, On the Education of the People of India (London: Longman, Orme, Brown, Green & Longmans, 1838), 89. 12
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About the Authors Sohaib Baig is a
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QUAESTIO - Social Sciences Division - UCLA

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