Page numbers refer to the print edition but are hyperlinked to the appropriate location in the e-book.
Addison, Joseph,
42; selection in curriculum,
54,
86;
Spectator, 86,
116;
Vision of Mirza, 173n7Allegory,
110,
124–27;
see also History Anglicism,
29–30,
52,
113,
167,
168; Alexander Duff’s support of,
42–43; Anglicist-Orientalist controversy,
101–4,
120,
126; challenges to Oriental studies,
29–30,
42,
101–2; common features with Orientalism,
29–30,
34; English Education Act,
41; Filtration Theory,
34; and Macaulay,
34; roots in administrative reorganization,
30–32; triumph over Orientalism,
35;
see also Duff;
Macaulay;
Orientalism;
TrevelyanAnglicist-Orientalist controversy,
101–4,
120,
126; impact on cultural relativism and on reading of literature as history,
120Arabic: Macaulay’s contempt for,
38; missionary unfamiliarity with,
106; James Mill on teaching of,
39; status in culture,
40,
42,
92,
112,
113; teaching of language,
39,
46Arnold, Matthew: cultural criticism,
2,
18;
Culture and Anarchy, 7,
18–19; introduction of English literature in British schools,
158,
171–72n4; on Maurice de Guérin,
19Auckland, George Eden, Earl of,
42
Bacon, Francis,
46,
53,
54,
56; in curriculum,
54,
138; examination questions,
136–38; Macaulay’s preference for,
145;
Novum Organon, 138; religious influences in,
81,
85Baptist Missionary Society,
76,
83Baptist Mission Press,
86Bengali: intelligentsia,
179n7; suspicion of British educational motives,
184n10; upper-caste attitude to English,
43–44Bhagavad Gita, the,
48,
121
Bible, the,
11,
13,
36,
47,
50,
53,
55,
57,
58,
64,
69,
70,
71,
75,
79,
80,
81,
82,
84,
85,
86,
88,
93,
94,
105,
137,
139,
141,
147,
152,
154,
179n7Bureaucracy: Cornwallis’ reorganization,
11,
30–32; exclusion of Indians,
31,
56; features of feudalism,
33; needs of,
34–35,
153–60; stratification of classes,
33,
154–56; Wood’s dispatch,
153–55
Calcutta Christian Observer, 138
Calcutta Diocesan Committee,
79Calcutta Monthly Journal, 57
Calcutta School Book Society,
86Calcutta Unitarian Committee,
99Calcutta University Commission Report of 1917–
19,
128,
162Charity School movement,
69Chatterjee, Bankim Chandra,
157Christianity,
13,
26,
52,
84,
85,
149; and authority,
96; conceptions of human nature,
127–29; disavowal of,
94–101; discrediting by Orientalists,
102; Duff on symmetry between Christianity and English civil society,
64–68; effect of disavowal on affirmation of British institutions,
95,
100; as empirical knowledge,
98,
99; Filtration Theory,
149; formation of moral structures,
65; Hindu response,
52,
57–58,
84,
85,
99; literary education in support of truths of Christianity,
67; and rebellion,
76; relation to political economy,
88–89,
176n7; revelation and reason,
99–101; structural parallels to English literature,
62,
71,
80–88,
94,
108,
178n36;
see also Disavowal;
Hinduism;
KnowledgeClassical: Arnoldian curriculum,
55; associated with English aristocracy,
69; British church-controlled curriculum,
68,
69,
70; history and structure of language,
8,
85; revival of classical pedagogy,
114–17; and secularism,
45–46;
see also SecularismThe Closing of the American Mind, 100
Colleges and universities: Berhampore College,
184n10; Calcutta Madrassa,
38,
41,
42; and Charter Act,
34; criticism of government colleges,
59; Duff’s General Assembly (later Free Church) Institution,
51–52,
82,
140; Hindu College, Benares,
39; Hindu College, Calcutta,
43,
52,
76,
88,
136,
144,
151,
160; Hooghly College, Calcutta,
139; London University,
113,
142; Sanskrit College, Calcutta,
41,
42,
76,
151; Tirhoot,
151; universities and the Filtration Theory,
149; universities of Madras, Bombay, and Calcutta,
113,
142,
147,
148,
149; universities and public employment,
148–49; University College, London,
118Colonialism: and assimilation,
74; and authority,
96–99; and employment of educated Englishmen,
188n63; and English studies,
2,
3,
20,
21,
119–20,
166,
181n3; and humanistic education,
5–6,
17; increasing contradictions with takeover by Crown,
165; material and cultural practices,
20–21; moral justification for intervention in education,
11,
25–26; and nationalism,
14–18,
21; new articulations of literary functions,
119–20,
181n3; paranoia of British policy,
78;
see also ImperialismCommittee of General Instruction,
39Control: cultural,
10,
11,
68–76,
166; education of Indians and English working classes as,
7,
69,
70; employment of Indians,
88–93; English literature as form of,
10–11,
85,
88–92; religious instruction as form of,
74–76; shift from religious to intellectual forms of,
21; uses of curriculum;
3,
69,
70,
71,
72,
73,
74,
76Conversion,
36,
52,
55,
59,
64; conflict of truth claims,
98; Duff’s successes,
58; inefficacy of,
59,
84–85,
88,
106; uses of literature,
55,
82,
88,
153;
see also MissionariesCornwallis, Charles, reorganization of administrative machinery,
11,
30–31,
35,
54,
56,
59Culture: alliance with church in England,
68,
69; comparative evaluations,
30; declining position in England,
181n37,
181n39; English as the study of,
3; and the Filtration Theory,
34,
149,
155,
156; grafting of English literature for survival of English culture,
115; Macaulay’s minute as theory of,
34; material conditions and,
19; Matthew Arnold on,
19; and power,
1; problems in transmission of,
143; Raymond Williams’ model for study of,
9–10; role in forming new political society,
33–35Cultural: assimilation as political control,
2; domination,
5,
46; relativism,
100,
120; and religious meanings in English studies,
21; and secular meanings,
21Cultural policy: convergence with political philosophy,
34; deference to Indian learned classes,
40; extinction of indigenous learning,
42; Orientalism as,
35; reversal of religious neutrality,
44Curriculum,
54,
55; association with social and civic duty,
143; Bacon,
138; British curriculum,
3,
68,
69,
70; Cameron’s proposals for new universities,
113–14; classical emphasis in,
114; in England and India,
5–8; Eurocentrism,
166–67; historical inquiry and study of,
18,
31; history texts,
125; institutionalization of English literature in India,
3,
7; juxtaposition of historical and literary texts,
125; literature and law,
91–93; literature and literary education,
17–18; in missionary and government institutions,
54–57,
85–87; and public employment,
148; reforms of the Indian curriculum,
101,
183n38; relation to social control,
3; religious instruction,
7; selection of Christian elements,
85–88; in Sunday School and Charity Schools,
70
Domination, cultural:
1,
2,
29; Gramsci on,
1; uses of representation,
4,
5Duff, Alexander:
101,
104,
109,
144,
147; accommodation of secularism to Evangelicalism,
61–64; accommodation of utilitarian ideas,
61–64; approaches to literature,
54–56,
57–58,
59–64; attitude to Hinduism,
133; conflict with secularist views of human nature,
61; contradictions in Duff,
62–63; criticism of secularism,
21,
42,
52–53,
77–78,
82,
85,
86,
89–90,
111–14; curriculum,
53–57; defense of Anglicism,
42–43; destruction of Hinduism as object,
62; Hobbesian theory of human nature,
60; Lal Behari Day on,
13,
72–73; life and career,
49–52; priority of moral perceptions,
59–60,
62;
see also Curriculum;
Missionaries;
Secularism
East India Company,
7,
8,
23,
24,
27,
38,
71,
72,
74,
81,
90,
101,
144,
149; charter,
39,
61; conflict with indigenous learned classes,
10; conflict with Parliament,
10,
25–27; influence on cultural developments,
8,
187n62; religious neutrality,
7; response to Charles Grant,
128; secularist policy,
8,
12–13; takeover by British Crown,
27,
144,
165;
see also English ParliamentEducation: British involvement with Indian education,
6,
23–27,
34–36; Christian education,
153; in England,
68–70,
118–20; experimentation,
8,
11; humanistic education,
6,
7,
10; moral emphasis,
60; representations in,
4–5; of women,
87;
see also English literature;
English studies;
Women’s educationEducational history: colonalist bias in writing of,
13–18; English and Indian developments,
3,
5,
6,
7–14,
46,
55–57,
64–67,
69–71,
114–17,
142–43,
153–54,
158,
172–73n4,
180n23,
186n36,
186–87n39Elphinstone, Mountstuart,
32,
44,
46English Education Act of 1835,
41,
43,
44,
45English Education and the Origins of Indian Nationalism, 14–17
English language, study of before Macaulay’s minute,
75English literature,
44,
45; belief and evidence,
98; classical emphasis,
43,
85,
100; and control,
85; cultural functions,
21,
100; decline of moral motive,
143–46; disavowal of Christian influence,
98–101; earlier institutionalization in India,
3,
7,
20–21,
23,
38–39; function as surrogate Englishman,
36; history,
2,
70; introduction of,
23,
38; as intellectual production,
98–101; and law,
91–93; leisure,
149; moral functions,
5,
6,
9,
10; official course of study,
45; prerequisite for employment of Indians,
88–93,
148,
185n13,
185n14; reason and faith,
108; relation to Oriental studies,
44,
45; religious functions,
80–86,
142; and religious neutrality,
7; secular functions,
7,
73,
146–47; structural parallels to Christianity,
94,
161; translations into vernaculars,
73;
see also Bureaucracy;
Disavowal;
Christianity;
English studies;
Humanistic education;
Literary education;
LiteratureEnglishmen: behavior in India,
40,
72; image of,
2,
20–21,
24,
25–27,
31,
50,
72,
107,
108,
143English Parliament,
10,
24,
26,
62,
80; conflict with East India Company,
24,
26,
27,
44–46; conflict with missionaries,
36–37; Macaulay’s criticism,
38; Select Committee,
88;
see also East India CompanyEnglish studies,
1,
76; Christianizing motive,
144; classical emphasis,
43,
44,
45,
85; criticism of secular approach,
7–8,
68–76; cultural and religious functions,
8,
85,
88; declining importance as moral education,
143; effect on Indian students,
183n32; and Indian Civil Service examinations,
2; imperialism and,
2,
167; introduction of,
23,
38; moral function,
142; process of institutionalization,
85–88; return to secularism,
144; status in England,
142; study of language,
45,
75,
77–79,
135; subversiveness of,
143; threat of moral anarchy when studied as secular subject,
76;
see also English literature;
Literary education;
LiteratureThe English Utilitarians and India, 31
Filtration Theory,
57,
80,
116,
149,
151,
154,
155; divisions between Hindus and Muslims,
151–53; organization of schools on caste lines,
151–53,
154; Wood’s dispatch,
151–55;
see also SecularismFree trade,
27,
60; “gentleman capitalists,”
174n4; influence of Hume and Adam Smith on,
175n18
Goethe, Johann Wolfgang von,
157Gramsci, Antonio, relations of culture and power,
1,
2Grant, Charles: and English literature,
86,
95–96,
108,
177n11; on intervention in Indian education,
25–26;
Observations on the State of Society among the Asiatic Subjects of Great Britain, 41–44,
61,
71–74,
86,
95–96,
98,
108
Hastings, Francis, Marquis of,
32,
79Hastings, Warren: on the
Bhagavad Gita, 121; Orientalist policy,
28–30,
33,
35,
39,
121Hegel, Georg Wilhelm Friedrich,
110Hindu College (Calcutta),
43,
48,
52,
82,
88,
89,
99,
131,
136,
144,
151,
160;
see also Colleges and universitiesHinduism: British perceptions of error in,
37,
63,
64,
71; and Christianity,
58,
66,
97,
99,
102; destruction of religion through Western knowledge,
62,
63,
64,
66,
98; Duff’s reading of moral anarchy,
77–78; Grant’s revulsion from,
72–74,
95–96; Hindu College students’ perceptions of,
77; Macaulay on,
70,
168–69; Orientalists’ perception of,
175; relation to social practice,
24,
41,
73; relation to Western knowledge,
66; secular education and,
77;
see also Christianity;
KnowledgeHindus,
126; attitude to Bible,
13,
57,
79,
80; attitude to English education,
43; attitude to literature,
40; attitude to secular education,
108; compared to English working classes,
71; divisions between Muslims and,
152–53; missionary assessment of,
52;
see also RepresentationHistory: and allegory,
110,
124,
125; historical consciousness,
15,
110,
124–25; instrument for restoring Indian to innate goodness,
129–32; James Mill on,
110,
182n5; and literature,
21,
100,
110,
118–27,
129,
134; negates dualism of nature,
129; pedagogical uses of historical analysis,
100,
103; representations of imprecision in Indian literature,
111History of India as Told by Its Own Historians, 111
Ideology: continuities in British policy,
95; destruction of Hinduism through Western knowledge,
62; historiography and,
13–17; history of British rule in India as,
10,
11,
17–19; Indian response to,
12,
13; literature as instrument of,
4,
5,
6; as masking,
2; political uses of literature,
4,
18,
127; representation as,
7,
10,
11,
18–19,
21; study of,
11–13Indian education: caste hierarchy,
41; contradictions,
164–65; early activities of the British in,
58; English as medium of instruction,
41,
43,
44,
45; erosion of traditional respect for learning by Western education,
112; histories of,
4,
6; involvement of British in,
23–27,
39–42; needs of bureaucracy,
153–60; tensions with religious policy,
64;
see also BureaucracyIndian literature: British readings of,
5–6,
121–23,
124–27,
134,
180n20; Duff’s comparisons of English and Indian literature,
109; perceived differences with Western literature,
105–7,
113–14; reception of the Oriental tale,
173n7; romances contrasted with European adventure tale,
130–32,
180n22; theme of social mobility in,
158; teaching of to sift out error,
105;
see also Literature;
Oriental studiesIntentions, intentionality,
2; Raymond Williams on,
9–10; relation to effect,
14–16
Keane, Reverend William: on Christian elements in English literature,
80; criticism of secular policy,
75,
80Knowledge: belief and evidence,
98,
109; coexistence of Western and Eastern,
46,
103; effect of disavowal of Christianity on affirmation of British authority,
96–97,
100; effect of Western knowledge on other systems,
37,
52,
62,
63,
64; equation with British nation,
97; integration with social institutions,
65–66,
74; perceived associations of religion and knowledge in Indian tradition,
106; as power,
28–29; relation of literature and science,
77; and religion,
37,
52–53,
65; and representation,
11; secularism,
52,
64,
76–77; status of,
101; and Western learning,
37,
39,
40,
41,
46,
52,
109;
see also Christianity;
English literature;
Hinduism;
Secularism
Lévi-Strauss, Claude,
123Literary education: distinct from literature,
3–4,
17–18; pedagogy of worldly knowledge,
145; preparing Indians for “stations in life,”
155; reversal of educational aims,
143; “right” reading,
127,
130–31; secularization of religious truths,
100; “usefulness,”
158; uses in England and India,
5–8; Utilitarian and Evangelical formulations,
18–20;
see also Education;
English literature;
English studies;
Humanistic education;
LiteratureLiterature,
7–10; awareness of despotism,
132; and Christian instruction,
80–85; and commerce,
161–62; conceptions of human nature,
18–21,
59–61,
127–34,
182n17; conceptions of the reader,
5,
6,
59–61,
156; history and,
118–27; as instrument of regeneration,
61; moral functions,
6,
9–10, and morality,
6,
60,
86; morality as quality of the reader,
61; and nature,
60; pedagogy of worldly knowledge,
145; poetry,
47,
82; “polite” education,
43; political uses,
4,
18; prerequisites for government employment,
88–93; reception of the Oriental tale,
173n7; relation to history and religion,
35,
100,
105–6; and religion,
81,
82; religious functions,
21; “right reading,”
130–31; status in Indian culture,
39,
40,
41,
42; as study of language,
114; uses of imagination,
130,
180n23; worldly motives,
89,
156;
see also English studies;
English literature; Oriental languages;
Indian literatureLukács, Georg, Raymond Williams’ critique of,
9
Macaulay, Thomas B.,
16,
34,
38,
41,
54,
85,
94,
101,
102,
112,
113,
116,
154,
172–73n19,
177n16; curricular selection,
54,
93,
148; deemphasis of moral concerns,
144–45; Filtration Theory,
116,
149,
151,
154; minute of 1835,
45,
144–45,
173n19,
175n31;
see also Filtration TheoryMadras Christian Instructor and Missionary Record, 81
Maine, Henry Sumner,
156–58; criticism of liberal education,
156; secular pedagogy of impersonal law,
156; severing of moral impulse from English education,
157Marshman, John,
108,
152;
History of Bengal, 125Mill, James,
31,
113,
121,
122,
127,
150; attitude to Indian literature,
121–23,
134; attitude to poetry,
48; criticism of Oriental seminaries,
38–40; dispatch of 1824,
38–39,
102,
103; “On Education,”
149–51; on employment of Indians,
90–92; on history,
182n5;
see also BureaucracyMill, John Stuart,
116,
149,
150; in curriculum,
54,
56; role in culture and empire-building,
185n17Minto, Gilbert, Earl of, minute of 1813,
40,
44,
46Missionaries,
36–37,
46–47,
82–85; alliance with the military,
75; changing attitudes to conversion,
82–85; clamor for Bible instruction,
75; Clapham Evangelicals,
36; conceptions of human nature,
31–36,
127–34; conflict with the British government,
12,
78–79; criticism of government colleges,
52; criticism of secular education,
7–8,
12,
75,
79,
132–35; on cultural relativism,
104–5; curriculum,
54–55; defeatism of evangelizing enterprise,
84; English studies for moral improvement,
46; inefficacy of conversion,
84–85; influence on literary study,
21; methods of instruction,
142–45; opening of India to,
36–37,
46; priority of moral perceptions,
81; religious power of knowledge,
98; reluctance to teach literature,
82–84; response to government position on Bible instruction,
136–37; training Indian preachers,
83; use of vernaculars,
105;
see also Christianity;
Conversion;
Duff;
Evangelicals;
LiteratureMoral education,
69,
70–75,
80,
81,
89,
92,
145; criticisms,
157; demands of political economy,
146–47; limitations,
163; and mental capacities of reader,
5–6,
59–61,
109; and social stratification,
146Muslims,
13,
67,
75; attitude to Bible instruction,
13; attitudes to English education,
43–44; attitudes to literature,
39; attitude to secular education,
108; compared to English working classes,
71; cultural position of learned men,
105; division between Hindus and,
152–53,
186n29; missionary assessment of hostility to Christianity,
52
Orientalism, and Orientalists:
27–28,
32–34,
46–48,
50,
55,
56–57,
113,
126,
151,
167; as accumulation of knowledge,
28; ambiguity following Charter Act,
38; and Anglicism,
29–30; battle with Anglicism,
59; common features with Anglicism,
34; Cornwallis’ criticism of,
30–31; criticism of Minto’s minute,
69; espousal by Wellesley’s officers,
32; and the Filtration Theory,
33; Hastings’ support of,
28–29; impact of policy on administration,
33; David Kopf on,
15–17; as literary vogue,
27; loss of ground to Anglicism,
35; as official policy,
28; promotion of,
63,
181n33; relation to religious faiths of Hindus and Muslims,
37; role in policy of cultural relativism,
101–4; and social stratification,
151; struggle for support of Oriental learning,
39–43;
see also Anglicism
Oriental studies,
11; Arabic and Sanskrit literature,
65,
94; as divine revelation,
105–6,
109,
111; engrafting of Western knowledge,
174n15; held responsible for flawed moral growth of Indians,
82; James Mill on,
38,
65–67; Minto’s minute of 1813,
40; motives for reading,
130–31,
173n8; poetry,
66,
68; policy following Charter Act,
32,
34,
38; reception of the Oriental tale,
173n7,
183n30; in relation to English studies,
45,
87,
101–5,
109,
110,
113; in relation to Oriental religions,
95,
96; in relation to religion,
95,
105,
106,
109,
110; seminaries,
65; study of language,
113; support by Orientalists,
82,
101–4,
113,
126; termination of funds,
11,
41,
58,
63,
65; taught alongside English studies,
45; Horace Wilson on,
40;
see also Arabic;
Indian literature;
Sanskrit
Pitt’s India Bill of 1784,
27Power: conduct of Englishmen as form of,
72; consolidation of British control,
25,
26; culture as,
72; Gramsci on,
1–2; relation of England and India,
28Protestantism, texts as source of authority,
106,
109,
112
Religious neutrality: dissociation of English literature from religion,
95; effect on course of Indian education,
7,
70; impact on English studies,
7; as government policy,
7,
36,
38,
78,
107,
108; and Indian political consciousness,
53; paralyzing effect on British government,
7,
37,
153; political control,
70,
71;
see also Disavowal;
SecularismReports on Education in Bengal and Bihar, 154
Representation: of Christian and Hindu societies,
66; in education,
4; effect on British policy,
11–12; of Hinduism,
41,
73; of Hindus and Muslims, compared to English working classes,
71; of English literature as intellectual rigor and disciplined reasoning,
109,
112; of imprecision in Indian literature,
87,
109–11; of Indian character,
11,
12,
31,
71,
79,
84,
100; language of educational discourse,
4–5; of mind and character,
5,
73; of moral anarchy,
71,
72,
73Rose, Reverend Hugh James,
127–28
Sanskrit: Brahminical readings,
125; James Mill’s reading of
Shakuntala, 121–23; James Mill on teaching of,
38–39; Macaulay’s contempt for,
38; relation to Hinduism,
92,
94; Horace Wilson’s translation of Sanskrit grammar,
101Sanskrit College, Calcutta: status in culture,
40,
42,
112,
113; teaching of language,
39,
41,
46Secularism: accommodation of secular education to Evangelical aims,
63; Alexander Duff’s criticisms,
48–62; alliance with Christianity,
64; alliance of missionaries and military against,
154; and classical humanism,
46,
85; contractual principle of social relations,
146; criticism by missionaries,
46,
47,
75; and cultural relativism,
100–4; and disavowal,
94–101; disciplinary approach to instruction,
46; East India Company policy,
8,
12,
78; effect on conceptions of mind and character,
18 20,
60–62; effect on Mutiny of 1857,
52–53; as experiment in Indian education,
64–67; formulations of literature,
19,
20,
34,
61,
100,
145; moral law as innate knowledge,
61; pedagogical practices,
48; as response to situation of hostility in England,
7–8,
64,
69–71; return to,
94–101,
117,
144; secular convergency,
63; and social stratification,
145,
146,
147,
154; and survival of British culture,
117; teaching of Christianity through secular texts,
85;
see also Christianity;
English literature;
KnowledgeShakespeare, William,
42,
54,
80,
81,
86,
88,
160,
161,
162,
169Social stratification,
117,
143,
146–47,
151,
152,
153,
156,
157,
159; alliance between church and culture in England as form of,
69;
see also CasteSociety for Propagating Christian Knowledge,
79Sunday School movement,
47,
69
Trevelyan, Charles E.,
41,
85,
86,
87,
88,
91,
101,
115,
131,
148,
149,
151,
152,
158,
161,
162,
183n32Tweeddale, George, Marquess of, minute of 1846,
71
Utilitarianism,
34,
47,
95,
157,
159,
160; criticism of,
159–62; merging of literature and science,
132; missionary attack on,
77; utilitarian attitude to poetry,
47–48,
178n36; Utilitarians,
95
Vaughan, Michalina,
68–69
Wellesley, Richard Colley,
32,
33,
34,
58Wilkins, Charles,
28,
121Women’s education, English literature and,
87Wood, Sir Charles (Lord Halifax): demands of political economy,
146–47; differentiation as policy,
153; despatch of 1854,
146–47,
150,
153,
154,
164; social stratification,
147