Pakistani Academia's Growing Interest in Decolonizing Minds

There is increasing recognition in Pakistan and other nations colonized in the past by the West of the need to "decolonize knowledge" and to deal with the entrenched "injustices inherited" from colonial masters. Language is being recognized as a "library of ideas" essential for creation and transmission of knowledge in former colonies.

Habib University Conference:

Habib University, Pakistan's leading liberal arts institution of higher learning, is leading the way forward with "Postcolonial Higher Education Conference (PHEC)", an annual conference held each year at the university's Karachi campus since 2014. The conference attracts scholars from around the world.



This year’s PHEC's theme was “Inheritance of Injustice” to highlight the results of historical injustices seen today in many facets across the world, from economic and ecological to geo-political, according to report in Newsline Magazine.  The conference featured top global academics from South Asia, Africa, the US and the UK.

The keynote at this year's conference was delivered by Dr. Mwangi wa Githinji professor of economics at the University of Massachusetts at Amherst.

Dr. Githinji discussed how “inherited economic, social, language and ecological structures have transmitted colonial injustice into the present.”

He suggested that “development still is understood in a deficit model based on dualities with the aim to move countries to be more like the ‘modern’ and ‘industrialized’ world” and called for education systems to also break out of their post-colonial inheritance to indigenizing systems in which “language is a library of ideas and telling a story allows us to create our own histories.”

Answering questions at the conference Professor Githinji said “liberal arts and sciences education allows us to become knowledge creators rather than just consumers. Part of this process requires a rethinking of our history, even before colonialization. Telling of a story is the creation of a memory.”

South African scholar Dr. Suren Pillay of the University of the Western Cape who also attended the conference said that the “intellectuals must struggle to decolonize knowledge, by not taking progress and civilization at face value, but by telling more multiple and messy stories that co-constitute the story of the modern state.”

Education to Colonize Minds:

Dr. Edward Said (1935-2003), Palestine-born Columbia University professor and the author of "Orientalism",  described it as the ethnocentric study of non-Europeans by Europeans.  Dr. Said wrote that the Orientalists see the people of Asia, Africa and the Middle East as “gullible” and “devoid of energy and initiative.” European colonization led to the decline and destruction of the prosperity of every nation they ruled. India is a prime example of it. India was the world's largest economy producing over a quarter of the world's GDP when the British arrived. At the end of the British Raj, India's contribution was reduced to less than 2% of the world GDP.

In his "Prison Notebooks", Antonio Gramsci, an Italian Marxist theorist and politician, says that a class can exercise its power not merely by the use of force but by an institutionalized system of moral and intellectual leadership that promotes certain ideas and beliefs favorable to it.  For Gramsci "cultural hegemony" is maintained through the consent of the dominated class which assures the intellectual and material supremacy of the dominant class.

In "Masks of Conquest", author Gauri Viswanathan says that the British curriculum was introduced in India to "mask" the economic exploitation of the colonized. Its main purpose was to colonize the minds of the natives to sustain colonial rule.

Kenyan writer Ngugi wa Thiong’o in his book "Decolonizing the Mind" talks about the "culture of apemanship and parrotry" among the natives trained by their colonial masters to maintain control of their former colonies in Africa. He argues that "the freedom for western finance capital and for the vast transnational monopolies under its umbrella to continue stealing from the countries and people of Latin America, Africa, Asia and Polynesia is today protected by conventional and nuclear weapons".

Cambridge Curriculum in Pakistan:

The colonial discourse of the superiority of English language and western education continues with a system of elite schools that uses Cambridge curriculum in Pakistan.

Over 270,000 Pakistani students from elite schools participated in Cambridge O-level and A-level International (CIE) exams in 2016, an increase of seven per cent over the prior year.

Cambridge IGCSE exams is also growing in popularity in Pakistan, with enrollment increasing by 16% from 10,364 in 2014-15 to 12,019 in 2015-16. Globally there has been 10% growth in entries across all Cambridge qualifications in 2016, including 11% growth in entries for Cambridge International A Levels and 8 per cent for Cambridge IGCSE, according to Express Tribune newspaper.

The United Kingdom remains the top source of international education for Pakistanis.  46,640 students, the largest number of Pakistani students receiving international education anywhere, are doing so at Pakistani universities in joint degree programs established with British universities, according to UK Council for International Student Affairs.

At the higher education level, the number of students enrolled in British-Pakistani joint degree programs in Pakistan (46,640) makes it the fourth largest effort behind Malaysia (78,850), China (64,560) and Singapore (49,970).

Teach Critical Thinking:

Pakistani educators and policy makers need to see the western colonial influences and their detrimental effects on the minds of youngsters. They need to promote liberal arts education and to do serious research to create knowledge. They need to improve learning by helping students learn to think for themselves critically. Such reforms will require students to ask more questions and to find answers for themselves through their own research rather than taking the words of their textbook authors and teachers as the ultimate truth.

Summary: 

There is increasing recognition in Pakistan and other nations colonized in the past by the West of the need to "decolonize knowledge" and to deal with the entrenched "injustices inherited" from the colonial masters.  Part of this post-colonial conversation is to stop being uncritical consumers of knowledge and narratives produced by the West and to encourage creation of local knowledge in the former colonies. This is a positive welcome trend toward real decolonization in Asia and Africa that I hope gathers serious momentum with more liberal arts centers of learning like the Karachi-based Habib University in the near future.

Here's an interesting discussion of the legacy of the British Raj in India as seen by writer-diplomat Shashi Tharoor:

https://www.youtube.com/watch?v=dN2Owcwq6_M




Related Links:

Haq's Musings

Pakistan Day: Freeing the Colonized Minds

Alam vs Hoodbhoy

Inquiry Based Learning

Dr. Ata ur Rehman Defends Higher Education Reform

Pakistan's Rising College Enrollment Rates

Pakistan Beat BRICs in Highly Cited Research Papers

Launch of "Eating Grass: Pakistan's Nuclear Program"

Upwardly Mobile Pakistan

Impact of Industrial Revolution

Hindutva: Legacy of British Raj


Comments

Riaz Haq said…
Don’t Panic, Liberal Arts Majors. The Tech World Wants You.

https://www.nytimes.com/2017/08/21/books/review/you-can-do-anything-george-anders-liberal-arts-education.html

Surely one day the ability to interface directly with the nanomachinery connected to our brains will render computer science as we know it obsolete. When experts start arguing for its continued relevance, undergraduates choosing a major will begin to realize that the obscure art of manually punching arcane symbols into keyboards is no longer a safe bet. At the present moment, however, it is only liberal arts majors who have to wonder whether all of the articles and books promoting the marketability of their chosen discipline should make them more or less uneasy about the future. Two additions to this growing field have appeared just in time to try to soothe the post-graduation panic that some within the class of 2017 may be experiencing: George Anders’s “You Can Do Anything: The Surprising Power of a ‘Useless’ Liberal Arts Education” and Randall Stross’s “A Practical Education: Why Liberal Arts Majors Make Great Employees.”

According to both Anders and Stross, the ever-expanding tech sector is now producing career opportunities in fields — project management, recruitment, human relations, branding, data analysis, market research, design, fund-raising and sourcing, to name some — that specifically require the skills taught in the humanities. To thrive in these areas, one must be able to communicate effectively, read subtle social and emotional cues, make persuasive arguments, adapt quickly to fluid environments, interpret new forms of information while translating them into a compelling narrative and anticipate obstacles and opportunities before they arise. Programs like English or history represent better preparation, the two authors argue, for the demands of the newly emerging “rapport sector” than vocationally oriented disciplines like engineering or finance. Though it does not automatically land one in a particular career, training in the humanities, when pitched correctly, will ultimately lead to gainful and fulfilling employment. Indeed, by the time they reach what Stross terms the “peak earning ages,” 56-60, liberal arts majors earn on average $2,000 more per year than those with pre-professional degrees (if advanced degrees in both categories are included).

While “You Can Do Anything” and “A Practical Education” supply useful talking points in support of the financial viability of studying the liberal arts, they may arouse more fear than hope. Both feature myriad anecdotes of job searches, all with happy endings, but the journey there invariably proves daunting, circuitous and chancy. Moreover, the reality that apparently favors liberal arts majors is precisely what makes the current job market so forbidding: extreme precariousness. Trained to be flexible and adaptable, these students are well equipped, according to Anders, to navigate an unstable job market, where companies, fields and sometimes whole industries rise and fall at a nauseating clip, where automation is rendering once coveted skills redundant and where provisional short-term jobs, freelance assignments, part-time gigs, unpaid internships and self-employment are replacing long-term, full-time salaried positions that include rights and benefits protected by unions. While Anders, a contributing writer at Forbes magazine, clearly wants the best for recent liberal arts graduates, his pep talk often consists of rebranding the treacherous market conditions of the 21st century as part of a thrilling new frontier. Instability can promote “quirky-job-hopping” and greater “autonomy.” Recent liberal arts graduates who find these conditions less than inviting, Anders says, simply need to discover the proper spirit of adventure — the same spirit that led them to their chosen field of study. But somehow it seems unlikely that his analogy to white-water rafting will get them excited to send out yet another batch of cover letters and résumés.
Riaz Haq said…
Decolonisation of higher education: Dismantling epistemic violence and Eurocentrism in South Africa

https://www.thejournal.org.za/index.php/thejournal/article/view/9/31

Abstract
Since the end of the oppressive and racist apartheid system in 1994, epistemologies and knowledge systems at most South African universities have not considerably changed; they remain rooted in colonial, apartheid and Western worldviews and epistemological traditions. The curriculum remains largely Eurocentric and continues to reinforce white and Western dominance and privilege. This article traces the roots of Eurocentrism and epistemic violence at universities. The author argues that South Africa must tackle and dismantle the epistemic violence and hegemony of Eurocentrism, completely rethink, reframe and reconstruct the curriculum and place South Africa, Southern Africa and Africa at the centre of teaching, learning and research. However, this will not be easy as opposition to change is entrenched in the university structures. The movement to radically transform and decolonise higher education must find ways to hold institutions accountable and maintain the non-violent and intellectual struggle until epistemic violence and Eurocentrism are dismantled.

Introduction
South African students and a small number of progressive academics began a campaign in 2015 to decolonise the curriculum at universities ‘by ending the domination of Western epistemological traditions, histories and figures’ (Molefe 2016:32). In particular, the students have called for the end of domination by ‘white, male, Western, capitalist, heterosexual, European worldviews’ in higher education and incorporation of other South African, African and global ‘perspectives, experiences [and] epistemologies’ as the central tenets of the curriculum, teaching, learning and research in the country (Shay 2016).

Students have questioned not only the lack of transformation in the higher education sector but also the settlement that ended apartheid more than two decades ago. Jacobs (2016) calls the settlement between the apartheid regime and the African National Congress ‘the series of political, social and economic deals in which the racial inequalities of apartheid and wealth disparities largely remain intact and which benefits whites in general’. While the 1994 settlement has brought political change, it has not done much to tackle poverty and inequality, which is an all-too-common lived experience of the black majority. Thus, the student activists speak about disrupting ‘whiteness’ in society, the economy and at universities. The whiteness they are trying to disrupt has been imposed since colonial times as a ‘symbol of purity’ and has defined ‘what it means to be civilised, modern and human’ (Sardar 2008:xiii). This whiteness is still engaged in daily open and/or subtle racism and marginalisation of black people.

Nwadeyi (2016) argues that ‘colonialism, apartheid and other vehicles for entrenching white supremacy did not only affect political rights or economic freedoms’. They have affected every aspect of life and their effects and legacies are still entrenched in South Africa. Writing about Frantz Fanon’s works in a foreword to the 2008 edition of Black Skins, White Masks, Sardar (2008:xviii) admits that much has changed in the world since Fanon wrote this and other books. However, ‘the underlying structures of oppression and injustice remain the same’. This is particularly true in post-apartheid South Africa. Whereas political freedom was achieved in 1994, many structural imbalances, inequalities and injustices remain stumbling blocks for the emancipation of black South Africans. Institutions of higher learning are one of these stumbling blocks. As Sardar (2008) points out:
Riaz Haq said…
In Pakistan, English fiction is gathering pace in its search for approval and recognition
The number of writers and books is increasingly exponentially.

https://scroll.in/article/871234/in-pakistan-english-fiction-is-gathering-pace-in-its-search-for-approval-and-recognition

Authors of Pakistani origin writing in English are on fire abroad. And in Pakistan, they are igniting a frisson of excitement and minor pyrotechnics among their readership. It is a moment to celebrate. If this reviewer could create awards, say, the Herald’s Best Novels Awards 2017, these would go to Osama Siddique, for his superb, succinct yet vast book Snuffing Out the Moon, and to Sami Shah for Boy of Fire and Earth. With these exceptional novels, the two writers have changed the texture and tone of Pakistani English fiction.

Irrefutable evidence that possession, and being possessed, is the current state of Pakistani English literature can be found in The Djinn Falls in Love, a captivating collection of short stories edited by Mahvesh Murad and Jared Shurin. Included in this collection are spellbinding and riveting stories by contemporary writers of Pakistani origin such as Sami Shah and Usman T Malik. Transformative? Yes.

Most of the authors getting attention are those who emerged on the international scene and are on their third or fourth novel. Mohsin Hamid with Exit West and Kamila Shamsie with Home Fire made it to the longlist for the Man Booker Prize in 2017. Hamid’s The Reluctant Fundamentalist, too, was shortlisted for the Booker, in 2007.

Pakistani novelists located in Pakistan and abroad – at first mostly women; now increasingly women and men in equal numbers – have been writing in English for 70 years.
Getting noticed and unnoticed in unequal measure and owning this tongue of the Empire, they have been telling stories that chip away at boundaries and categories within ourselves and between “us” and “them”, the colonised and the coloniser, the post-Empire and the new empires.

The numbers are increasing exponentially. This alone is exhilarating. Over 100 writers have over 150 novels and many anthologies among them. But they have not necessarily written 150 different and good stories which resonate with an audience beyond a small elite group. And this may be because we cannot exorcise our colonial past or rise beyond our vantage points of birth.

-------------------

they have a tendency to be the sole spokesperson for Pakistan, speaking to a foreign power in the way it wants to be addressed and, in the process, strangulating and muffling all other voices. The urgency to be the native informant. Why is this so? The answer is complicated. It may boil down to geographical boundaries and political blueprints imposed on us by our colonial masters and the abused nature of our still-colonised society in a country that, to foreign interests, seems nothing more than a potash mine, a petroleum field or a port – the great plantation and its house slaves yearning not to be free.

Colonisation tends to keep on giving long after the colonisers have physically left. Literary careers are made in the nostalgia for it. The writers who are nostalgic about it are labelled as native informants mostly by those who are bitter about their success. These native informants, the accusations go, tend to continue having the out-of-body experience of never being able to be themselves. They can only see themselves through eyes that are not their own — always imagining and narrating reality in a way that might be pleasing to the colonial abuser. They pick up subjects that are pleasing to the abuser. They create characters that fit the characterisations created by the abuser. They stick to the dominant power’s narrative.

The novels that get praise abroad, and subsequently in Pakistan, promote narratives written in the tradition of taking cues from elsewhere and seeing Pakistan from a foreigner’s eyes. Even the websites for the authors published abroad do not mention reviews and interviews published in Pakistani magazines or newspapers.
Riaz Haq said…
“Treated like royalty”: What it’s like to be a #white #expat in #India.They assume I am very successful by virtue of the pigmentation of my skin. #racism #inferiority #BritishRaj https://qz.com/india/1414490/ via @qzindia

Despite wearing a sun-faded t-shirt, oil-stained shorts, and chappals that look like an elephant used them to walk around.

It’s curious. At times I enjoy it and play along, using elaborate language and speaking in an American accent rather than the neutral one I’ve developed over my many years of living abroad.

Other times, I’d love to just be like one of the locals and not be treated any differently.

But the fun thing about it is that I can get away with wearing whatever I want—something I wouldn’t feel comfortable with if I were in the US.

I remember staying in a hotel in Chennai and the two managers, both wearing glossy suits, chatting with me about their work, the hotel, and the nature of my “business.”

They assumed I was very successful by virtue of the pigmentation of my skin. I wanted to tell them that I’m just an average guy who freelances as a writer, spends time with his family, and likes to watch people, animals, (and) trees and then write about them.

Imagine the looks on their faces if I’d said I was a college dropout.

I ended up fibbing something about having some kind of business in the US because I wanted to get away from the conversation without drawing further attention to myself.

Whenever I visited the house of a friend—especially someone uneducated from a rural area—it would be a huge deal.

Children would stop playing and gape at me. The neighbors would come and see me, say hi, and quiz me to find out whether I can really speak their language or not.

And my host would smile proudly at everyone as if to say, “See, I am so important that even foreigners visit me!”

Riaz Haq said…
Manners make top bureaucrats – In the #bureaucracies of #Bangladesh and #Pakistan, the #British Raj lives on. Recruits are taught Victorian table manners, although Pakistan no longer marks candidates down for a slip of the teaspoon. #Colonialism #English https://www.economist.com/asia/2020/06/20/in-the-bureaucracies-of-bangladesh-and-pakistan-the-raj-lives-on

A clink of the spoon against the side of the teacup: one point deducted. One too many slices of carrot on the fork: another two points lost. When Sarim was training to become a civil servant in Pakistan, he was graded on his table manners. Everyone in his class was so cautious during the test that they would barely eat, he chuckles.

Etiquette lessons are still mandatory for those aspiring to become senior government officials in Bangladesh and Pakistan, although Pakistan no longer marks candidates down for a slip of the teaspoon. During six months living and studying at the Bangladesh Public Administration Training Centre (bpatc), future civil servants must eat with knives and forks, says Mehbub, a successful graduate. A watchful instructor is quick to chastise anyone who reverts to eating directly from the right hand, as is customary for most South Asians.
Riaz Haq said…
#WhiteSupremacists: "White people are the best thing that ever happened to the world... How dare historically oppressed minorities in this country (#UnitedStates) recall the transgressions of their oppressors?" #BlackLivesMattters #MuslimLivesMatter https://www.nytimes.com/2020/07/05/opinion/trump-monuments.html?smid=tw-share

As Donald Trump gave his race-baiting speeches over the Fourth of July weekend, hoping to rile his base and jump-start his flagging campaign for re-election, I was forced to recall the ranting of a Columbia University sophomore that caught the nation’s attention in 2018.

In the video, a student named Julian von Abele exclaims, “We built the modern world!” When someone asks who, he responds, “Europeans.”

Von Abele goes on:

“We invented science and industry, and you want to tell us to stop because oh my God, we’re so baaad. We invented the modern world. We saved billions of people from starvation. We built modern civilization. White people are the best thing that ever happened to the world. We are so amazing! I love myself! And I love white people!”

He concludes: “I don’t hate other people. I just love white men.”

Von Abele later apologized for “going over the top,” saying, “I emphasize that my reaction was not one of hate” and arguing that his remarks were taken “out of context.” But the sentiments like the one this young man expressed — that white men must be venerated, regardless of their sins, in spite of their sins, because they used maps, Bibles and guns to change the world, and thereby lifted it and saved it — aren’t limited to one college student’s regrettable video. They are at the root of patriarchal white supremacist ideology.

To people who believe in this, white men are the heroes in the history of the world. They conquered those who could be conquered. They enslaved those who could be enslaved. And their religion and philosophy, and sometimes even their pseudoscience, provided the rationale for their actions.

It was hard not to hear the voice of von Abele when Trump stood at the base of Mount Rushmore and said, “Seventeen seventy-six represented the culmination of thousands of years of Western civilization and the triumph not only of spirit, but of wisdom, philosophy and reason.” He continued later, “Our nation is witnessing a merciless campaign to wipe out our history, defame our heroes, erase our values and indoctrinate our children.”

Refer your friends to The Times.
They’ll enjoy our special rate of $1 a week.
To be clear, the “our” in that passage is white people, specifically white men. Trump is telling white men that they are their ancestors, and that they’re now being attacked for that which they should be thanked.

The ingratitude of it all.

How dare historically oppressed minorities in this country recall the transgressions of their oppressors? How dare they demand that the whole truth be told? How dare they withhold their adoration of the abominable?

At another point, Trump said of recent protests:

“This left-wing cultural revolution is designed to overthrow the American Revolution. In so doing, they would destroy the very civilization that rescued billions from poverty, disease, violence and hunger, and that lifted humanity to new heights of achievement, discovery and progress.


In fact, many of the protesters are simply pointing out the hypocrisy of these men, including many of the founders, who fought for freedom and liberty from the British while simultaneously enslaving Africans and slaughtering the Indigenous.

But, Trump, like white supremacy itself, rejects the inclusion of this context. As Trump put it:
Riaz Haq said…
Literature after the British Empire: V.S. Naipaul’s story

https://www.uncomfortableoxford.co.uk/post/literature-after-the-british-empire-v-s-naipaul-s-story

When we think of colonialism, we often envision images of sailing ships, bloody wars, and trading networks. Yet British settlers brought more than weapons, chains, and markets to foreign lands. They also brought their own cultural beliefs. When Britain formed colonies, it taught its language, its religion, and its literature to the peoples it colonized. These imposed education systems raise many questions. What influence did learning about British culture or reading British literature have on the students of the colonies? How does this education relate to the physical process of colonization? How were education systems in former colonies reformed after they gained independence?

The story of one Oxford alumnus who won the 2001 Nobel Prize in Literature, V.S. Naipaul, provides a few insights. Of Indian heritage, Naipaul grew up in the (then) British colony Trinidad and Tobago in the mid-1900s. He earned a government scholarship and attended Oxford to read English Literature before pursuing a career as a writer. Cultural tensions haunt his works.


In his Nobel lecture, Naipaul reflects on his cultural identity. He describes growing up feeling disconnected from Indian traditions and the Hindi language. In his colonial schooling, he recalls learning abstract facts about foreign lands and developing an identity filled with “areas of darkness”. He remembers having very few cultural models during his early writing career, for most of the authors he had studied in high school and at Oxford were European.


Naipaul’s experience is similar to those of many students growing up in colonies. In his influential essay, “Decolonising the Mind,” NgÅ©gÄ© wa Thiong'o describes how Britain developed as the cultural center of its empire through imposing English language and literature in the colonies’ education system. In Kenyan schools during the twentieth century, for instance, schools beat and ridiculed children for speaking GÄ©kÅ©yÅ© instead of English. English, as he notes, “became the measure of intelligence and ability in the arts, the science, and all the other branches of learning.”


This language and culture issue is a major topic of exploration in the works of authors from colonized societies in the 20th century, many of whom wrote in English. These works are termed Postcolonial Literature, which is an encompassing term referring to literature from nations shaped in any number of ways by colonialism.


NgÅ©gÄ© wa Thiong'o summarizes this issue succinctly: “The domination of a people’s language by the languages of the colonising nations was crucial to the domination of the mental universe of the colonized.” For the author, the solution is simple: write in one’s own native language. For others, such as the Nigerian author Chinua Achebe, the solution is to adapt English for their own culture’s nuances.


For Naipaul, there appeared to be no solution. After his studies at Oxford, he later travelled to his homeland India, and around the Caribbean region where he grew up, to gain a clearer sense of his historical roots. He also spent time researching these countries' histories. These experiences inspired him to delve into racial and social complexities in his creative writing, illuminating areas of darkness and giving him insight into his heritage: aspects that his colonial education had severed him from. When reflecting on his writing career, Naipaul said that “the aim has always been to fill out my world picture, and the purpose comes from my childhood: to make me more at ease with myself.” His characters, however, never seem to feel culturally at ease. Yet, the author also cautioned against comparing an author’s biographical details with his literary creativity.
Riaz Haq said…
Literature after the British Empire: V.S. Naipaul’s story

https://www.uncomfortableoxford.co.uk/post/literature-after-the-british-empire-v-s-naipaul-s-story

His novel Mimic Men (1967) explores a colonial politician’s life: it compiles snapshots of his education in London, his earlier childhood in the Caribbean, and his failed political career. A key theme in Naipaul’s work is the inauthenticity of his Caribbean characters, who are cut-off from their heritage. They lack cultural identities and mimic the condition of being human, for they are neither a part of their lost native cultures nor a part of European society. They constantly strive for the impossible aim of being political equals with their former colonizers, developing a loathing for other colonized people and a deep rage arising from powerlessness.


Another of Naipaul’s novels that addresses the colonized’s attempt to construct an authentic identity independent of British culture is his later work, A Bend in the River (1979). This tale follows the disillusionment of a businessman of Indian heritage living in an African nation. Many of his characters in this story similarly mimic the tastes and habits of their colonizers, including Indar, who heads to London for his education and idealizes British culture. Yet corruption lies at the heart of many colonized characters and of the new nation’s government. Though the independent nation attempts to distinguish itself from Europe, it remains a shadow. Naipaul’s characters appear never to escape colonial influences.


In “Decolonising the mind,” NgÅ©gÄ© wa Thiong'o describes this sense of hopelessness and disillusionment as an inevitable consequence of writing in English and valuing British culture at the expense of one’s own. Yet the link between English literature and England’s colonial legacy continues to spark debate. Some, like NgÅ©gÄ© wa Thiong'o, claim that literature is both a reflection of and a shaping force for a society’s cultural and political landscape. Others argue that literature and politics are distinct fields.



The Bodleian Library, Oxford
As the leading university in England during the country’s colonial period from the 17th to 20th centuries, Oxford was a hotspot for literary discussions and future writers. This prominent educational institution helped to define a collection of important English fiction called the “canon”. The literary canon represented the best literature of English culture, which was taught in the colonies. The institution’s prestige also drew and continues to draw ambitious students from (former) colonies, like Naipaul.


Today at Oxford, the field of Postcolonial Literature is a growing area of research that is drawing increasingly more attention. This rise in attention is in line with the ongoing process of global decolonization. Initiatives like the “Decolonising the English Faculty Open Letter” at the University of Cambridge in 2017 continue to advocate for a more nuanced appreciation of how language and literature shape politics.
Riaz Haq said…
How Britain stole $45 trillion from India
And lied about it.
Jason Hickel
Academic at the University of London and Fellow of the Royal Society of Arts.

https://www.aljazeera.com/opinions/2018/12/19/how-britain-stole-45-trillion-from-india

There is a story that is commonly told in Britain that the colonisation of India – as horrible as it may have been – was not of any major economic benefit to Britain itself. If anything, the administration of India was a cost to Britain. So the fact that the empire was sustained for so long – the story goes – was a gesture of Britain’s benevolence.

New research by the renowned economist Utsa Patnaik – just published by Columbia University Press – deals a crushing blow to this narrative. Drawing on nearly two centuries of detailed data on tax and trade, Patnaik calculated that Britain drained a total of nearly $45 trillion from India during the period 1765 to 1938.


It’s a staggering sum. For perspective, $45 trillion is 17 times more than the total annual gross domestic product of the United Kingdom today.

How did this come about?

It happened through the trade system. Prior to the colonial period, Britain bought goods like textiles and rice from Indian producers and paid for them in the normal way – mostly with silver – as they did with any other country. But something changed in 1765, shortly after the East India Company took control of the subcontinent and established a monopoly over Indian trade.

Here’s how it worked. The East India Company began collecting taxes in India, and then cleverly used a portion of those revenues (about a third) to fund the purchase of Indian goods for British use. In other words, instead of paying for Indian goods out of their own pocket, British traders acquired them for free, “buying” from peasants and weavers using money that had just been taken from them.


It was a scam – theft on a grand scale. Yet most Indians were unaware of what was going on because the agent who collected the taxes was not the same as the one who showed up to buy their goods. Had it been the same person, they surely would have smelled a rat.

Some of the stolen goods were consumed in Britain, and the rest were re-exported elsewhere. The re-export system allowed Britain to finance a flow of imports from Europe, including strategic materials like iron, tar and timber, which were essential to Britain’s industrialisation. Indeed, the Industrial Revolution depended in large part on this systematic theft from India.

On top of this, the British were able to sell the stolen goods to other countries for much more than they “bought” them for in the first place, pocketing not only 100 percent of the original value of the goods but also the markup.

After the British Raj took over in 1858, colonisers added a special new twist to the tax-and-buy system. As the East India Company’s monopoly broke down, Indian producers were allowed to export their goods directly to other countries. But Britain made sure that the payments for those goods nonetheless ended up in London.

How did this work? Basically, anyone who wanted to buy goods from India would do so using special Council Bills – a unique paper currency issued only by the British Crown. And the only way to get those bills was to buy them from London with gold or silver. So traders would pay London in gold to get the bills, and then use the bills to pay Indian producers. When Indians cashed the bills in at the local colonial office, they were “paid” in rupees out of tax revenues – money that had just been collected from them. So, once again, they were not in fact paid at all; they were defrauded.


Meanwhile, London ended up with all of the gold and silver that should have gone directly to the Indians in exchange for their exports.
Riaz Haq said…
The Churchill Cult, by Jingo
Tariq Ali
Lionized in the age of Brexit and Boris Johnson as the epitome of bulldog spirit, Britain’s wartime leader was often reviled in his own time as a blundering reactionary—and rightly so.

https://www.nybooks.com/daily/2022/04/18/the-churchill-cult-by-jingo/


Over the last forty years, the English cult of Winston Churchill has reached near-absurdist levels of adulation in England, provoking a backlash from anticolonial critics of British imperialism. It received a further boost in March this year when President Volodymyr Zelensky addressed the UK Parliament over Zoom and paraphrased one of Churchill’s more famous World War II utterances (from his “fight them on the beaches” broadcast), linking it to the Russian assault on the Ukrainian leader’s country.

Russian president Vladimir Putin was assigned the role of Hitler. Zelensky took the part of Churchill. Members of Parliament from all four parties drooled with pleasure. NATO-land may have conferred a temporary sainthood on Zelensky, but we should not overlook how misplaced his analogy is. The spinal cord of the Third Reich was, after all, crushed at Stalingrad and Kursk by the determination and courage of the Red Army (in which many Ukrainians fought, in far greater numbers than those who deserted to Hitler). The strength of the US war industry did the rest.

As a result, there was no fighting on English beaches or anywhere else in the UK. The Luftwaffe bombed Britain, but Hitler’s feared invasion never materialized, as his ambitions foundered on the Eastern Front. Not to be too mean-spirited, let the House of Commons and the British media networks swoon over Zelensky and his impersonation of Churchill, though I would hardly be surprised to learn that the gambit was recommended by the British Foreign Office in the first place. But I wonder if Zelensky is aware that a tsarist general much favored by Churchill and armed by him, Anton Denikin, who fought viciously against the Bolsheviks in the civil war that followed the Russian Revolution, is hero-worshipped by Putin today.

And what of the hero-worship of Churchill? In the immediate postwar period, Britons decisively voted him out of power. The Churchill cult, an essentially English phenomenon, would not take off for nearly forty years. It was first propagated in 1982, almost two decades after his death in 1965, by Margaret Thatcher, who, with moral support from President Reagan and General Pinochet, won the ten-day Falklands war against Argentina. Churchill had been much invoked by all sides in Parliament before the war. The Argentinian dictator, General Leopoldo Galtieri, was compared to Hitler and those who opposed the war were referred to as Chamberlainesque “appeasers.”
Riaz Haq said…
#Modi offers #Hindi medical degree in #India’s war on #English language. He wants to free Indians of the “colonial mindset” left by the #British Raj. Just this week, Modi spoke of the “slavish mentality” surrounding English. https://www.theguardian.com/world/2022/oct/22/modi-employs-new-tool-in-indias-war-against-the-english-language-hindi-medical-degrees?CMP=share_btn_tw

Ever since it came to power, the BJP has have taken intermittent pot shots at English, branding it a ‘colonial relic’ surrounded by a ‘slavish mentality’

In October, government officials in BJP-ruled Maharashtra were banned from saying “hello” when greeting members of the public. Instead, they have to say “vande mataram” or “I bow to thee, oh motherland”. Abide with Me has been kicked out of India’s annual Republic Day celebrations and replaced with a Hindi patriotic song, while the English names of some army regiments are to be changed.

In 2020 the government said practitioners of ayurveda, the traditional system of medicine, should be allowed to perform surgery, to the horror of the medical establishment.

Now, once again, doctors are aghast after a decision by the Madhya Pradesh state government to offer a medical degree in Hindi. Until now, medicine has been taught throughout India in English.

For the past nine months, an army of 97 translators have been ransacking Hindi lexicons to find words for terms such as biopsy, neuroblastoma, and haemorrhoids.

Now that the Hindi textbooks for anatomy, physiology, and biochemistry are ready, first year students in 13 government medical colleges in Madhya Pradesh will be taught in Hindi from November, though the option of learning in English remains.

The aim of the new Hindi medical degree, said Modi, was to allow Indians from poorer families who are not fluent in English to pursue their dream of becoming doctors.

“We aim to ensure that the children of poor parents become doctors and engineers even if they are not educated in English …” Modi said on Wednesday in Gujarat while speaking about India’s New Education Policy, announced in 2020.

This push for Hindi has been enshrined in this policy which, among other things, emphasises the teaching of technical and medical courses in Indian languages. The rationale is that students can better develop their cognitive and analytical skills and be more rooted in their culture if they are taught in their mother tongue.

Some Indians, especially those who have been made to feel inferior for not speaking English fluently, would agree with Modi when he says that English should be treated as a medium of communication, not a “criterion of intellectual ability”.

The problem for orthopaedic surgeon Dr Rajan Sharma, former head of the Indian Medical Council, is the ideological motivation behind the decision. He believes politics should not be allowed to intrude into medicine.

Sharma is a Hindi speaker but, as he admits, he has no idea how to say “heart attack” in Hindi and he doubts if there are many chemists who could read a prescription in Hindi. He is proud of the contribution made by Indian doctors to healthcare globally, thanks to their training in English.

“It is regressive, backward-looking, pathetic, deplorable,” he said. “Where are the Hindi speaking teachers to teach medicine? I am not even going to talk about how good the translations are going to be because that implies one accepts the policy which I don’t. The policy will be a failure.”

Science commentator Dinesh C. Sharma, writing in The Tribune newspaper, said he hoped the course material would not be compromised by the translations.

“These graduates will be dealing with human lives. And textbooks are only one part of medical courses. There are hundreds of reference books, manuals and medical protocols, which are mostly in English and are vital for the training and functioning of a doctor,” said Sharma.

Others have suggested a better idea would be to offer bridging courses in English to help rural students to cope more easily.

Riaz Haq said…
Modi’s Double Engine Sarkar by Pervez Hoodbhoy

https://www.pakistanlink.org/Opinion/2022/Nov22/11/07.HTM

These are substantial, undeniable achievements that hubris-filled Hindu nationalists say derive from their greatness as an ancient civilization. But wait! China has done still better. And, though far smaller, many emergent countries of East Asia — Japan, South Korea, Vietnam, and Singapore — also boast of better performance than India’s.

In every case, the secret of success is well-known — strong systems of education that create skills, knowledge, attitudes and social behavior’s suited for modern times. Together with that, a strong work ethic in the labor force. Stated differently, high national achievement springs naturally from the quickness with which a country universalizes or ‘Westernizes’ its education and creates positive attitudes towards work.

Here’s how India grew into the present. Empowered by the scientific and industrial revolutions, Britain colonized India and sought to spread Western education and values. Conservative Hindus emphatically rejected this modernization butsar reformist movements such as Brahmo Samaj under Ram Mohan Roy and others made deep inroads.

By 1947 under Jawaharlal Nehru — an avowed Hindu atheist devoted to the ‘scientific temper’ — India was already intellectually equipped to enter the modern world. For the next 50 years, India’s education sought to create a pluralist, secular, scientifically minded society. It reaps rich harvests to the present day — which the BJP happily appropriates as its own.

But Hindu nationalists now want India’s goals and self-image drastically revised. Modi’s second engine, fueled by febrile imaginations, pushes India towards emulating some kind of Hindu rashtra from an idyllic past. My friend Prof Badri Raina, now retired from Delhi University, says that “this backward engine would have us believe that in ancient times we had knowledge of plastic surgery, aeronautics, satellite vision, even as streams of foaming white milk flowed down our plains, and golden birds perched on the branches of trees”.

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The loudest call for reforming Muslim education was that of Sir Syed Ahmad Khan. Madressahs, he said, are entirely unnecessary. Using religious idiom, he passionately argued for science and modernity. While his efforts led to some measure of functionality and to jobs within the colonial system, they were nowhere deep or wide as that of Brahmo Samaj. Conservative backlash limited Sir Syed’s influence.

Thus, by the time Partition came around, there was a massive Hindu-Muslim gap. Nevertheless, for the first few decades, Pakistan’s engine #1 steadily gained strength and was consistently stronger than its second engine. Among other things, Pakistan’s space program (born 1961, now dead) much preceded India’s.

Riaz Haq said…
A Pakistani Ivy League University in the Making?
By Akhtar Mahmud Faruqui

https://www.pakistanlink.org/Opinion/2023/June23/09/01.HTM


Beaconhouse National University is Pakistan’s first not-for-profit Liberal Arts University, founded in 2003 to provide tertiary education in the arts, design, architecture, media, humanities and social sciences, business and information technology. It was established through significant donations from a number of benefactors including the Kasuri family, the Dawood family, Dr Parvez Hassan, Mr Izzat Majeed and the Government of Punjab, to name a few.

BNU’s mission is to foster empowered and impactful global citizens in a diverse, socially sensitive, cross-disciplinary, liberal arts environment. BNU retains its identity as an apolitical, equal-opportunity, truly national higher-education institution, fast-emerging as a world-class Liberal Arts university.

Below is a piece highlighting the establishment of the university and written earlier during its formative phase.)

ABC’s Nightline program years back was a pack of distortions about a country that remained steadfast in its support for the US. Entitled ‘The most dangerous country in the world,’ the program conveniently ignored the country’s march in different fields and the progressive outlook of Pakistan society.

Yet, there was one positive comment that seemed to have unwittingly slipped from Ted Koppel’s lashing tongue: Some of the world’s best schools are in Pakistan! As the compliment was paid the ABC camera panned across a classroom full of young boys and girls. Their uniforms looked familiar. Was it a Beaconhouse School chapter? I was not sure. Yet the compliment - ‘some of the world’s best schools are in Pakistan’ - reechoed in my ears, and justifiably so. My own son, Jahanzeb, had studied at the PECHS Chapter of Beaconhouse. He was later to win a full university scholarship and excel in studies on migration to the US. His entrepreneurial successes were applauded by Forbes Magazine years later.

Over the years, the Beaconhouse School System has seen marked growth. Its branches dot the country’s landscape, and their number precipitously multiplies. Founded by Mrs Nasreen Kasuri and Mian Khurshid Mahmood Kasuri, the System is the largest private network of schools with well over 40,000 students This wholesome trend testifies to the fact that private schools today play a complementary, nay, catalytic role in strengthening the education sector in Pakistan. They have a chain-reaction effect and, in this enterprise, Beaconhouse’s example stands out, thanks to the painstaking strivings of Mrs Kasuri who has been at the helm of the School System since its inception.

Riaz Haq said…
A Pakistani Ivy League University in the Making?
By Akhtar Mahmud Faruqui

https://www.pakistanlink.org/Opinion/2023/June23/09/01.HTM


Beaconhouse National University is Pakistan’s first not-for-profit Liberal Arts University, founded in 2003 to provide tertiary education in the arts, design, architecture, media, humanities and social sciences, business and information technology. It was established through significant donations from a number of benefactors including the Kasuri family, the Dawood family, Dr Parvez Hassan, Mr Izzat Majeed and the Government of Punjab, to name a few.

BNU’s mission is to foster empowered and impactful global citizens in a diverse, socially sensitive, cross-disciplinary, liberal arts environment. BNU retains its identity as an apolitical, equal-opportunity, truly national higher-education institution, fast-emerging as a world-class Liberal Arts university.

Below is a piece highlighting the establishment of the university and written earlier during its formative phase.)

ABC’s Nightline program years back was a pack of distortions about a country that remained steadfast in its support for the US. Entitled ‘The most dangerous country in the world,’ the program conveniently ignored the country’s march in different fields and the progressive outlook of Pakistan society.

Yet, there was one positive comment that seemed to have unwittingly slipped from Ted Koppel’s lashing tongue: Some of the world’s best schools are in Pakistan! As the compliment was paid the ABC camera panned across a classroom full of young boys and girls. Their uniforms looked familiar. Was it a Beaconhouse School chapter? I was not sure. Yet the compliment - ‘some of the world’s best schools are in Pakistan’ - reechoed in my ears, and justifiably so. My own son, Jahanzeb, had studied at the PECHS Chapter of Beaconhouse. He was later to win a full university scholarship and excel in studies on migration to the US. His entrepreneurial successes were applauded by Forbes Magazine years later.

Over the years, the Beaconhouse School System has seen marked growth. Its branches dot the country’s landscape, and their number precipitously multiplies. Founded by Mrs Nasreen Kasuri and Mian Khurshid Mahmood Kasuri, the System is the largest private network of schools with well over 40,000 students This wholesome trend testifies to the fact that private schools today play a complementary, nay, catalytic role in strengthening the education sector in Pakistan. They have a chain-reaction effect and, in this enterprise, Beaconhouse’s example stands out, thanks to the painstaking strivings of Mrs Kasuri who has been at the helm of the School System since its inception.


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Dr Isa Daudpota, an IT expert who belongs to a distinguished family of educationists of Sindh and is an outstanding academic in his own right, speaks candidly about the BNU. “The effort is to impart quality education over and above what is offered by other universities. The closest to us is LUMS but we offer a more diverse menu. We offer subjects which are not taught in different universities.

“The way to teach would be different. There will be more open discussions. Indeed, it would be discussion-based education, giving a student the chance to design his/ her course. BNU will be closer to an American Arts University.” ....

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If PINSTECH (Pakistan Institute of Nuclear Science and Technology) could win accolades and be described as ‘best of both the worlds’ by TIME magazine, thanks to the vision of the late Dr I.H. Usmani, Chairman, PAEC, would it be too much to expect that the BNU would emerge as the equivalent of an Ivy institution - if not today, 10-20 years hence? If some of the best schools of the world are in Pakistan, why shouldn’t we succeed in establishing some of the world’s best universities in the country? – afaruqui42@yahoo.com

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