Thank you so much, Angelie. I'm sort of reading out to people.
And as usual, have stuff too many things into this.
So I don't know if I if I would be able to finish in time, hopefully.
So let me begin. The spirit of colonial education and the dissemination of print in modern stresses,
the orderly 19th century to the growth of an educated middle class and a vigorous public sphere in Marathi.
The rise and spread of Western education had two significant consequences.
It produced a middle class that became a mediator between the colonial government and the native society.
And this middle class began to analyse the native society through categories that were made available to them, to Western education.
By the late nineteenth century, two interdependent developments within this middle class can be observed.
On the one hand, this class was dependent on the colonial government for its livelihood, and the process had fashioned itself in the colonial image.
But on the other hand, it also became the vehicle of the emergent, anticolonial nationalist consciousness.
This anticolonialism had two central concerns regarding the impact of colonial education on native society.
One, that colonial education had decayed the bodies of the young students and emasculated them.
And to that, it had uprooted them from this Lodish that his nation saw.
So blusher that his mother tongue. And so a dogma that is religion.
Here, I'll discuss what these concerns regarding the impact of Western education.
That was deliberated by the middle class literati in the late 19th and early 20th century Marathi public sphere.
With the establishment of Bumba University in 1857, educational levels in Modder after it bifurcating along two lines Meraki schools for primary and
lower secondary classes and exclusively English education at the metric relation and college level.
As a consequence of this linguistic split within the educated and the Western educated middle class since the early 19th century,
English remained confined to more elite circles that would left with the Colonial State.
Very, Muraki emerged as a more potent medium for public conversations.
As we know, an article has rightly pointed out, this Western educated underclass, which operated primarily in Meraki,
was foundational for the development of Marathi public school in the late 19th century.
After passing, the seven standard, students could choose to appeal for either matriculation,
which is mandatory for those who want to go to college for further studies.
Or they could opt for Niccola final, who would seek employment after school.
Most students who find matriculation most students would find matriculation very difficult,
and those who bussed matriculation to reach college would take another five to seven years to finish graduation.
Consequently, a very small number of students would go on to complete their graduation, and eventually many of these graduates would die young.
The problem of the Audy deaths of these graduates was widely recognised and debated in Marathi public public-Spirited,
particularly in the last decade of the 19th century when speaking at the convocation
ceremony of the Bombay University of that year at the 18th ninety four ninety five,
Dr Donkers Naglfar Monaca, the then chancellor of the university, reflected on this issue.
Why not to believe that decadent social customs like child marriage and unhygienic lifestyles of the natives?
They're the primary reasons behind the ugly deaths of many of these graduates.
Just just randomly in reply to wander Good pointed out that social customs such as child marriages,
affected not just the graduates, but the entire society.
He instead thought that the excessive burden of studies and exams on the students was the real reason behind it.
Early deaths.
The problem of the early deaths of the graduates was that they couldn't subject of public conversation in 80 90s models issued on Goodey.
Professor of Physics and principal of Ferguson College published a book titled
Brauman Revenge Video Romines and Colonial Education in 1895 to address the issue.
Gordon Stick's sought to examine the impact of colonial education on native
minds and bodies under the title of Goalie's book referred only to the Romans.
He clarified that he considered all the scribal gasps, including the Brahmins and goddesses in pottery pebbles as Romans in his book.
According to Gawley, colonial education was the root cause of the leaking of the bodies and minds of the students.
He believed that the spark that colonial education created in the first generation of Indian
students in the 19th century had substantively waned by the last decade of the 19th century.
He had that colonial education as if a radioactive component decayed the bodies of the native students.
His concern for the native bodies was also evident from the titles of the chapters in his book,
including The Beagle, The Steuben's Bodies Weening of the Students Minds.
More Thoughts on the causes of the mental and physical decay. The importance of body strength, etc.
Gordis text was a mixture of a reformist gaze with a strong critique of the Bremen's and
a revivalist hope of recovering Swaraj through building bodily and mental strength.
Is strongly disagreed with many Romans who considered the colonial period as a
period of a historical transition and who hoped that once this phase would boss,
India would ordain its lost glory once again.
He instead observed, In the last 20 years, the average height of Grellman graduates has diminished by the ratio of two inches.
Britannia's the body strength has also reduced by one third.
The same can be said about the women. I have already shown how society has obtained shortage.
Stone did remind industrious and masculine men are dying. Education and poverty have embraced one another,
and the breadth and the verdict of this country has become inversely proportional to the abilities of its graduates.
How can anyone claim that this transition is indicative of a future renaissance?
One of the solutions that Gullett good proposed for the resolution of this crisis is triggered by the colonial education system was to
produce a network of graduate from Ducey's or the Hindu missionaries inspired by the teachings of somewhat around us across the country.
Gaudi's anxiety regarding the decline of the Romans was a widely shared with Bob
and other drug reviewed his book across seven consecutive editorials and Cassity.
Derek largely agreed with goolies pessimistic view, but argued that it was not just the Brahmans were Dentyne moderate and society that suffered
from this decade and that the colonial rule was the main reason behind this condition.
Although Duke shared aspects of gold, it said reflexive critique of the Romans,
the late 19th century intellectual and political climate had already be of the V for nationalist imagination,
which sought to affirm the cultural and moral health of Hindu society. The early 19th century insistence on reforming the Hindu society,
evident in the writings and actions of look at the idea and fully had begun to diminish.
The late 19th century, Mr. Shastri, Richard Room go to the self-proclaimed Shivji of the Marathi language declared in his new one Tomala OCD offices
that launch this paradigm shift in Meraki that there is nothing wrong with this country and its people.
Still further develop this MTD form argument in a gulman published in Cassity, on which Moomaw is what margin is public speech at Harvard in 1990.
The margin. He had argued that reforming the familial and social space was a prerequisite for Indian independence.
Duke explained his position most clearly in the following words. I disagree with margining.
Consett Obama, for example. Burma had been has been practising all the customs that social reformers desperately desire.
Edward Marriages, Vidaurre Remarriages, Simular Religion. Women are allowed to educate themselves, no goss' system, etc. since long.
But in total, the lack of virtues such as industriousness, being proud of one's creed, religion and language, intense collective ambition,
gordin greatness and the national aspiration to make the nation strong in terms of knowledge, strength, valo and other accomplishments.
The Burmese and the Indians are no different from one another.
All reformers blame the lack of reforms in Indian society for the absence of these virtues.
But the Burmese situation does. Is that because under that order, reformist privilege between social reform and national progress is incorrect and
needs to be modified even if all the videos of Hindustan get rheumatic tomorrow?
The material or spiritual conditions of the country will not change. In short, national progress and social reform are two very different things.
This is the reason why I critique reforms and that proponents, despite not being obvious who many of their ideas.
I think Hindu Dharma and Hindu rostral are more important than social reforms,
and whatever reforms we may need will automatically take place when we devote ourselves
diligently to the task of creating national consciousness amongst the people.
Reasonable moving upward good. A professor of Sanskrit did Rajaram College at Global and the editor of a distinguished monthly Tomala,
the newspaper summative and another renowned periodical. Vishal wrote to also read it Durex argument many of times in his writings.
Much like to reject what was not a classical orthodox himself in his personal life and shared delux
believe that political freedom was the mustardy of all the social religious programmes of India,
the nationalist outlook envisioned by Supreme and took upward social reforms and paved the way
for a new form of collective imagination in Modesto that we would go with two of the Kiti.
But isn't it those of this form of nationalist modernism, which was non orthodox and you don't get a form of the late 19th and early 20th century,
and it was also shared by many across political groupings. One of the central concerns of this new imagination was the idea of Rush to use fiction or
national education in 1880 to Bruun go in order to go to started new English school at Pwning.
Subsequently, the principal of the school volunteered. Oddy specified that position on education in his testimony in front of the commission,
and I quote, The aim of the whole educational system at present,
administered as at present administered appeals to me to make the native speaker and
write good English and not to enable them to be masters of their mother tongue,
as if the object of the universe object of the university that was sent forth into the void every year.
A lot of anglicised graduates in Strogoff graduated natives, this by the dawn of the century,
particularly by nineteen or for ninety five in the aftermath of the partition of Bengal.
Then Luke wanted to put up his four point programme. The idea of national education began to be practised quite widely.
Invest in India, apart from the new English school that also employs many other private institutions devoted to the idea of national education,
the somewhat Idella established in 1986 was a pioneering effort in this regard,
which would give somewhat of a dead in rulers of Egypt will go to a tour guide also had to do studies with legendary historian VK Roseworthy.
And he has. He was deeply influenced by the ideology of Swadesh so Busha and so I dunno, that was popularised budget good.
He started somewhat of a delicate boogied and instil these values almost as Steuben's strength.
And Baule had been some of the most significant motivations for cultural nationalists.
The mean that was able to go towards for the school and also for the newspaper
that he ran for about Denias somewhat to meaning Strong indicated this opposition
of its strength and also evoked the memories of somewhat around us a centroid of
the 17th century and the most revered by the English educated modern Romans.
It was from Summerton on Does It Raj, what he heard today of the Dole model for Burma,
which was developed in a variety of ways across roles in Meraki print materials and from the physical exercises, clubs to theatre and cinema.
To illustrate the explicitly masculine character of modesty and humbleness,
this explicitly Hindu character of the Net and also the explicitly Hindu character of the national festivals that started in 1990s.
The Festival Undisputedly Festival, but also manifestations of this obsession with strength and power.
The building of the body politic of the nation was the essence of celebrating in two days,
like greenish and Dedee, like historical figures such as separable dishwashing geese recorded celebrations.
A tonic for the fragile nose of the Hindu body politic in Rajouri is another nationally
striking separable issue was imposed as a poor symbol of both Hindu sovereignty and modesty.
She was she was projected as the protector of cows and Romans with the systematic cultivation and dissemination of the myth of somewhat around us.
As she watches grew, particularly by Raj Radi and another somewhat to be audition gods requires Madou the
specificity of moderator than what was articulated in its masculinity and strength.
Somewhat around us. Thus was a recurring symbol of Moskalenko think mental discipline and bollo,
as well as the representative of long after Romans who viewed themselves as the city, as the gurus of all the Verna's.
We just goes joyous for the name of the new school was a deep-rooted metaphor amongst the Brahmin intelligencia of modern not so much of a done.
It began in 1986 and upward.
In a public advertisement of the school, it was mentioned that it was to be affiliated with the upcoming Banaras Hindu University.
However, at somewhat of a delay was already declared illegal by the British government.
By the time the Banaras into University started in 1916, this report of a proposed affiliation never quite materialised.
Soon after its formation, somewhat of a delay was shifted for us to Mitros near upward due to the outbreak of plague and later to torigoe near Pwning.
Although somewhat of a delay was based on the idea of national education, which aimed to decolonised the individuation.
It was not traditional in Dubai charter. It was a modern residential school that sought to incorporate many more than subjects such as history,
geography, mathematics, economics, Meraki drawing Sanskrit and hit sciences in its curriculum.
The sea levels also had a component of religious education and do the institute was technically open to students or for allegiance.
In practise, the content of religious education remained limited only to the spirit of Hinduism.
Though apart from these modern subjects, students were taught pottery, carpentry and knitting,
along with Indian classical vocal and some basic training of other Indian languages, including Gunnedah and Gujarat.
The school was affiliated with the Swadeshi Glass Factory, and the student send for training as well.
The sea levels had somewhat of a delay also in ward decks that were actively circulated and widely read in what I could print publics at the time,
including the votes of somewhat it almost as collection of poetry.
Now, initially, the 13th century Meraki commented in book would be the selections from Kaplan Gosney, one Tomala and selected articles from historian.
His book, The Curriculum, wants to add a significant component to physical exercises and Indian sports.
Also, the school only admitted unmarried male students raw material was one of the most important Predix visits
for admission in the votes and political climate in the aftermath of the assassination of Mr Otto Jackson,
the district collector of Nozick of students.
Many of the members of somewhat of a Delevingne known sympathisers of the revolutionaries,
the colonial government soon declared somewhat of a delay as unlawful in 1910.
And we up up on a few of his colleagues, were sent off to prison when somewhat of a delay was shut down.
Many of its members and including students and teachers, joined Broad Newmarket, quite a few of them,
like she then gone a day and modern history difficult but actually instrumental in the transformation of broad namok into broaden the Barshop broaden.
The Bachata was initiated by not just three Muraki, who will later renamed himself as given the city's wattie after he took some Nesse in 1931.
But then what was established by not interested?
In 1986, after the death of his most revered teacher, Rob Neman, the cities with Eat and took a moment,
it is good to not interest that he named his school, brought Neumont later in 1916,
broadening what was formerly transformed into broaden the Barshop with the arrival of
the vehicle that he Golladay Shastri and those from some of them with delight and a few
others from other traditional sounds good schools like Gongora brothers from police
additional who would at least starting under the ground Modiin Grammar and in Sangli,
Gesher Shasti, Rippetoe over on Jinno at the police S.T. from Bambu,
which Newport On-street from being the two shastri days of the vomitous the brother the Barcia began to be oriented to.
Apart from the preening and traditional Indian philosophy since the Gromo and philology, not our interest.
He also incorporated subjects like history, geography, Marathi discursive texts to empower historians for the modern times of.
It was argued by the proponents of running the BARTAL that, like the more than Emmi, has little knowledge of Indian cultural and religious traditions.
A loner, chastity also has little understanding of the modern world.
In our scheme of higher education, the idea is to end simbel, the learning of the word and the new word.
We have designed the syllabus in such a way that the Brodney Bachelor and just pundit's will change the world's opinion about classical Chastity's.
They will not follow the tradition blindly and insteps and synthesise the reason with faith should end up in their search for truth.
And this search will be ASPO the needs of the changing times.
The process that led to the designing of the curriculum at Broaden the BARTAL indicates that there were conscious efforts on
their part to carve a distinct bought from other traditional Sanskrit but chose not Aanchal study and the new English educator.
Chastity's holda somewhat of a delay or for two main courses.
First is the highest hired, of course, would just friction for the training in a specific branch of Hindu theology to become a chastity,
which would take about 10 Petroleos and the other was a secondary cause.
Modern Micucci action for training religious teachers, public speakers and Kohlman Citizens for the secondary cause.
Brodney Barcia, Australia to bring together three different Knoller's traditions Sanskrit Brockert that is Meraki and English,
Sanskrit training and more general information about religious rights. Selected portions from the redoes.
Selections from the city's Nitpicked or one of the six auxiliary disciplines of Indian philosophy known as the V Dongles.
The bug will go to Geeta and will finish it more about it. The Ramayana. The selections, some selections from put on us.
Sounds good literature and boy do re mi monzo philosophy.
Redonda and the Derval Justice Muraki teaching was based on selections from modern prose and poetry,
a knowledge of which was deemed required for an efficient scholarly writer and public speaker.
The level of English Daudt was the equivalent of matriculation, and all the other subjects covered included the history of India,
political systems of England and other European nations, geography and mathematics and basic calculations as required for everyday transactions.
The intellectual genealogy of prominent BARTOSHUK and be triste on the one hand to the classical Indian philosophical traditions,
while on the other hand it was organically linked to the forward of cultural nationalism.
Inspired much of the one Grand Duke in the late 19th and early 20th century,
Brodney Bottrell shared the same missionary zeal with which children Gertrude and Egypt could envision modern India as luxury.
When Chastity recollect that Gebran Gosney, when the mother was read and treated at the beach and had an enormous influence on its internal culture.
Although broaden the branch, I was experimenting with both the form and the content of traditional songs with education.
It was not a radical institution by any means. Despite all its modernise, the school admitted only Brahmin meetings as students for many years.
The very first rule you had regarding admission was that the school is open only for the
five Goda and Dovid agreements and begin admitting non Broman students much later in 1930.
However, in the recollection of liberal justices Will Sheehy says that they began admitting no enrolments only by 1942.
In 1916, there was 60 students in the batch of 22 for the higher courts and 38 for the secondary course.
With the rise and spread of the idea of national education,
many who were discontent with colonial education were drawn to the Barcia various Liberman's of look.
One took note, notably from across different Meraki speaking areas like Windrow,
editor of Monistrol newspaper from Lockwood Model Schuss Model City Huddy Ani from Yo-Yo Ma corporative normal morality
Volman roll like of Heidelberg gungun the dish one day and go into IBRD from Butoh since doldrums to departure.
This underscores that it's perceived, this underscores its perceived importance and that attraction of.
But the bachata was not limited to a small coterie of traditionalists in a small town like White.
In 1917, Vinoba Amobi also stayed in front of Porcello for six months.
The studies show that it is common for young Geeta. Although most of these guys were orthodox in the matters of religious views with students,
they had arrived at the bottom of the Barcia increasingly lean towards the liberal and reformist position visibly.
This is not normal. The spectrum of ideas of early 20th century nationalism, national education, concepts of traditions,
whether more meaningful anodised about you can do guy achieve the political orientation of bread and butter.
It was evident even in the daily routines of Steuben's of the school or every morning between five a.m. to fight audism,
the students were to recite the morning prayers, which included a sort of dramatic video as well, as we noted, Dumbledore's sour grapes.
SWAT underachieve body. And in the early years, the school was also influenced by the ideas of revolutionary nationalism.
The audience annual report of a liberal to deal debauches of the year 1924 prepared by Gongaware Shortly Sawney.
The report provides interesting details about the school's curriculum, students routines,
the various extracurricular activities of the school and the school's finances, et cetera.
Rodney Barcia was a residential school there. Disciplining bodies was of a vital importance, maintaining personal and public hygiene,
offering Seawell for the sick and upholding sexual and spiritual morality by sustaining much
material and remaining free from any vices but essential aspects of the everyday conduct.
The report, more to data submitted to parliament, was organised at the bar try 1924.
Students were divided into extremists, moderates and Saraj party members,
and all of these groups produced handwritten newspapers to endorse their respective political opinions on other important activity.
The school was to divide the students into smaller groups and send them to different places on foot during the holidays.
For example, in 1924, one group would S.O.S that I'm oblation. Another went to war.
And one other, Venta pointed torigoe. Every year, students would walk for hundreds of miles to different places across moderator.
They would also prepare their own food with their meagre resources,
the body to discipline and the qualities of austerity, physical endurance and connexions with countryside.
Two long journeys on foot that advocated, cultivated and prised in Gandhian nationalism were also dead for debated in the book.
In the Battle of the Philosophical Foundation, however, was a deliberate attempt at blending sounds good to take and Western education.
Rodney Barcia and the new candidness.
Rodney Barcia also played a critical role in the advent of an anti Orthodox idea of what do damage million units in the early 20th century
after a politics of consensus about the notion of modern handedness was generalised to various intellectuals reformist initiatives.
Although Saladrigas influential text Hindutva has obtained a canonical status in this regard,
it is important to note that many such projects that are undertaken during this period,
such as the historically and chronologically arranged Encyclopaedia of the Shastra, which is Dr McCool's,
which began in 1931 at White America Volume History of Derwish Estero Upon during Volman Garney in 1930.
And the idea of new Hinduism propagated by the dormant Internet Mundos founded
by Not ArchCity Marathi will not just equal zie and Modu says to be difficult.
Akello NOLA in 1944. All of these efforts significantly contributed to the making of a new internationalist and modernist cultural politics of India.
The common institutional norm that connected these concertedly had diverse efforts was brought in the Barshop
religious at different conferences to deliberate on the pressing question of reforms within the derwish.
Estero began to be organised in modest Christens the night. Since the orderly 1920s.
In these conferences, this is not in a position about a staunch belief in the divine status of the redoes.
And does Mutis, as the codification of universal and absolute truth, was explicitly articulated.
It was argued that Mutis should be practised to the liquor, and even if the spirit these were to be interpreted,
they could only be interpreted in the light of the philosophy of Woodwell Me Monzo in 1920.
In terms of bloodshed which was organised in Nozick, the Rodney Boatwright's hostages,
namely Muraki and Devika, presented a 14 point programme of reforming various Hindu beliefs and Customs Leito.
In January 1926, a conference of Chastity's and pundits was organised by Gey show that the model at Thorngate,
in condition no demand of the Santoshi Morrocco, could one day go.
It was the president and many eminent Chastity's and religious preachers, including Orchard's of various veto's as well as the political petion.
Good idea that in attendance, the conference led to dislike the significant debate amongst the pundits.
A group of Chastity's such as Rajesh Shorthouse Three Brothers. Look, someone just redivert on the Christmas bastardy, etc.
I insisted on the continuance of absolute morality of all disabilities.
That is the done much astros' in the modern age that demanded that all the Hindu religious
custom should be followed as dictated by the Astros without any changes whatsoever.
The party Berthon body, the reformist justices from the bar trial, on the other hand,
stated the necessity of adopting the term which ousted us to the changing times.
Some of the points to made as follows. One dermo is not static.
It underwent remarkable changes to history. Although it seasons will not change, its form will be open to four new interpretations.
In the changing times two, it is critical to understand the various transformations in DERMO.
Historically, the videos are not divine and were not written but written by men and cities and put our
nose sympathy's and put on as reflect how their emotional stress changed through time.
Three Although the hospitals do not allow God ordered Hindu's to be purified and readmitted into Hinduism, it must find a way to do so.
All the food would not exist in the colunga, and to consider that the country as individuals do not exist in modern age is gravely erroneous.
And lastly, Hindus who have crossed the seas should not be asked to perform a penance ritual or seek atonement of any kind anymore.
These and many more points put forward by the in the BATO as hostages that intensely debated in the confidence under the confidence.
Could northera you render decisions regarding these issues that it is inconceivable to
be between the two groups of pundits was glaringly articulate it for the first time.
The proposition that the Hindu derwish I is changed over time and it should also change
with the modern times was considered at best radical and at worst blasphemous by many.
Similarly, issues resurfaced in the next religious conference organised at Hyderabad in 1927, and another set of heated debates followed.
Bronwyn Bishop of Rome and Conference organised in. DiMeo in 1927 announced unequivocally that all costs that equal views of one another.
Interesting to note, here is a comment from City Rush into the editor of Vijay Murata on the Brauman conference at Akolo.
This regarding any difference between the Orthodox pundits and applauding the bachelor collective.
He argued that the willingness shown by the Brahmins to consider every cost as
equal was only due to the immense pressure put on put on by this official.
That movement, the cheek or the butchery party born to destroy the Zionist regime will be communism.
He claimed that if Brahmins who, if unleashed, can even king the God himself are now accepting everyone as their equal.
It was only because of duty dolefully the lending of non Romanism.
The confidence, the Roman confidence witness Debrett's about two issues, in particular,
the status of individuals into into dining and intermarriage between different sub costs of romance,
not our interest anymore to proclaim that in the video that Vidhu, whose head has not been achieved,
the show should not be considered auspicious and should be allowed to participate in every religious ritual.
He also strongly advocated intermarriages between different Brahmins of costs.
He fought the claim that all the Monarchos and other Radeon gossips like monies that
the three Rs and should be allowed to access the verdict rituals in these confidences.
The Chastity's will broaden the Bojana highlighted the importance of his story,
sizing the formation of the Hindu Dharmic tradition, which led to the idea of Dharma Goosh,
which is a project of historical ordering of the various laws of the spookies,
a project that began in 1931 under the editorship of Lakshman Just DLC and its continued till this date there.
MacOS was organised around the many aspects of Vedic religion. Some schorno, such as people who voted an out of Nostromo should d [INAUDIBLE],
etc. Each volume represented chronologically arranged watching notes that could be found across numerous Vedic
texts as best to present a historical map of the changes that took place within the Vedic religious universe.
The idea behind the term, of course, was to examine the transformations within the various concepts,
values and theories that were foundational to Indian society.
The central impulse behind this reformism instigated by Notar in custody was nationalism.
More specifically, the form of nationalism inspired but not ancestry belonging.
If you can just give me a minute or two.
Just just two more minutes. Yeah. Not Aanchal.
So. All right. So not ArchCity argue that through his reading of the Boggo, that text,
he realised that in the ancient period of Hindu history, many people could change that.
Verna's, which convinced him that goss' based hierarchical, goriest in the social order was not essential to the conceptualisation of influence.
He also found various other textual pieces of evidence for the existence of added manages, divorce,
etc. in Indian society and therefore argued textual feudal aspects of religion could and should change, according to Daesh Goll and put a study.
To sum up to conclude that a number of other people that I wanted to talk about, however.
So in conclusion, I would say that the emotional gloss of reform is Romines,
a few trained in that much Austro and many who were English educated who recognise the need to reformulate the word hierarchy.
Pilley oriented Hindu social order that Gosta operated as fixed and given the envisaged a new category of political
identity Hindu that would disregard the internal fact sections and hierarchies within the Indian society.
This new discourse referred to then, which I stood up only as a signifier of ancient beauty and an occasional guidebook,
would rather abandon the Castros whenever it created tensions within the political category.
All those outcomes will continue. Published in 1923, the present disposition.
Most clearly it was the Brodney March, our collective,
that created the historical context for its consumption and wider acceptance in the public discourse by
providing evidence from the Derwish Austro for the historical transformations within the Hindu social order.
Thank you. Thank you, Robert. Sorry for interrupting you, but I want to make sure that there was enough time.
So the question was such an excellent paper, fantastic presentation.
So I want to invite people who are attending to type in questions in the queue on a box that we can begin with.
Frank Sunland's comment for now.
He says, excellent paper. Am I correct in remembering that Purgative per Lakshman Justly Gelo.
She was a student at departure. Yes, absolutely.
He was the student then and later the leader of Brother Barcia in the in the second half of nine,
Custardy actually took Sounness in 1931 and took very little part in the everyday office of the school.
It was shown just that he was sort of, you know, took the initiative to develop this vital into a wider network.
Of one important aspect that I should mention here is that, look, one, chastity also became a node who connected brought the bachata to,
on the one hand with Gandhi and on the other hand with Edmond, Roy and Onda.
And he was also closely associated with looked at it and so on.
And the non Brahmin movement brought the watch out in a luxury undeveloped and interesting.
She actually operated as a much wider and reformist sort of, you know, police.
Thank you. Rahul Suchin, Cape Cod has a question.
He asks, How was Sophocles sharp criticism of Coston Orthodox Hinduism, the seven Jain's received by Pradnya Shah?
Thank you so soon. I think this is this is one of the things that the debate for a good number of times, I think what happens in there by early 1930s.
We see that there emerge two kinds of factions within Brodney by.
On the one hand, we have Lakshman Chastity's all XI and on the other hand, we have Modu Shastri,
Devika Mahadi, which has to be difficult along with luxury and not just a cosy forms.
A new organisation called Datamonitor name Wonder. And then when you then wonder, becomes a far more salver good right in its orientation.
All on board. These factions would agree on all of those critiques of Hinduism.
That's our Hasbrook and propagated. In fact, they would go even further than our God.
They would even provide evidences to cut in order to to a poor salary because views.
But look, were just the evil. Becoming Griest and becoming more Marxist and more critical to the very idea of
Dharma would differ from regular Chastity Auxerre and mothers just to be difficult.
Who began to understand Dharma or use that category more in a political sense.
Much in the solid, Caveh. Thank you, Rob.
They don't seem to be more questions in the chat box for now, but I wanted to invite the other people, moderators and others who are available here.
If you want to turn on your mike and ask a question. If not, I will, but I will have one of my own.
But I first wanted to see if anyone else had a question. But I guess it is a question of Dominick's.
Isn't that a little bit further up the chain? Oh, I didn't see that.
OK. The new ones, I didn't see them. OK, Dominic, go ahead.
Oh, sure. I'll just say Rala. Thank you.
This was a really fantastic paper and it's just really wonderful to see how your work has progressed over the years.
And my question was just about the methods that of learning that were used in these educational reform projects.
I was struck that Rahm Dawson on dusty texts were so important. And so I'm wondering, was there self-conscious?
I'm too rich, burned to some kind of precolonial way of of teaching.
Like I'm thinking of like mnemonics or bodily discipline. Like the way that content was actually delivered to students.
And then just a small question about whether there was any teaching of Modise script or reading of historical documents,
or was that not part of the curriculum? All right.
Thanks. Thanks, Dominick's, and very good to see you, officer, long time, right, infector.
Bye bye. I could have fined some of the details about reading Maudy script, but that was read.
The script was used to essentially exs, the Durham Hatemi, Gorder, much faster attacks that were done in Maudy.
Not a great number but do. But but Moody wasn't really reading history.
Wasn't really the preoccupation that do a great extent.
However, history was very much the project of history was very much important to history size that much.
I start with story size. The contemporary conditions of India was very critical.
So, you know, history emerges as a way in which you want to see that it emerged in market, public sphere of that timeframe.
I think the other question of yours is, is slightly more difficult for me to answer about mnemonics or other kinds of techniques,
because there is very little evidence to sort of work to this of, you know,
most of the information that I could gather is to some of the reports that I had an access to.
These had very little reflections on the specific techniques in the classroom.
How did the classroom actually look like?
And other than a more important source for me has been the memoirs and other kinds of writings by these people who were involved in this project.
So this is something that I should be exploring more. Thanks. Thanks for this. The next question is by Rachel Sturman.
And she says, fantastic paper. Thank you.
I'm wondering if the Pragnell Parcher specifically attempted to link the intellectual content of education to Brahmin men's bodily health.
Yeah. Thank you, Rachel. I think that is one of the important concerns that they had.
One interesting. So just to be difficulties, again,
the key person here who wrote a number of texts in Meraki and most of these texts actually addressed the two critical crises that he had in mind.
So he uses Hindu society that is bleak by two kind of crises.
One is this crisis of the mind that is essentially in considering oneself.
And this was ideas in video to the West and which is, of course, connected to the wider crisis, which is the crisis of the body.
And the body is, of course, the material human body, but also this figurative body of the nation,
the figurative body of religion and all of that sort. So that is in order to sort of get rid of that sense of deep seated sense of self.
One needs to revive the spirit of religiosity.
And that spirit of religiosity is not to be found in orthodox forms.
It has to happen in sort of entity foremost modernist manhood.
That kind of answer your question, Nicole sheep.
Rachael said that it is in some ways related to Dominic's question about how education should happen.
Oh, okay. Okay. So that is Butterly.
One of the things that is very, very important for them is that education, because it's a residential school, whether it was somewhat of a debt,
it started with a job worker or brought them Barcia and residential school for brumm majorities of, you know, unmarried young men.
And one of the important aspects of that curriculum is physical exercise,
which is including indians' forms, including in the long walks, including morning physical exercises.
And that or I mean, part of that culture is also sort of bolstered by this enormous dusty bottom up that, you know,
you'd you'd imagine to be like the drama Dossie missionary Hindu missionaries will in from the Dome is also used many,
many times by the vicar Shastri and his writings. Rachel says, thank you.
Which actually reminds me of. OK.
Where did it go? It was like that comment is a fairly good.
Like I can see this. OK. OK, but we have only five go and now we have two more questions.
But maybe we might have to take Leigh's question as the last one here unless we have more time after your response.
So Lee asks,
do any of these reformist reformist brown months or does any part of the educational course in the pragnell pie chart recognise buckteeth practises,
even the writings of Tukaram? Was there any attention to Maharashtrian?
Indeed, these condole by duty by itself. Thank you.
Thank you. This is such a wonderful question. I think, yes, that is the know.
There is a recognition of Tukaram a few times,
but I don't think there'll be any attention to Dobelle or other kinds of these food deities for the sake.
They wouldn't do the attention to go and put the of course, and and Hanuman.
But. But interestingly, what happens in the later part of this project is that the emphasis on Dedee or emphasis on this certain kind of religiosity,
practical reform, activity of religion became less and less significant as as it sort of developed into and under the doctrine,
which as a result she has of interest is she, in fact,
went all the way in 1941 to see a do argue that Hinduism is nothing but a bunch of legal Trudi's is much like what Ombud could have done in 1930,
36, in fact, wanted to dismantle this religion or to give the looking look just justice, though she went all the way in the 1940s.
So this this direction did not have much of a space for buckteeth tradition.
Or, of course, Schrum does was critical.
And that kind of book, the war is very much recognised in value, but none of the three, not even that issue of figures to that significantly.
Thank you. We have a few more minutes. Shalin, did you have a question or should I go ahead to student of X case question?
No, I think I think let the participants ask if that's OK then, other than me.
So so maybe we can quickly have Christian's question here.
He says thank you for this engaging paper, given that reform is not a singular concept.
I'd like to know more about how you use the term reform in this essay.
For example, in comparison to how reform takes shape in Stardust paper through appeals to colonial liberalism.
Wow. Thank you. Thank you so much for this wonderful question.
I think I think it's difficult to sort of identify reform as it as it sort of generally understood and seen as critical.
Or no. I think what is happening here for me, as far as I understand, is a revaluation of a tradition that you can not be of a friend,
that you are very much berkovic and the word underclass that we know not going to uses for these people that I referred to in my people,
that underclass, those people who mostly of the not really trained in English or or the use of the kind of understanding
of reform for them is deeply associated with this whole metaphor of of seed and root and tree.
And that that is also figured in in John in his writings and in the rise of power.
So this is this is there is something different thinking about organic mass, organic relationship with society.
And in order to keep that intact, you need change.
You need to modify. But you cannot lose, decide or relationship with this wider organism that you're part of.
And I think inductions, what they're doing is that they're fighting with orthodoxies to make them aware of the changing times.
And they're also innovative having a debate with the reformist reformists who are very, very critical of religion.
But they're also trying to have a conversation with the reformers to sort of make them aware that you need to keep that relationship,
the umbilical cord with the society intact.
And that is the kind of predicament that they are in, which is the Turkish tradition, which is also, you know.
But of course, there are these these there are a number of different trajectories within Rodney budget.
So they're not always singular. Well, I know I know that I haven't really answered you very satisfactorily.
But give me sort of think more about this. Thank you, Randall.
And there are two more questions by Sightly Bunday that that any pretty good.
But I don't think we have time challenged. Do we have time to go into the questions beyond twelve and beyond the time?
I think so long as there only two. I guess we might, yes.
So far I can see only two. So Smiley asks, I says, insightful paper indeed, Rathole.
How did the local Orthodox Brahmin community of Y receive the Berkshire model of education, especially religious reformist education?
What were their responses? Buildings are not happy at all.
No. Viag also had bogusly Lily, who published Detmer as a periodical and who was extremely critical of the non Roman
movement's attempts to in order to claim Chatrier status and broaden the budget.
I was extremely supportive of the of that end of the budget.
In fact, Devika was one of the first trustees to write in support that supported the claims of the books as it wishes.
But that what happened in the in the in the longer term is that Brother Borgia was not that radically or no rhetorically aggressive brother.
I was at this point, a personality at the forefront.
But given this, that is what he was, very, very flawed, quiet and calm, sort of a person that was not you know,
you would find too many situations where it's confrontational, rather watch out.
Did a lot of writings and public speeches and all that, but all of those were sort of taken as problematic or different.
But there was never a real problem in terms of sitting together or cooperating with the wider orthodoxy.
However, of course, the number of people who oppose them are very, very large, including the you know, the Banaras pundits,
including the Duale pundits, including the value pundits and says including the whole Upwood pundits.
So it was a very lawn's sort of a battle on the on that we are in federal debt.
So you would actually see them becoming more public speakers, the public intellectuals, rather than operating at Chastity's in the late obedient.
Thank you. Well, actually, there are two. One is by Polly O'Hanlan, which I missed.
That was a. And then there's one by Prati. Polly asks Polly, do you want to turn on your mike and ask yourself.
OK, I can read it. Bolly says, interesting that the physical culture aspect of these new initiatives seem to have bitten Brahmin ised,
whereas the precolonial culture of practising strength, building and martial skills was much more socially open.
Would that be correct? I mean, yeah, it seems so horrible that they sort of two distinct I'm pretty sure the two distinct ideas are speechless.
I think they're sort of, you know,
deeply implicated into one another because all of this and I'm Dulcy Traditional is also of the body-building and cultivation of all of that.
And so much of it was also connected with this whole practise of literacy and
writing and back sort of practising and disciplining of the mind as well.
So discipline is key here, I think. And that is is located in that precolonial tradition,
which is identified as distinct from in the much the same way, I think what happens in full leave.
There is a distinction that emerges between the Romney book, the Endemol Rollman book, the that kind of also operates here in the board manuals.
Thanks. And the very final question is, by practicals it by day.
And she asks, how did women feature in the imagination of the pragnell Barcia initiates?
Yeah.
I mean, apparently you don't find too many women or too many gender questions or concerns talked about in by these, you know, the batch of associates.
But there is a discussion of gender. Of course. Or women as as as you know, as the typical classical feminine space,
which is to be protected from the from the colonial gaze and the east and the Muslim gaze and all that.
So it's in a very, very, very, very orthodox in that regard, particularly difficult.
Shasti. Thank you so much, Rahul.
And thank you for the amazing questions and for the presentation. I should.