Book Reviews : KRISHNA KUMAR, Prejudice and Pride: School Histories of the Freedom Struggle in India and Pakistan, New Delhi: Viking, Penguin India, Rs 395

Pub Date : 2003-12-01 DOI:10.1177/001946460304000411
V. Geetha
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Abstract

This is a book about history teaching. It examines several school textbooks from India and Pakistan that deal with the freedom struggles in these countries for a purpose: to understand how they remember their not-so-distant and shared past, and the manner in which they bequeath that memory to their young. Krishna Kumar’s careful and incisive analysis of these school books demonstrates how their discursive coordinates are, in fact, determined by the imperatives of nationbuilding and good citizenship. Stories are told or not told, elaborated or paraphrased, made mute or eloquent to produce narratives that instil in the young a measure of patriotic pride and loyalty. In the textbook world, the agents of history are not men and women, who act at the behest of circumstances which are given to them and which they actively try to transform. Rather, they constitute a veritable pantheon that the child is expected to automatically venerate and emulate. The past, in this reckoning of time, exists chiefly as exemplum-it is a morality tale that can only be understood in stark oppositional terms: nationalist/(imperial) loyalist, Hindu/Muslim, secular/ communal. History itself is an adventure story, episodic in the main, and dramatic, in what are clearly its climactic moments-August 1942, Direct Action day .... Why has history teaching in both countries assumed this allegorical form? For one, this has to do with how education is conceived in either-a learning and committing to memory, sets of facts that encapsulate, rather than explicate and interpret meaning. Textbooks are central to this enterprise and the history textbook, like its counterparts, exists only for this purpose-to demand a knowing that is enumerative and formal.
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书评:克里希纳·库马尔,《偏见与傲慢:印度和巴基斯坦自由斗争的校史》,新德里:维京出版社,企鹅出版社,395卢比
这是一本关于历史教学的书。它研究了印度和巴基斯坦的几本教科书,这些教科书涉及这些国家的自由斗争,目的是:了解他们如何记住他们并不遥远的共同过去,以及他们如何将这些记忆传给他们的年轻人。克里希纳·库马尔(Krishna Kumar)对这些教科书进行了细致而深刻的分析,证明了它们的话语坐标实际上是如何由国家建设和良好公民身份的必要性决定的。故事被讲述或不被讲述,被阐述或改写,被沉默或雄辩,以产生一种向年轻人灌输爱国自豪感和忠诚的叙事。在教科书的世界里,历史的代理人不是男人和女人,他们是根据环境的要求行动的,他们积极地试图改变环境。相反,他们构成了一个真正的万神殿,孩子们被期望自然而然地崇拜和模仿。在这种时间的清算中,过去主要是作为范例存在的——它是一个道德故事,只能以截然相反的方式来理解:民族主义者/(帝国)忠诚者,印度教/穆斯林,世俗/社区。历史本身就是一个冒险故事,主要是片段式的,戏剧性的,在它的高潮时刻——1942年8月,直接行动日....为什么这两个国家的历史教学都采用这种寓言的形式?首先,这与教育是如何被理解的有关——学习和记忆,一组概括的事实,而不是解释和解释意义。教科书是这项事业的核心,而历史教科书,就像它的同类一样,只是为了这个目的而存在——要求一种枚举的、正式的知识。
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