In 1903, Japanese scholar Okakura Tenshin proposed the idea of 'Asia as One'.
This pan-Asianism was based on the idea of a civilizational unity between China, India, and Japan.
Rabindranath Thakur was, too, an active proponent of the pan-Asian concept, and met Okakura twice before the latter's death in 1913. Tagore was initially receptive, but then grew concerned about the Japan-centric vision that Okakura was promoting.
In 1907, inspired by Okakura's ideology, Chinese scholar Zhang Taiyan asked rhetorically, "Are not our three countries like a folding fan? India is the paper; China is the bamboo frame, and Japan is the pivot linking these two handles".
In the 1930s, Okakura's ideas were ultimately integrated into the militaristic concept known as the Greater East Asia Co-Prosperity Sphere.
While Tagore rejected the military leadership of Japan, another Bengali SC Bose not only welcomed the idea but went on to join them.
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Here is a spiritual map of Benaras, with all its learning/pilgrimage centers arranged around its numerous temples. Any pilgrimage to Benaras was incomplete without visiting its learning centers.
One company official, A Troyer, Secretary to the Government Sanskrit College, Benaras, filed a College progress report on January 31, 1835. In his report, he gives a break-up of 181 students enrolled and the subjects they were studying;
Understanding Colonialism as an educational project;
What education essentially does? It modifies one's experience(s) by introducing certain frameworks for description.
These frameworks either form new experiences or introduce modifications in such a way that the earlier experiences are no longer accessible to the subject that is experiencing.
The early experience of a child, as shaped by his immediate environment, is no longer accessible.
In a way similar to the educational process, colonialism comes between the colonized and his experience of the world.
However, what distinguishes education from colonialism is the nature of the framework that intervenes between experience and its articulation.
There is a strange idea prevalent that by merely teaching the dogmas of religion children can be made pious and moral. This is an error. [1/5]
This kind of practice either leads to mechanical acceptance of a creed having no effect on the inner and little on the outer life, or it creates the fanatic, the pietist, the ritualist, or the unctuous hypocrite. Religion has to be lived, not learned as a creed. [⅖]
The singular compromise made in the National Education of Bengal, making the teaching of religious beliefs compulsory, but forbidding the practice of anuṣṭhāna or religious exercises, is a sample of the ignorant confusion which distracts men’s minds on this subject.[⅗]
It was Hemendramohan Bose who pioneered conceptually sophisticated, culturally aware, and aesthetically appealing advertising long before a real consumer society had come into being in India.
Unlike other contemporary brands, Hemendramohan Bose's advertisement campaigns used to have human figures that were mostly Indian, especially women with long & luxuriant hair or ‘real’ people like Surendranath Banerjee and Lala Lajpat Rai or Rabindranath Tagore.
Where Bose truly left his mark, however, was in dreaming up the Kuntalin Prize, which was the first example of ‘product placement’ in India.
For Kuntalin Prize, entrants were invited to send in short stories which were judged by an expert and published in an annual volume.
While the Kolkata of the early 20th century didn't have a fully developed capitalist system, it did have many "Small Masters"; capitalists who took part ‘directly in the process of production', & were ‘a hybrid between capitalist and laborer'.
A government investigation of the industrial situation in 1908 found that "there were some commendable indigenous efforts to set up industries run by the small capitalist or by small syndicates.”
J.G. Cumming, the author of the report, considered the Bengal Chemical and Pharmaceutical Works, established by the chemist Prafullachandra Ray and specializing in producing drugs from indigenous sources, to be exemplary in its "resourcefulness and business capacity”.
How brilliantly Sri Aurobindo, using Indic terms, makes the case for a new education.
First, he recognizes the problem. India faces a great deficiency of knowledge, which is the result of an education meager in quantity and absolutely vicious in method and quality. [1/12]
He argues that education in its current form may create the accurate and careful scholar, the sober critic, the rationalist and cautious politician, the conservative scientist, that great mass of human intelligence which makes for slow and careful progress. [2/12]
It does not create the hero and the originator, the inspired prophet, the mighty builder, the maker of nations; it does not conquer nature and destiny, lay its hand on the future, command the world. [3/12]