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Chapter 1 Decolonisation On that historical day in 1947, India was declaredfree and independent. Every year on August 15th, we celebratethis freedom that we got back. It has been _ years since,and we have celebrated times. To us, colonisation is a thing of the past. Somethingt...

Chapter 1 Decolonisation On that historical day in 1947, India was declaredfree and independent. Every year on August 15th, we celebratethis freedom that we got back. It has been _ years since,and we have celebrated times. To us, colonisation is a thing of the past. Somethingthat we remember on Independence day, or during the birthday,or death day of a legendary freedom fighter, or when we happen to stumble upon a majestic statue in the journeys we make. When we discuss British colonisation, we are often filledwith of images of violence and suffering, looting, and imposition law.Tie Jallianwala Bagh massacre; the Kohinoor diamond sentencedto displayed in the British museum; Bhagat Singh, forced to fight for hang until death at the age of 22; Indian's Pakistan; the British in the World War; the violent creation of Chandra Bose; the mysterious death / disappearance of Subash all then it was the assassination of Gandhi, the Mahatma; and over.We became free (Or so we think).  We think about colonisation with such memory, and we rememberit as political and economic control, and a lot of violence.Of course,this memory and recollection is not ours personally.We were never there to witness any of it. But it is our memory too. Our collective memory, or our civilisational memory. And we need it. We need it becauseit helps us connect the dots and see how past events have shaped our present (the historical context of current issues).It reminds us that we're all in this together and can learn from the past to build a better future for everyone. And we need it also because colonisation is not over. There is more to colonialismthat we need to be aware of, more to it than domination, looting and violence. Because now, we are the ones facing it first hand. To begin a discussionon decolonisation,we need to first understandwhat colonisationis, for all the effects it had on our nation. And it so happens that understanding colonisation as such is the beginning of the process of decolonisation. Activity 1: Define the following words. 1. Maya 2. Atma - 3. Ishwara - 4. Manas - 5. Asura - 6. Shakti - DefiningColonisation Over the past 500 to 600 years, the Europeans set out to "discover" foreign lands. And in their journey they did "discover" - Ame Africa, Australia, large parts of Asia, etc. Even today,we learn that Christopher Columbus "discovered"America, and we accept it even though our common sense tells us that this land by that was called America Europeans, was already there before they "discovered"it. %ere were people there, and great civilisations like the Maya and the Aztec, among many more. Yet still, somehow, they claim to have "discovered" it. European nations thus colonised numerous regions on Earth for a long time before relinquishing control over many of these territories. Subsequently, research has gone into the impact and experience of colonisation in these places, and hence today,we can examine colonisation on a worldwide scale.We can thus reach a nuanced and unbiased definition of colonisation from all those experiences, a definition that is beyond any kind of religious,nationalistic, or civilisational prejudice. In an article by Margaret Kohn and KayitæReddy,published in the Stanford Encyclopedia of Philosophy in 2006, they discuss the difficultyin defining colonialism. Often limited to the term imperialism,there is a tendency to define colonialism as only politicaland economic control. While these are indeed common features,they are not synonymous. But owing to the consistent diffculty in distinguishing colonialism from imperialism, they choseto define colonialism thus. the processof European settlement, violent dis ossession and political domination over therest of the worl , includingthe Americas, Australia, and parts of Africa and Asia.. a broad concept that refers to the project of European._ politicaldominationthat began in the early sixteenth century Here settlement or population transfer is the only difference between colonialism and imperialism. definition is also in-linc 10th an carlicr work by Ronald J Hovarth in 1972 (21 In places like America we find why settlement is given more importance.European settlers in America are called Americans today,and the original people of the land are called Native Americans.Did the natives even call themselvesAmerican bcfore the advent of Europcans? In another rescarch discussing the coloniality of knowledge in Africa 13] 14],we find, Tie coloniserdoes not only distort the history of the coloniscd, slaughter their knowledge systems and empty their heads of self-confidenceand their hearts of the emotional stamina to live without colonial domination. But he goes ahead to manufacture accusations and labels acrainstthe colonised... Here we encounter another dimension of colonialism.Ihere is something about distortion of history,and of knowledge systems, and about labelling the colonised, Ibis aligns with work of Aimé Césaire, esteemed author and leader,who extensivelystudied and worked against colonialism in Afriu, In 'Discourse on Colonialism' 15), he exclaims, Colonial activity,colonial enterprise, colonial conquest, is based on contempt for the native and justified by that contempt. He talks about 'contempt for native' \Vhat does this haveto do with colonialism? In an attempt to make subtle and nuanced colonialism during and after, Nicholas understanding Dirks suggests, of It is not just that colonialism had culturaleffects, was itself a cultural project of control. it In certain culture was ways, after colonial rule, colonised societies During and were classified as traditional societies. The newly classifiedtraditional societies were reconstructed and transformed by and through colonial technologies of conquest and rule. Ihis created new categories and oppositions between colonisers and colonised, European and Asian, modern and traditional, West and These are acclaimed research studies outside India, with almost 10,000citations combined. suggest that beyond politicaland economic control, and violence, colonisation is also about, transfer of population of the coloniser, contem t for the native rocess of culture change, distortion of histor and being categorised. Ihis couldjust be the tip o t e iceberg. we reach a wider definition of colonisation that we need to bother about, 1. Political and Economic Control, with Violence 2. Transfer of population of the coloniser 3. Contempt for the Native 4. Processof Culture Change 5. Distortion of History 6. Distortion of Knowledge Systems 7. Being etc.)/ Categorised (as primitive, underdeveloped  the first two aspects of have to deal with Of these, we don't fighters gave up their Our legendaryfreedom and by 1947 colonisation. problem, with the first and foremost livesto deal in India did not see any permanent solved. Colonisation it was other European nationals here. Hence settlement of British or colonisation as well. that aspect of we don't have to face we have to deal with it. Note that and But the rest is still there, researchers also define these as 'post-colonialism' some of these countries today, the native traditions have been In many and addressing lost beyond recovery.For them, understanding the problemof colonisationonly means that they rise to the samelevel of the colonists, be as good as them, be their equal. In India,the indigenous culture is very much alive. problem ofcolonisationhas to be addressed to return to our civilizational identity,and to prevent further damage. The broader definition of colonialism that we reached here is from does not mean that this problemhas not been identified in India. Ihough they do not use the word colonisation or decolonisation, many luminaries in India had alreadyidentified this problem, and had discussed it. Reading their works brings about a natural process of decolonisation Who are they? 1. Swami Vivekananda 2. Rabindranath Tagore 3. Sri Aurobindo 4. Mahatma Gandhi 5. Subash Chandra Bose etc. Ifyou take this entire definition ofcolonialism into considerati0fl' we can immediately see that colonisation is not that we continue to be colonised, that over.hlhis we are facing to and we need gain freedom from it firsthand this colonisation understand this, and the effect these too.TO things have on the coreof our being, and our relationship with family, society and nation, need to first understand how colonialism we affectsus individually , and collectively. Only with such an understandingcan a definition of colonialism be complete. Taking Notice of Colonisation TheMonoculture A very visible aspect of colonisation that we constantlyseein the world today is the kind of monoculture that has settledin. What does this mean? Ihere are hundreds of thousands of communitiesin India, and millions more across the world. differencesbetween them is perceivable. How do we understand one community to be different from others? What do we differentiate?Broadly speaking,among other things, we primarily notice the following 1. Language 2. Dress 3. Aesthetics- Ornaments, art, etc. 4. Architecture 5. Food (medicine, ecosystem) 6. Divine and the Sacred Activity 2: Divide the class into groups of 5 or 6 students, of and prepare a graphic presentation of these six aspects community,for different states of India.  indigenous framework of lifestyle and living, When you take the on geograp y, climate, and Othel variations based you find such frameworks changed all this? WC has colonial factors.But how that colonisationhas led to a kind of monoculture can find aspects - linguistic monoculture, aesthetic monoculture, in all monoculture, biological / medicinal monoculture technological etc. styles, and concrete A common language, style of dressing, global in architecture.As you look closer,you find more and more. s monoculturea good thing? Are they based on any scientific study? ColonisedIdentity Imaginethat you are introducing yourself to someone. What detailswould you give as pertaining to the definition of you. can be an activity. Youwould first tell them your name; followed by where you come from, which is your origin. You may talk about your hobbies, your interestsand your goals. And when you get closer you share your perceptions of life that take you forward, your view of the world, and what you are setting out to achieve. %ese are the things that make up your identity and define who you are. Now imagine,that someone is trying to artificiallyremove your memory,and hence your identity. You can relate to the very popular movies like Bourne Series, Inception, Tie Maze Runner,Shutter Island, Total Recall, among many more that portraya theft of memory and identity, and the journey back We trade many things, but we dont give or take our core identity We won't allow it to be snatched away, manipulated On an individual or controlled' level if such a manipulation can detect and happens to us, we solve it by psychological means. But what if this happens to us collectively, as a community or nation. Is it acceptable ifover hundreds of years, our identities, our memories, and our perceptions have been collectively hijacked and manipulated? Robbery of memory personally, is akin to robbery (or distortion) of history in the collective sense. Similarly, forcing a change in our culture implies a forced estran ement of identity on an individual level. Imagine a situation where someone shows contempt for what you believe in! If colonisation is contempt for native culture, it is also contempt for This exactlyis at the core of the definition of colonialism. Colonisationis the hijacking of our collectiveidentity,by manipulating our past, history, culture, and philosophy,to serve tÅgpygppses ofthe coloniser. Decolonising, hence, is the process of comingback to our true identity. Inability to Access Indian Knowledge Systems How did you define Maya, Atma, Ishwara, Asura, Shakti, or Manas?You will have found yourself saying that Maya means illusion,and then explained what illusion is. You will have defined Atma as soul, and then you defined soul. Or Ishwara is God, and then defined God. Right? Make one more attempt to don't define all these terms.lhis time, go for the English describe words, illusion, soul, god, etc. Try to them in your native able to do it? You will language. Are you be surprised at to how hard it is. %ese terms are very personal Youas well, right? remember When you try to define Manas, that you are trying to define your manas, or Atma is your Atma. owcomeyou do not know what all these things mean? is the most disconnected us visible effect of colonisation. It  Systems), and had us connect (Indian Knowledge system) from our culture Knowledge any such terms, unable when we try to define instead.And hence CRS IRS automatically go to CKS where we establish a to accessIKS,we Systems connection). In our case, the Coloniser Knowledge weak is primar y e nglish or IRS CRS IRS The solution is now clear.We need to establish our connection with Indian Knowledge Systems, irrespective of the status Of our connection with CKS. Colonial Shadows Within Us If you think that all this is not for you, that you are not colonised' think again!Let us evaluate ourselves based on a scale set for us in another work of research. This work describes what we can take to be the five symptoms of a still colonised min UZI. A scepticalattitude towards Indian cultural creations an institutions.Unless approved or recognised by the west' nothing in India is good enough.  2. A worshipping attitude towards western cultural and institutions,justified in the creations name deemed inadequate in a western of"progress". evaluation, Unless nothingfrom 3. An intellectual tendency to compare India ofthc pastwith the west of the present, rather than a comparison. contemporaneous 4, A general tendency to judge the west based on its ideals as it were from time to time, as against the tendency to judge Indian society and culture based only on what prevails at the present, without regard to the millenia of foreign invasions. 5. A tendency to assess and judge Indian culture,society,and spirituality using Western intellectual frameworks,while disregarding the insights and tools of analysis offeredby Indian philosophical traditions, which are often dismissedas unscientific or irrelevant when applied to Western culture. Ifyou are able to relate to any of these symptoms, have no doubt you are colonised. This colonisation is essentially a diseaseof the mind that needs to be cured. A decolonisedmind is essentially free to think, is able to accept and transfer knowledge without biases. All biases? No. It goes to saythat there are personal or elements that can lead to bias blockour thinking. Here originally, it is the ability to think owingto the return of our identity, that was collectivelyhijacked by the colonisers. Whether we borders in our accept it or not, we maintain rigid thought processes.Because, aligning ourselves with the British coloniser,we us have divided everything and everyone around intowhat is "modern" "progressive and what is not. Or what is  "science" or "scientific" and what is not. is and what is not. What trapped within these boundaries. We don't Our imaginationsare Decolonisation means that you wide and free. allowit to soar those boundaries, and allow yourself to apply your can dissolve you, be it and reasoning to anything and everything around logic philosophy and much more. tradition, faith, arts, sports, science, ideas of the A decolonisedmind is hence free to think, without coloniserrunning in the background. Notions of Benefit and Progress Almost eight decades after colonisation,we are still chasing western ideasand notions, even when it comes to understanding India. We wholeheartedly agree with the British when they say that it was them who brought progress and modernity to India. We have no problem creating a pros and cons list to discuss the British or Mughal presence in India. Even the violent realities of their presencedoes not prevent us from thinking about the so-called benefits.We agree to all this without thorough study or research. Activity 3: Divide the class into groups of 5 or 6 students. Let each group create a pros and cons list of European and Mughal presence in India. Ihe existenceof these notions, despite lack of proof or study,is another way colonisation can be visibly perceived. For example' the British brou ht ro ress to India - Education, Medicine' Law and Administration, or that before the British, India was not unite as one nation. How did you come by these notions? Have you been presented with any kind of study or proof that these things are true? You may have read minimally you come to on such matters, but then how did believethat these things are true? Let us discuss and critically analyse who educated the notion the British Indians, or that it was improved education.And thus let us learn to analyse our systemof any such notion Indian Education - Pre and Post Colonial Activity 4: When you think about education in Ancient India,what comes to mind? List five things you know. Activity 5: This is an activity for a group of two students. Imagine that one of you is born to a familyof carpenters in Britain of the 1800s, and the other a woman born in a royalfamily in Britain, at the same time. What would be your futures? Discuss and contrast. Ihe history of India is replete with contributions in manyfields of study.Physics, mathematics, chemistry, medicine, astronomy, metallurgy,linguistics, philosophy, law and administration, architecture,accounting, sports and games, arts, and much more. Table 1: Contributions and Contributors of Ancient India Contributors Area of / Published Approximate No Implemented Yearof Contribution Publication 1 Sushruta Medicine Sushruta Samhita 600 BCE 2 500 BCE Lagadha Astronomy Vedanga Jyothisha 3 4th Century Panini Linguistics Ashtadyayi BCE 4 Economics, Law & Arthashasthra, 3rd Century Chanakya BCE Administration Neethishasthra 5 Mahabhashya,Yoga 2nd Century Patanjali Linguistics, Yoga BCE sutras 6 between 200 BharatMuni Natyashastra BCE and 200 CE. 7 agarjuna 1st Century Chemistry, 8 Rasaratnakara BCE Charaka Metallur 100 CE Medicine Charaka Samhita  Metallurgy Iron Pillar 375 - 415 9 Chandragupta Il CE Philosophy,Poet Tirukkural 500 CE Plhiruvalluvar 10 Mathematics, Aryabhattiya Aryabhatta 510 CE 11 Astronomy Arya Siddhanta Astronomy and Brihat Samhita Varahamihira 550 CE 12 Mathematics abhatti bhash a, Mahabhashkariya, Bhaskara 1 Mathematics 629CE 13 La hubhashkari Mathematics, Brahmasphutasiddhanta 14 Brahmagupta 665 CE Astronom Commentaries (Bhashyas) on Philosophy the Upanishads, 8th 15 Adi Shankaracharya Brahmasutraand Century CE Bhagavadgita. Bhaja Govindam 16 Bhoja Narapati Naval Engineering Yukti Kalpa Taru 1000-1050 CE 17 Bhaskara Il Mathematics Sidhanta Siromani 1150 CE Rani-ki-Vav (the Queen's Stepwell), a distinctiveform of 18 Queen Udayamati Architecture subterranean water 11th Century architecture of the CE Indian subcontinent, located in Patan Bartaman Bharat, Vedanta Philosophy, Karma Yoga, Bhakti 19 Swami Vivekanand Philosophy 863 - 1902 c Yoga, Sangeet Kalpataru, Practical Vedanta and many more. Now,there is an inevitable question that must be pondered' Can there be a contribution to any field of expertise,without opportunities for systematic guidance and support? One can argue that, for example in mathematics, people would know basic counting or calculations without a stream of mathematics or learning.But can there be a cutting edge researchfinding' afl proposal of new theorems, only with individual effort. For advanced research to happen, there must have been previous research to which the researcher had access.%is can be through books,or by direct learning. Ifthere are contributions in any field, that implies flourished that that of learning in that region. Take popular stream even today. Can there be a Sachin Tendulkar, if examples cricketwasnot thriving in India. Can there be Lionel Messi if Argentina did not cherish football? Can there be a Nambi Narayanan or an AP] Abdul Kalam, if India did not have AerospaceEngineering? Thisimplies that a lot of streams includin the ones that have been listed in the table above flourished in India. India has a rich educationalheritage,with great universities that arboured scholars alloverIndia and abroad. Nalanda, Takshashila, KanthalloorSala, etc. are examples of the great universities of India. Figure 1 reveals a teacher-disciple line, in the fields of Astronomy and Mathematics, extending to as much as 700 years. Now consider this - You knew many of these things, of the contributionsfrom India, or of the universities in Ancient India. But when asked about education in Ancient India, you ended up picturing a Guru sitting under a tree, teaching Vedasand spirituality.Why? The British Contribution The British claime t was they who educated and civilised brought ontraryt&thelr claims,research suggests that extensive ecially and o en th n nations at the time,es ntain. FlheBritish so open, or wecoming, education system was not and onl included the children of "gentlemen"or nobles".In an in extensive research on indigenous e ucation 18th century, Dharampal quotes A E Dobbs (who researchedon education in Britain from 1700 - 1850) thus, Govinda Bhattatiri of Talakkulattur (1237 - 1296 CE) Grandfather of Paramesvara (13th - 14th Century CE) Paramesvara (1360-1430CE) Damodara (15thCentury CE) Nilakantha Soma a-in (1443 - 1555 cw Jyesthadeva (1500 1600 CE) Acyuta Pisarati (1559-1621 CE) Trppanikkara Poduval (17ff Century) Nava thu Azhati 17th Century) PulimukhattuPotti (1686 - 1758 CE) Raman Asan (IV Century) Krsna Asan (Krsnadasa) (1756- 1812 CE) Figure 1.meet for the ploughman's son to go to and the aftificer's son to apply the the plough, the trade ofhis vocation:and gentlemen's children parent's are knowledge of Govemment and rule in the the For we have as much need of ploughmen commonwealth. all sorts as anyother State: and of men may not go to school. Britain'sperspective on education back in the 18th education is not centuryis very clear. meant for all.That birth decides whetherone gets educated or not. Dharampal presents the status of indigenous educationin India, as per surveys conducted by the British themselves.It reveals that India had at least one schq@per vilage or panchayatat the time.The surveys record as high as 100,000 schoolsin places likeBengal, Bihar, Pun ab, Madras etc. In comparison, Britain was much behind, not just on numbers alone.... in many respects Indian schooling seems to havebeen muchmore extensive (and, it should be remembered,that it is a greatly damaged and disorganised India that one than is referring to). content of studies was better whatwas then studied in England. e durationo stu y was more prolonged. teaching was method of school superioran it is t is very method which is said to have greatlyhelped the Egglandbut which had prevailed in India for centuries. Schoolattendance,es of the Madras eciall in the districts 1822- Presidenc, even oft e perio 25 , Was in the decayed state proportionately far conditions varietyof schools I-he in England in 1800. schools un&vvfiich teaching Indian took place in the  and, it was observed, dingy and more natural; generally more were less sc 00 s were in thÄiåd1an 12. the teachers English versions and sober than in the dedicated Dharmapal's work, a report by the Furthermore,we have in collector of Ballari in 1823, district children are taught to write Elhe economywith which and the system by which the more in the nativeschools, scholars are caused to teach the less advanced advanced same time to confirm their own knowledge and at the the imitation it is certainlyadmirable,and well deserved has received in England. Here we have direct acknowledgement from the British that the s stem of education in India is bein imitated in Britain. With all these hard facts proven by meticulous research, how are Indians today stuck with the perception that it was the British who educatedIndia? And to top it all, the actual impact that the Britishhad on Indiameducation was disruptive. MahatmaGandhi'slong address at the Ro al Institute of International Affairs London on 20 October, 1931, stated that literacyhad declined in India in the ast 50-100 ears and held the British responsible for it. When Dharampel publishe this research,he titled it 'The Beautiful Tree', based on this statement made by Mahatma Gandhi,...todayIndia is moreüllitevate than it was fif or a hundred years ago, and so is Burma, because t e British administrators,when they came to India, instead of taking hold of things as they were, began to root them out. Ihey scratched the s be an to look at the root, and left the root like that and the beautiful tree perishe.  Beautiful Tree' that Mahatma Gandhi refers to hereis the What really happened to education in Given all the facts India? above, the reality is that we with a British-introduced format are still left of education happened? If not to improve, what in India.What could have been behind changing the way education the reason was in India. One popular argument was that Macaulay wanted to remove the quality of Indianness from Indians, and wanted to make them more like the British. His speech in in 1835 is popular, We must at present do our best to form a classwho may be interpreters between us and the millionswhomwe govern; a class of persons, Indian in blood and colour,but English in taste, in opinions, in morals, and in intellect. To understand this better, we need to understandthe vision that the British had on education itself, and India's visionof education. Tie British view on education is well recorded. We sawthat onlychildren of nobles were educated. And before 1830,while enti powerful enough e favour of it. In fact you find t at suchpeop Opposedthe idea. DaviesGilbert thusspoke In 1807 a British scientist in the House of Commons, oweverspecious ofgiving in theory the project might be education to the labouring classes of the poor, it would in effectbe happiness: it Would prejudicial to their morals and teach them to in life, instead despise their lot  them good servants to agriculture and other Of making employments to which their rank in society had laborious instead of teaching them subordination, it destined them: and refractory, as was evident them factious would render manufacturing counties... It would render them in the. and indolent to their superiors.. insolent who promoted education for the working class viewed Flhose more as a 'means of control' than a 'means of liberation', ora it 'meansof and mould the workingslass to fit into the existing socialorder, Nobodywas worried about giving education in light of the inherent higher purpose - the search for truth, or the real purpose of elevation. In India, education has always been a path to liberation.It is the inner journey of each and every indivÄdGäfifiRüVsthem forward from wherever they are. It is about seeking and gaining knowledge to enlighten our minds and our hearts. Amma, Satguru Sri Mata Amritanandamayi Devi, often reinforces this grea t vision of education, "Education should spread light within and without. Education should equally develop discernmentand contemplation. It should develop the child. Education should teach us to keep our inner eyes open just as much as our external eyes.Education should instil awareness and strengthen the deep fellow bond between the student and his Nation, the World, his human beings and other creatures, Nature and God." in India' It was in this vision that education was widespread physics' So, no matter what anyone learned, be it mathematics, chemistry, or law, or be it carpentry, smithy etc., they ma in itseIf because they wanted to know more. Knowing or t.hemhappy.This doesn't imply that gaining ofwealth of livelihood was absent in India. It is just that priorities that Rea 'Jonathan Livingston Seagull' by Richard Bach When the British were here, they may have found that were educated, but they were definitely not people purposes.For example, education in Indiaemployablefor their did not teach to be a good clerk or an accountant. how is is where the startedcreating their own educational institutions British that 'certified' eople and ensured cheap employable human resourcesfor eir purposes. Imagine the kind of education that only aims to make clerks, assistants,accountants, etc. out of you. British educationhence generated a class of Indians who could work in the middle between the ruling British and the millions of Indians they governed. Researchalso tells us that there are other things that the British did that disrupted education in India. For example, destro n the flow of funds that su orted educationin India. While these factors are there, what really broke t e ac one of Indian Education is the disruption of vision of education. Conclusion Colonisationhas Mothen rendered us prejudiced against our own Her knowledge are and wisdom is second class to us. And we drawnto all that glitters everywhere else. does not mean that we %ere is demoralise European or western knowledge. everywhere,wisdom everywhere. so what is a decolonised terms, a mind thatis not mind? In very simple colonised,right? understand It is not so diffcult to  'colonised' and 'not colonised' is. But what is diffcult what being we live thinking we are not colonised anymore is that when 1947), someone comes along and tells you otherwise. (after simply means to recognise the colonisation of Decolonization mind that has happened to us, that it is very real. And to the ourselvesfree from this colonisation by being critical ofthe set notions that come our way.We need to willingly make an effort to analyse before we accept something as true. Beingfree thus means to be free of prejudices, to havea frameworkthat automaticallyfilters in the truth only, and to soar the skies of wisdom all over the world. no bhadrä12kratavoyantu vi'vatv adabdhäso aparitäsa udbhidalpI devi noyathä sadamidvrdhe asanna-präyuvo ra#itäro dive-diveII May noble thoughts come to us from every side, unchanged, unhindered, undefeated in every way; May the devas always be with us for our gain and our protectors caring for us, ceaseless, everyday. Rigveda 1.89.1 Explore 1. We exploredthe effects ofcolonisation on those who were colonised.But what about the coloniser? Did colonisation have any effecton the British or Europeans? History Of the coloniser is chocked up with a number ofmass genocides From the Jews in Germany, to the slaves in Africa, to the many many forced migrations, including the Goans in India' we can clearly see that colonialism has European colonists insensitive to made the genocides. 2. Have we ever questioned the traditions and British, and asked if they are progressive,beliefsofthe modern? Whatever we are taught as scientificOr better, were things that were not pertaining to us. always Moreover,to be "better"we are taught to leave our that cultureand behind. identity 3. Even today, we talk about good education, or being a good student,to cause good employability.While this makes sense today, is there any other way of looking at education, and our studentship? Read 'Jonathan LivingstonSeagull' by RichardBach, and reflect on the decisionsyouhave maderegarding your education. References 1. Kohn, Margaret, and Kavita Reddy. "Colonialism." (2006). 2. Horvath, Ronald J. "A definition of colonialism." Current anthropology 13.1 3. Seroto,Johannes. "Dynamics of decoloniality in South Africa: A critique of the history of Swiss mission education for indigenous people."Studia Historiae Ecclesiasticae 44.3 (2018): 1-14. 4. Mpofu,WilliamJethro. "Coloniality in the scramble for African knowledge: A decolonial political perspective." Africanus 43.2 (2013):105-117. 5. Césaire,Aimé. "Discourse on colonialism." Postcolonlsm. Routledge,2023. 310-339. 6. Dirks, Nicholas Press, B. Colonialism and culture. University of Michigan 1992. 7, Okazaki, and Sumie, E. J. R. David, and Nancy Abelmann. "Colonialism psychologyof culture." Social psychology compass2.1 and personality 'Decolonising Indian Education', https://www.youtube.com/ 9. coel, of India, Sita Ram. Hindu society under siege. New Delhi: Sengupta, and the impact Madhurnita, and Jahnu Bharadwaj. "Caste census Ofcolonial (2021):516- sociology in British Assam." Asian Ethnicity 22.4