 into it. So, what do we remember from here? Indian English is different if we look closely at it. Indian English is different from English in India. It was not that the use or the introduction of English in India came about only in the 18th century or in the 19th century. Henrik Mario Ninh in his book English in India points to the date 1600. In fact, the last day of you know 1600 and says that the granting you know by the crown of England of the charter to the merchants to deal with the ease and eventually the ease India company. It really should be the correct date to talk about the beginnings of English in India or the English language in India. So, 1600 is the date that is set by Mario Ninh and many scholars if at all we are to point to you know the coming so to speak of English in India. So, it came with once the charter was granted. So, it came with the company. Now, let us go back again to Braj Kachru and let us you know look at how he talks about the four stages of the language in India and he says that the four stages are these first. When we talk about how English came into India, we have to refer to the missionary efforts. We need to refer to the Christian missionaries right who on the evangelical mission also used you know also brought the Christian ideals and the Christian texts. So, the first stage Kachru says is the stage of exploration and this stage of exploration was largely by the missionary and their efforts. It is also you know it is also followed the missionary effort was also followed by the missionaries themselves to learn to learn the native languages. It is an error to think that the Christian missionaries only brought the you know they sought to spread the English language here. After a certain time they realized that if in their zeal in the evangelistic zeal if they did not learn the native languages themselves then it would be after a point of time when they are impossible to spread Christianity. I can give you an example from Assam for instance. It is said that the first Assamist dictionary was by Miles Bronson who was a Baptist missionary who came to spread Christianity in Assam. So, the very first dictionary of the Assamist language in the North Eastern part of India was not by a native was in fact by you know by Miles Bronson and his colleagues who very successfully brought out the Assam you know the first Assamist dictionary. So, it is really as I said the exploratory part as professor Kachru says exploratory part must be you know it must be realized that the Christian missionaries were responsible for bringing in English and later on to switching source as it were to the native languages. Then Kachru says that the next phase is the phase of implementation. In the phase of implementation he famously refers to Macaulay's minute on education. Macaulay's minute on education that was submitted to the government was you know is considered a famous or an infamous if you will you know minute on education where he laid out the policies and the strategies behind the need for English education you know to cultivate as he calls you know group of people who would be Indian in colour, but in taste they were to be raised as as raised as Englishmen. The idea here was to introduce the English language as well as inter-education as well as create a class of you know people who were called the babus for instance who would play important part in at the clerical clerical level in British administration. So they would then need to be trained in English language and in certain values of Christianity and western life. So the third phase as mentioned by Professor Kachru is a phase of diffusion where he says that the British control was paramount and the diffusion of English language grew to a great extent during this time and finally is the implementation. The implementation of all the educational strategies and policies that were had the hitherto being forwarded by various you know by various bureaucrats in the British government. So what then are the four stages, the four stages are A the exploratory stage begin with beginning with the missionaries then was the phase of implementation you know coming with Macaulay's famous minute of 1835 followed by the diffusion phase of diffusion of British control and finally of implementation of their policies. So this is how the growth beginning and growth of English in India is to be seen along with socio political and socio political and evangelist developments. Now a very important scholar here in you know in the delineation of English studies really of you know the political imperatives behind English in India has been a scholar named Gauri Vishwanathan. Now some of you may be aware or you know they may be familiar to you particularly her doctoral dissertation I think which went on to be published as masks of conquest. So Gauri Vishwanathan's book is one that I would recommend to you to be read if you really have to understand the policies and strategies behind you know the introduction in this case of not just the English language but of the literary study in India. Now you would be surprised to know if you do not know already that the study of literature as a discipline was or the study of English literature as a discipline was not something that came or was not something that began in England. The study of rhetoric was very important at the university of say Cambridge for instance. The study of philology, the study of language, the study of rhetoric these were the disciplines that were being taught. Surprisingly English literature as a discipline was introduced in India first before it was introduced in England. So when we raise this question what was the need, what is this anomaly here that the literature of a certain country is first taught you know or first forwarded as part of the curriculum in a colonized country. So Vishwanathan very beautifully very successfully brings out what was behind the scenes or what the policies were of these and I am now going to quickly read from masks of conquest and the theoretical you know impetus comes from the concept of hegemony that was given to us by the Italian Marxist scholar Antonio Gramski. Hegemony is according to Gramski not something not something that is necessarily imposed on us. Hegemony is something that we can the person who on whom it is imposed may also very willingly adhere to. So she says here cultural domination works by consent. Now this is the important point. So domination is usually understood as an act of power and act of coercion. So following Gramski Vishwanathan says that cultural domination does not have to be you know only one of power and act of power. Cultural domination works by consent and can and often does precede conquest by force. Power operating concurrently at two clearly distinguishable levels produces a situation and she refers to Gramski here where Gramski writes the supremacy of a social group manifests itself in two ways as domination and as intellectual and moral leadership. So they are two sides to hegemony. One is the usually understood sense of domination but also in the guise of leadership of intellectual and particularly moral you know leadership this hegemony may in fact be consented to by those who are dominated because it is seen as something that is desirable. In fact because it is a desire sometimes being created by those in power as something that is to be desired by the population. So let me again read this. Cultural domination works by consent and can and often does precede conquest by force. Power operating concurrently at two distinguishable two clearly distinguishable levels produces a situation where Gramski writes the supremacy of a social group manifests itself in two ways as domination and as intellectual and moral leadership. It seems clear that there can and indeed must be hegemonic activity even before the rise to power because there has to be a level of consent rise to power and that one should not count only on the material force which power gives in order to exercise and effective leadership. So this is precisely what according to Gauri Vishwanathan happened in India. It was not an act of power but it was also a leadership projected as something that would give one intellectual and moral upliftment. So therefore English was used to as a tool or English literary study was used as a tool so as Vishwanathan says to mask colonial exploitation. So in the name of providing a quote unquote better education to the native population in India what was going on was actually colonial exploitation and the second point is in the name of stability. So the two one is giving you enlightenment and the second is creating a veneer so to speak of stability and not just creating a veneer of stability I should say also to ensure administrative stability. So these were the two things one masking according to Gauri Vishwanathan masking colonial exploitation and the other is to provide administrative stability in India for which the English language and English literature in particular was seen as highly desirable. Do you follow? Next if you look at the words of McColley and I had referred to the strategies of behind the introduction of English in India English studies. McColley says that we need to create a class this is from his famous minute we need to create a class who may be that is a class from Indians we need to create a class who may be interpreters between us and those whom we govern a class of persons says Indians in blood and colour but English in taste in opinion in morals and in intellect. So it was a very clear agenda really that there would be a class created from educated Indians who would be the go between so to speak they would be interpreters between the British government and the native Indian they would be interpreters and even though they were Indian in blood they would be really be Sahibs or the Brown Sahibs as you know they were called who would whose taste would be formed whose intellectual moral whose intellectual moral taste would be so formed. So that they are attuned to English values and English culture. So this as Vishwanathan and several other scholars have pointed out that this was a deliberate attempt and a deliberate strategy in the history of English in India. As scholars have pointed out they were really you know you could clearly see two sages you could clearly see two sages in you know in the subject matter so to speak of English in India. Now one period is from the from 1830 to 1850 and the impetus here was on clearly on Christian imagery. This was the time when as we noticed the missionaries were encouraged. So the impetus was on teaching Christian imagery through Christian texts and a general English you know to sort of to celebrate English ideals and English standards. So this was the first phase of you know first is behind introducing English as a language and English literary studies in India that was of you know trying to show the Christian religion as a religion that was better than you know there are so many tracks really if you look at you know that were derived that would derived Hinduism call it a superstitious you know superstitious religion for instance and Hindus as steeped in superstition. So in the first phase we found that Christian imagery was used a lot and English ideas in general. But what happened was from 1950 onwards was realized that the missionaries you know and the proselytizing you know done by the missionaries were being resisted by the Indian population in many pockets and it was seen as not really no more desirable thing to do. In many books in for instance in many history books on the history of missionaries in northeast then part of India you will also find you know when you look at the exchanges of documents or official documents between the missionaries under British government you will be surprised to find that you know there are a number of times they have been you know they have been almost at loggerheads with one another. One trying to say that it was important to proselytize important to convert the population into Christianity and the other putting a stop to it and saying that it was inimical or sometimes at odds with government policy. So then from 1850 onwards we see that impetus is more secular than Christian. So the stance here in of English in India was by the British government was secular in nature and where was the focus? The focus was on commerce. The focus was on commerce, commercial and administrative goals. So movement away from Christian ideals of English ideals of texts on to do with Christianity and Christian imagery to a desire to educate the Indians in matters commercial and administrative. So this is a clear policy change that we find in the history of English in India referring again quickly to Macaulay's you know how many of the British saw their literature as being you know far above the literature of India for instance. Macaulay for instance is known to have famously known to have said that and I quote him I have never found one amongst them who could deny that a single shelf a single shelf of European library was worth the whole native literature of Asia and Arabia. So it was again not really it was not not just by matter of strategy and policy it was also sought to be so by the British themselves and it is also you know part of you know their goal to show to the Indians that the books or the literatures, the cultural ideals of the British were far better and superior than those of India. Therefore if we may say that English was introduced in India as a tool first of civilization, a tool of light, a tool of enlightenment. English was used as a medium for understanding science and technology and also the industrial revolution's technological impact was also one of the points that we cannot ignore here. So the entire if you look at it the whole picture that was created was as you said India was not civilized and hence had to be civilized with a first Christian and then later on you know science and technology ideals of science and technology and the fruits of the industrial revolution. So we also have here following the same same idea some a few words by Charles Grant for instance who said that the true curse of darkness is the introduction of light. The Hindus are because they are ignorant and their errors have never fairly been laid before them. The communication of our light and knowledge to them would prove the best remedy for their disorders. So these are some of as I said may call a Charles Grant etcetera these are some of the ways in which they had expressed this point. In Sri Lanka then and Ceylon also in 1827 we find Sir Edward Barnes who laid the foundation of a Christian institution saying this to give a superior education to a number of young persons who from their ability piety and good conduct were likely to prove fit persons in communicating a knowledge of Christianity to their countrymen. And if you look at other you know the history of other colonized places and this a similar kind of history would definitely also emanate again the history of enlightenment, history of you know you say commercial and administrative gains for instance you know behind the spread of a language. Now the English reading from Gauri Vishwanathan, the English education of 1835 proposed by Governor Gen. William Bentink on Macaulay's advice made English this is very important 1835 a date that we had mentioned you know go with the implementation phase was that the English education member this the English Education Act made English the medium of instruction in Indian education. This is 1835 an important date here with the formal institutionalization of English as a language of instruction the stage was set for a new direction to Indian education. But as the next chapter that is in Vishwanathan's book will elaborate Bentink's resolution was not as revolutionary in the introduction of a new language the English language was already being taught in India even before 1835 as an endorsing a new function. So, it was new in the sense that it endorsed a new function and purpose for English instruction in the dissemination of moral and religious values. So, this is one of the points that has been highlighted by the author. Further again she says the history of education in British India shows that certain humanistic functions traditionally associated with literature for example, the shaping of character or the development of the aesthetic sense or the disciplines of ethical thinking were considered essential to the processes of socio political control by the guardians of the same tradition. So, along with the fact that language had to be used language had to be interpreted by the local population there were these other ideas as mentioned here clearly which is it was shown as if English and English education would help the native to shape character. If one was seen as or one was told as one was superstitious one was in darkness and in need of enlightenment also showed that this the portraiture was such that you know English and English education would help you to shape your character your personality. Also then it help you develop the aesthetic sense they help you understand it help you understand the beautiful the sublime and the good for instance further the disciplines of ethical thinking that it also make you an ethical person. So, if this was the projection it was quite readily taken in by many from the educated middle class. So, English was sought to be as even it is today English was sought to be sort of the passport to higher development of oneself and higher moral and aesthetic you know ideal than one should one should aim at. Then she says the tension between increasing involvement in Indian education and enforced non interference in religion was productively resolved through the introduction of English literature. Significantly the direction to the solution was present in the charter itself one of whose section empower the governor general in council to direct the sum of not less than one lakh of rupees shall be annually applied to the revival and improvement this is the revival and improvement of the teaching of English literature in India and to the encouragement of the learned natives of India. Those of you who are a literal studies would also know that one of one of the opinions of writers is that literature is one a literary text is one which you read not just for pleasure. Good literary text is supposed to also give you certain values and through the through the certain positive characters characteristics for instance of say the protagonists for instance or certain undesirable traits in for instance again the certain undesirable qualities in the villain for instance. So, these literary text are not just text from which you learn the language or which you just enjoy reading. You also inculcate and many studies in cognitive studies of literary perception also do reveal that a reader is sometimes finds herself emulating the characteristics. So, what better way to sort of tutor the Indian mind in the certain ideals than to introduce English literary text. This is one of the reasons as we mentioned earlier why English literature as a discipline came in the colonies first rather than in the mother country. Then Vishwanathan says increasingly there was less patience with the policy of conciliation. The initial wave of euphoria over the literary treasures of India rapturously described as so new so fresh so original. So, unlike all the antiquated types and models of the west with which the mind was aroused and enraptured had by the 1820s given way to caustic criticisms of a systems of learning. Minters minute this is this is talking about an earlier history minute of 1813 favoring the revival of oriental learning was harshly criticized for not making the slightest effort to introduce in whole apart by implantation or engraftment the improved literature and science of Europe embodying as these do all that is magnificent in discovery ennobling and in truth and elevating in sentiment. So, it seems that when like in many cases when the British first came in contact with the literatures of the orient say literature in India they obviously, they found such literature exotic they found the many differences in ideals the many differences in the way of expression as something that was very appealing at first. So, this very appeal of the Indian text to the to the British was later on discouraged and these texts were shown to be inferior to western text not perhaps only because they really saw it as inferior, but also because it was at odds with the policy of introducing English. So, we I will end this lecture by again coming back to professor Braj Kachru and referring back again to our lecture on the alchemy of English. If this has been a history the history of English in India has been a history of political management of hegemony as we saw through Gauri Vishwanathan of hegemonic impulses not by coercion, but by the creation and manufacture of consent. What is its status today? The status today as we saw in the lecture on the alchemy of English is that it is really a that English has created you know a new caste if you may use the word here by analogy English has created a new caste of people who in India who who are enjoying the fruits of of of a modern technological world. On the other hand the language by its true attitudinal neutrality can also erase certain markers of oppression of inequality. For instance, certain markers of caste that are present in Indian languages are not there in English. So, English can be a great leveler today in India and and at the same time as it also creates a particular or very very privileged class or as Kachru says a caste of people right who who enjoy the fruits of liberalization and modernization. So, the alchemy of in the alchemy of English if you recall Kachru had said that competence in English and the use of this language signify a transmutation like alchemy and added potential and added potential for material and social gain and advantage which is really available to let us you know face it as Kachru says available to a very few. Knowing English is like possessing the fabled Aladdin's lamp which permits one to open as it were the linguistic gates to international business technology science and travel and this is precisely what is happening in India today. Even as we speak right now the percentage of population in of the population total population in India that knows English and reaps the benefits of knowing English is enormously low. So, this has created a disparity among the population itself. So, this is something that we need to even as we celebrate the use and the great potential of the language to take us very far particularly in international scenario we have to understand the other side as well. This also Kachru says has created as we saw in that lecture created a sort of linguistic schizophrenia. What is this linguistic schizophrenia that is still present in contemporary India that he talks about is that in anti English circles we find surprisingly that there is one policy inside the home and another outside this is linguistic schizophrenia in case of English. You will often find as Kachru said many policy makers or many public figures in their public speeches talking about the need for us to learn in the vernacular language to send our children to schools where the medium of instruction is in the native language. But on the other hand if it is to be believed so these very personalities do not hesitate to send their own children as Kachru puts it to English medium schools or to places of higher education in the European or American world or the western world in general. So, there is also this kind of linguistic split in the country. So, this has created as he says a new cast of English using speech fellowships across cultures and usage a shift of power from the traditional class structures of India to and the new cast has developed an important social change giving users power for mobility and social advancement fine and I would like to end this discussion today by referring to the to a well-known writer named Raja Rao the author of the famous Kanthapura who says that as long as the English language is universal it will always remain Indian. We shall have the English language with us and amongst us and not as a guest or friend but as one of as he says as one of our own of our cast our creed our sect and our tradition this obviously would again take us back to you know to a lecture like world English is for instance where we have our own variant of English. English is here as Raja Rao says in our country no longer as a guest no longer as a hitherto colonial tool of mass exploitation and commercial administrative advantages English has been Indianized as many would say English has been Indianized and we say see this in the many in a creative and linguistic so to speak experimentation that has been done by poets writing in India writing in English by novelists I said I mentioned earlier Arundhati Roy for instance in the god of small things and many other writers who have created a specific kind of English which is no longer English English but is Indian English and thank you for being with us see you in the next module. Thank you.