Umstrittene Geschichte: (Anti-)Faschismus und (Anti-)Kolonialismus in Indien

This article traces the complexity of anti- and post-colonial answers to Fascism and Nazism by looking at debates about fascism in India. By avoiding the often employed Euro-centrist approach of a generic concept of fascism, it tries to decentralize European experience. After reconstructing those post-colonial historiographical arguments which use the term ‘fascism’, we examine the historical reception of Fascism and Nazism in the anti-colonial movement. In doing so, the article first outlines the debates about Hindutva as a Fascist ideology and subsequently analyses Indian discussions about Italy, Germany and European Fascism in the 1930ies

Transnationale Bildungsräume

Bildung ist keine interne Angelegenheit einzelner Staaten oder Gesellschaften, sondern ereignet sich über nationale Grenzen hinweg: Fremde Bildungskonzepte und -inhalte werden ausgetauscht, angeeignet oder abgelehnt; Lehrer und Schüler gehen auf Reisen. Dieser Band präsentiert aktuelle, an Transfers und transnationalen Zusammenhängen interessierte Forschungen zu diesem Phänomen: Sieben Fallstudien beleuchten Verflechtungen im Schul- und Hochschulbildungssektor auf europäischer Ebene ebenso wie zwischen Europa und dem Nahen Osten, Nordamerika und Indien. Zwei programmatische Aufsätze führen in den Forschungsstand und in das Konzept der »Bildungsräume« ein

Education and political mobilization? The anti-caste movement in Maharashtra, 1848-1882

Der Beitrag untersucht Prozesse politischer Mobilisierung durch Bildung in einem kolonialen Kontext. In Indien entwickelte sich Bildung im 19. Jahrhundert zu einem wichtigen Kristallisationspunkt sozialpolitischer Auseinandersetzungen: Einerseits richtete sich die Forderung nach einer Ausweitung von Bildungschancen unmittelbar gegen bestehende Ausschlüsse im Rahmen der Kasten- und Geschlechterhierarchien. Andererseits sollte über Bildungsangebote eine Solidargemeinschaft der unteren und untersten Kasten gestiftet werden, die sich unter dem Begriff Dalit Bahujan zu einer wichtigen politischen Kategorie im modernen Indien entwickelt hat. Insgesamt beleuchtet der Beitrag das spannungsreiche Verhältnis von kolonialer Herrschaft, Nationenformierung und subalterner politischer Mobilisierung. (DIPF/Orig.)The article analyses political mobilization through education in a colonial context. In the 19th century education became an important field of socio-political contestation in India. Gaining access to schooling and critical world knowledge became a crucial means in the struggles of the lower and lowest castes, the so-called shudra-atishudras, to contest the social hierarchies and educational privileges of \u27brahminical patriarchy\u27. The early anti-caste movement deployed schooling, public entertainment, and various literary forms to create a community of the \u27oppressed majority\u27 of the lower and lowest castes. Thus, they contributed to the emergence of an important political identity in modern India, the Dalit Bahujan. Looking at these processes, the paper sheds light on the complex relations of colonialism, nationalism, and subaltern mobilization. (DIPF/Orig.

Instructional Time and the Place of Aesthetic Education in School Curricula at the Beginning of the Twenty-First Century

Aesthetic education has become a core element of almost all official curricula worldwide, along with language, mathematics, natural sciences, social sciences and physical education. While national education systems continue to play a key role in the process of definition, selection and legitimisation of valuable educational knowledge that should be transmitted through school-based learning experiences, in recent decades crossnational comparative and trend analyses tended to highlight the growing standardization of curricular structures around the world due to the influence of global models and transnational actors. Concerning aesthetic education, this is illustrated by the shift from a narrow focus on basic training for acquiring some instrumental skills, as in the case of the traditional drawing lessons introduced in public schools in the nineteenth century, towards a broader approach underlining the goals of fostering creativity, expression, and personal development through ‘arts education’. Why is there such a widespread emphasis placed on aesthetic education across countries and regions? What global and regional patterns can be identified concerning the current position of aesthetic education within school curricula? How can these be understood in light of the issues and debates surrounding aesthetic education today? An exploration of the dataset on curricular time and subjects compiled by the UNESCO International Bureau of Education (IBE) and presented in the last section of this paper confirms that: (i) aesthetic education has become an integral part of the core school curriculum worldwide; (ii) aesthetic subjects are most emphasised in the primary years, and their relative importance decreases in higher grades; and (iii) the more advanced the socio-economic context, the more time is devoted to aesthetic education

Transnationale Bildungsräume

Bildung ist keine interne Angelegenheit einzelner Staaten oder Gesellschaften, sondern ereignet sich über nationale Grenzen hinweg: Fremde Bildungskonzepte und -inhalte werden ausgetauscht, angeeignet oder abgelehnt; Lehrer und Schüler gehen auf Reisen. Dieser Band präsentiert aktuelle, an Transfers und transnationalen Zusammenhängen interessierte Forschungen zu diesem Phänomen: Sieben Fallstudien beleuchten Verflechtungen im Schul- und Hochschulbildungssektor auf europäischer Ebene ebenso wie zwischen Europa und dem Nahen Osten, Nordamerika und Indien. Zwei programmatische Aufsätze führen in den Forschungsstand und in das Konzept der »Bildungsräume« ein

Commodification in multiple registers: Child workers, child consumers, and child labor NGOs in India

Using the term ‘commodity’ as an analytic, this chapter considers the persistence of an iconography of victimhood in dominant representations of child labor in India favored by ‘blanket ban’ NGOs. Drawing on a historiography of child labor legislations, dating from nineteenth century Britain, I explore ‘child labor’ as an affective commodity based on its victimhood imagery, which is readily recognized and consumed in global humanitarian markets today. In the context of NGOs in India, such affective representations also perform a particular NGO identity, one that delineates the “uncompromising” abolitionist stance of blanket ban NGOs, in contrast to the more accommodating stance of the Indian state. The affective logics of ‘child labor’ however, do not square well with the desires and aspirations of “real” working children who are economic agents and desiring subjects in their own right