Subalterns and Sovereigns: An Anthropological History of Bastar, 1854–1996
Subalterns and Sovereigns: An Anthropological History of Bastar, 1854–1996
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下属与君主：巴斯塔的人类学史，1854-1996
DOI：
10.1177/037698360002700117
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发表时间：
2000
影响因子：
0.1
通讯作者：
K. K. Basa
中科院分区：
文献类型：
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作者：
K. K. Basa
在英国统治下，穆斯林精英逐渐垄断了高等教育和服务的物质利益，传统的穆斯林精英在外国统治的推动下无法凝聚和发展。因此，一个新的孟加拉穆斯林精英没有出现，这是现代孟加拉受过教育的印度教中产阶级精英进行了知识和社会进步的衣钵。作为对孟加拉教育发展的事实叙述，这本书是一本经过充分研究和有据可查的简明叙述。然而，往往有问题的是，所有这一切在过去都被广泛研究过，而艾希并没有对所涉及的问题提出任何新的见解。有一些令人困惑的概括，如等同于中等教育与英语媒介，这是一个不切实际的做法，这是掩盖了众多的中学盎格鲁方言学校存在的时候。同样可以说，关于传教士赞助的教育努力和Swadeshi启发的国家教育实验的后续详细论述。在这方面，统计信息和经验数据的汇编工作也很辛苦，缺乏更深入的研究。后面的章节，致力于现代孟加拉精英的性质和组成的概述，显示出一些承诺。有一个有趣的瞥见转变男高音的精英社会从梵语学习为基础的priests集团的Nabadwip到加尔各答为中心的英语教育知识分子。bhadralok的压倒性的印度教肤色也被试图理解孟加拉穆斯林对新型教育的更温和的反应所带出。人们希望艾希能更详细地论述他在最后一章中提出的一个主张，即世纪后期政府的扶持行动增加了孟加拉穆斯林对教育和下属官僚机构的参与。推迟接受西方教育与孟加拉穆斯林职业机会减少之间的联系本可以进行更深入的研究。总而言之，这是一本事实丰富的书。作为对这一主题感兴趣的人的一般性信息汇编，这本书提供了关于十九世纪孟加拉教育发展的广泛的主题概述。
progressively monopolized material gains ofhigher education and services under British rulers, the traditional Muslim elite could not cohere or develop under the impetus of foreign rule. Consequently, a new Bengali Muslim elite did not emerge, and it was the modem bengali educated Hindu middle class elite which carried the mantle of intellectual and social progress. As a factual account of the growth ofeducation in Bengal, the book is a well researched and well documented concise account. What tends to be problematic, however, is the fact that all this has been extensively studied in the past, and Aich has not thrown any new light on the issues involved. There are a few confusing generalizations made-as equating secondary education with the English medium only, an unrealistic approach which is belied by the numerous middle Anglo vernacular schools existing at that time. The same can be said about subsequent detailed expositions of the missionary sponsored educational efforts and the Swadeshi inspired National Education experiment. Here, too, there is a painstaking compilation of statistical information and empirical data, lacking in deeper examination. The later chapters, devoted to an overview of the nature and composition of the modem Bengali elite, show some promise. There is an interesting glimpse into the shifting tenor ofelite society from the Sanskritic learning based priestly groups of Nabadwip to the Calcutta-centric English educated intelligentsia. The overwhelmingly Hindu complexion of the bhadralok is also brought out by an attempt to understand the more muted Bengali Muslim response to the new type of education. One wished that Aich had dealt in greater detail with an assertion he makes in his concluding chapter that affirmative government action in the late nineteenth century increased Bengali Muslim participation in education and subordinate bureaucracy. The link between delayed acceptance of western education and reduced professional opportunities for the Bengali Muslims could have been researched with greater depth. All in all, this is a book rich in facts. As a generalized compendium of information to those interested in the subject, the book offers a broad thematic overview on the educational development of the nineteenth century Bengal.