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ID:
168626
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| Summary/Abstract |
This article assesses the role of British colonial education in Condominium Sudan in shaping the mindsets of Sudan’s first generation of Islamists between 1946 and 1956. Drawing on post-colonial theorists such as Nandy and Bhabha, it contends that the experiences of the pioneers of Sudan’s Islamic movement at institutions such as Gordon Memorial College and Hantoub Secondary School moulded their understandings of both ‘modernity’ and ‘tradition’. As a result of their colonial education, Islamists deployed discourses concerning both ‘progress’ and ‘cultural authenticity’ that bore remarkable parallels with colonial essentialism, even as they announced a decisive break with the colonial past. Much like the conventional nationalists, they used the space created by the colonial educational institutions to establish an ideological community that transcended the narrow ethnic and regional divides previously fostered by the British. At the same time, Islamists and colonialists alike shared a contempt for Marxists and ‘deculturated’ effendis, and Muslim Brothers’ aspirations to escape the ‘English jahiliyya’, however counter-intuitive this may seem, bore similarities with the worldviews of colonial officials concerned with preventing what they saw to be the excessive impact of urbanization and modern education on Sudan.
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| 2 |
ID:
123608
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| 3 |
ID:
157869
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| Summary/Abstract |
This article looks at Khalsa College, the first college specifically aimed at the Sikh community in late colonial India, and its schemes for and ideals of physical culture. Despite Sikh communal and Indian national aspirations, as well as a robust transnational discourse on ‘scientific’ physical culture that was being increasingly articulated in the inter-war period, Khalsa College remained remarkably devoted to ‘modernised’ physical exercise schemes focusing on British ‘manly games’ such as football, hockey and cricket. The essay locates the reasons behind the college management's staunch loyalty to Britain and opposition to newer, radical Sikh politics; its use of images of Sikh military traditions and ‘martial manliness’, often used to demarcate Sikhism from an ‘effeminate’ Hinduism; and its specific interest—shared by the colonial authorities—in keeping the students fit for military service.
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