Refocusing on the Education System under the Sikh Rule

FROM FOREIGNER TO LOCAL CITIZENS: EUROPEANS IN PUNJAB UNDER MAHARAJA RANJIT SINGH, 2021

Ranjit Singh (1799-1838) frequently said, 'God had given me one eye to be able to see all the religions with one eye'. 1 Maharaja Ranjit Singh was a kind ruler who cared for his subjects irrespective of their religion, caste or creed. He wanted to make his kingdom great; fostering a peaceful and prosperous society with harmony and cooperation among all communities. His court comprised of nobles and officials from many nationalities and religions including number of European notables and officers. These Europeans officers played a critical role in the expansion and growth of the Sikh Empire, the most famous being Jean-François Allard, Jean-Baptiste Ventura, Paolo Di Avitabile and Claude August Court. They were primarily responsible for the training of the army. Additionally, they also had to deal with civil, foreign, judicial and educational affairs of the state. They also enjoyed significant influence in political as well administrative affairs. In order to retain them, the Maharaja supported them financially and socially, and also, encouraged them to marry the local women and settle their family life in Punjab. This paper attempts to explore the evidence that it was not the religion or nationality but the ability and the state interest that actually mattered in the court of the Maharaja, and that primarily governed the state policies and behaviour of the Maharaja.

a direct descendant, in the thirteenth place of Guru Nanak Dev, the founder of Sikhism. With a multi faceted personality, was a humanitarian, a syncretic and a great educationist of the nineteenth century Punjab. The paper delves and explores nineteenth century Punjab's political complexities vs socioeconomic and cultural milieu progression. Baba Khem Singh worked and served British during 1857 and was honoured as a 'Sir'. The introduction of nineteenth century reforms by the britishers, though for their own benefit proved to be boon for the people of Punjab. Sir Baba khem Singh with his vision and farsightedness could visualise Punjab's bright future. With his generous nature he donated substantial sums of money for religious charitable as well as for progressive purposes by contributing to the opening of around fifty schools with a specific insistence of progressing female education. His legacy continued when Bhai Tirath Singh along with his wife opened girls'schools in twentieth century Punjab. He co-founded the Singh Sabha movements strand that was more liberal on living Gurus and other folk tradition. His tribute to the religious and historical personalities are adorned in his haveli in Kallar, Potohar (Pakistan), depict the Sikh religion in its truer sense of faith based on Guru Nanak's egalitarian ideology in a more comprehensive belief. His practical, progressive insights and philanthropic idealism are displayed in his lifetime accomplishments promotes cross boundaries culture and religious harmony.

The All-India Muslim League achieved Pakistan, the Indian National Congress secured India but the Shiromani Akali Dal got nothing on the eve of the British departure in 1947 although the Sikh community had collaborated closely with the colonial power. The demand of the Sikh community for a separate Sikh state and accession of more territories to this state came to naught as a consequence of partition of Indian subcontinent. The decision of joining India by the Akali leadership enslaved this community to a mammoth majority in which they were only one per cent. Different scholars took variety of directions in exploring the roots of the Sikh failure in the final breakdown. According to Sher Muhammad Grewal, Sikhs failed to achieve something beneficial in the political arena staged in 1940s because they were very simple people and could not apprehend the sensitive situation of Punjab politics.1 Sangat Singh claims that the principal reason behind the Sikh failure was the incompetent Akali leadership2 while Sardar Hukam Singh opines that situational politics left no positive options for the Akali leaders, therefore their decision to join India was the best choice.3 These scholars tried to solve this tangle by pointing out some specific aspect of the question which still leaves many gaps. Actually, there were ample reasons which combined and resulted in the Sikh failure. This article traces the factors which compelled the Sikh political leadership to reject Pakistan and decide in favour of India in 1947.

Maharaja Ranjit Singh , 2025

Maharaja Ranjit Singh (1780-1839), the formidable founder of the Sikh Empire, remains a towering figure in South Asian history, revered as the "Lion of Punjab" for his visionary leadership and steadfast commitment to secular governance. In an era defined by religious strife and political fragmentation, Maharaja Ranjit Singh forged a multicultural empire (1801-1839) that wove together Punjab's diverse communities-Sikhs, Hindus, Muslims, and others-into a harmonious whole. His reign stands as a beacon of inclusivity, marked by equitable policies, religious tolerance, and meritocratic administration. This article explores the facets of Maharaja Ranjit Singh's secular legacy, examining his inclusive governance, equitable patronage, impartial legal system, diverse military, and vibrant cultural contributions, which together cemented his enduring influence.

International Journal of Innovation and Applied Studies, 2014

Educational system in British India was in fact, a plan of control. British government wanted to facilitate Hindus therefore this system was destroying Muslim identity and recognition. Although, one of its prime objectives was to promote Christianity and western culture in Indo-Pak Subcontinent but its other features were covering interests of Hindus. Therefore, Muslims had been forced to give up getting education. This article highlights all the seven educational plans which are called seven terms of British educational system in India, introduced by the British Government according to the need of time. Impacts of every term are also presented here while characteristics of British educational system are covering the whole tenure of British educational policies in Indo-Pak Subcontinent from 1813 to 1947. The socio-political consequences of this system after the formation of Pakistan are also discussed here.

This article aims at analyzing the historical background of education system in the Indian subcontinent and tries to find out if there has been any concept of religious education before partitionwhichcontinuedin Pakistan after independence. In the wake of 9/11 attacks, Pakistan took take a strong posture towards religious (Islamic) ideology and the education syllabus in the country. Historically, the government of Pakistan had mostly used Islamic ideology as the symbolism in its education syllabus in order to promote a community that practices and follows the laws of Islam, based on Quran and Sunnah. Even the overall culture of Pakistan provides a glimpse of Islamic traditions and values than of its diverse history.

IRA-International Journal of Management & Social Sciences (ISSN 2455-2267), 2016

After the death of Maharaja Ranjit Singh, the East India Company defeated the Khalsa Army of Lahore Darbar in two Anglo-Sikh Wars. Being astute political masters, the British felt the lurking fear of simmering discontent among the Punjabis against their rule. For safeguarding the logistics of administration, efficacious precautionary measures were undertaken by them to satisfy the grievances of certain sections of the society so that British rule would face lesser political instability and enmity of the natives. After 1857, the British conducted a thorough study of ethnographic, fiscal, geographical, political, social and religious conditions of Punjab and oriented their administrative policies to suit the best interests of the Empire. Far-reaching political, economic and social changes were introduced by the British to strengthen their hold over all branches of administration. A new administrative hierarchy, composed of Anglo-Indian elements was firmly established and it embraced ...

Bacha Khan Chair, International journal of Pukhtunkhwa, 2017

Abstract Education remained a hollow sphere of the Pakhtun nation as a whole in the early 20th century, particularly in feudal mindset where all ease of life was available to them. It was for the sake of same attitude where parents started sending their children educated in the umbrella of integrated wholeness of the same class. When Islamia College was established in 1910, it attracted so many families who can afford their child's education over there. The college received enormous recognition in the masses in short span of time due to favor from all sections of stakes. Actually, in the British Raj, it was Ross Keppel’s idea undertaken by Sahibzada Abdul Qayum Khan and his colleagues. The British Regime made strong and ruinous attitude towards the formation of national schools, and favored institutions like Islamia College is still a question mark, as how they were in favor to educate the Pakhtun nation.

Jahangirnagar Review, Part-C, 2020

The advent of the Mughals on Indian soil started a new era in the field of culture and education in 1526. Most of the Mughal Emperors made great contributions to Indian learning and are famous for patronizing different fields of education. Mughal education system was prospective and effective in many ways. Particularly it was secular and also under state purview. Even though the students had to study religious sciences, there were courses on science and arts as well. In the Mughal era, education flourished beyond religion, cast and gender. Especially female members of royal and noble families had the privilege to get educated. Emperors received royal education during their childhood and it influenced the foundation of many imperial educational institutions around this region.

The premise of this book is both interesting, and, to an extent, perhaps, disconcerting, too. Interesting, because it examines how a group of elites replaced another, and disconcerting, because it looks into the socio-political history of Punjab almost exclusively with a single prism of religious divides—Muslims and non-Muslims. It examines the emergence of Ranjit Singh who erected a confident regional power in the wake of the disintegration of the Mughal power.