The textbooks of the Gujarat State Board, apart from the inherent contradictions mentioned above, commit another grave folly. For the student of Std. X, in the section that deals with the period in world history between the two world wars, we have a section on the “Ideology of Fascism”. 

There is a positive ambivalence in the treatment of this political phenomenon, an ambivalence that stands heightened in later paragraphs that deal with “Nazism”. 

“Ideology of Fascism: The views regarding the State administration adopted by the topmost leader of the Fascist Party, Mussolini, came to be known as the Ideology of Fascism (Principles of Fascism). According to this ideology the State is sovereign. An individual exists for the State. An individual does not have freedom over and above the State. Here, everyone is absorbed within the State. Since the party firmly believed in Militant Nationalism, it opposed Internationalism. National interest and progress were its basic aim. The Party believed that the total power of the nation should be wielded by a leader endowed with Divine power. This party was a staunch opposer of democracy and individual freedom and also of communism. Thus Fascism was totally opposed to Democracy”.

This text-book while attempting an explanation of the political phenomenon of fascism and nazism gives a frighteningly uncritical picture of both. The strong national pride that both these phenomena generated, the efficiency in the bureaucracy and the administration and other ‘achievements’ are detailed, but the violent, uncivilised and uncritical result of the politics of exclusion – of Jews, of trade unionists, of migrant labourers, of any section that did not fit into Mussolini or Hitler’s definition of rightful citizen – just do not find any mention. The systematic extermination of six million Jews in concentration  camps, the Holocaust that is, simply does not figure in these texts.

“Ideology of Nazism: Like Fascism, the principles or ideologies for governing a nation, propounded by Hitler, came to be known as the ideology of Nazism. On assuming power, the Nazi Party gave unlimited total and all embracing and supreme power to the dictator. The dictator was known as the ‘Fuhrer’..Hitler had strongly declared that ‘the Germans were the only pure Aryans in the entire world and they were born to rule the world’. In order to ensure that the German people strictly followed the principles of Nazism, it was included in the curriculum of the educational institutions. The textbooks said, ‘Hitler is our leader and we love him’. 

“Internal Achievements of Nazism: Hitler lent dignity and prestige to the German government within a short time by establishing a strong administrative set up. He created the vast state of Greater Germany. He adopted the policy of opposition towards the Jewish people and advocated the supremacy of the German race. He adopted a new economic policy and brought prosperity to Germany. He began efforts for the eradication of unemployment. He started constructing Public buildings, providing irrigation facilities, building Railways, roads and production of war materials. He made untiring efforts to make Germany self-reliant within one decade. Hitler discarded the Treaty of Versailles by calling it just ‘a piece of paper’ and stopped paying the war penalty. He instilled the spirit of adventure in the common people. 

Archived from Communalism Combat, October 1999, Anniversary Issue (6th) Year 7  No. 52, Cover Story 5

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In this context, it would be educative to look closely at the prescribed textbooks for history and social studies teaching in Gujarat, with virtually no alterations since 1991, many books prescribed by the ICSE national board among others, and even some college level texts that contain these problematic formulations. 

One of the recurring myths about Indian culture, perpetuated ad noseum is that it is one of the most non-violent, peace-loving and tolerant

The state syllabus detailed in the texts being currently used by the Gujarat state board, outlines clearly for the teacher and student of history that when the author(s) of the text-book write about India they use the term for the modern nation as synonymous with “Hindu”. The student is instructed that the idea of studying social studies is to develop a true understanding of ancient India. The political implications of this assumption are significant and dangerous, because, immediately for the history learner paradigms have been drawn. It is only within these that adjustments are subsequently made for ‘synthesis’ or ‘syncretism.’

The syllabus for the standard five social studies text printed by the Gujarat State board, outlines the objective of the syllabus that has been laid out for the ten-year-old child:

‘Towards understanding the Indian Cultural heritage in a proper perspective’. 
This ‘perspective’, as described below in detail, outlines erroneously that the ancient age begins with Vedic times.It becomes clear from this introductory social studies text for the fifth standard child that no perspective of world ancient civilisations is given through the syllabus; that the desire is not just to begin and end with India, but ancient India has been made synonymous with the Vedic; and that values like ‘respectable status of women in Indian culture’ are rooted in the characters depicted through stories taken from the Vedas. There is no attempt to develop any sense of historical enquiry that could lead to a student understanding the quality of life and civilisations that existed pre-Vedas; the exchanges that took place between ancient peoples through river and sea routes etc. 

Not only is this kind of social studies self-limiting and restrictive, it is an approach that is set to stifle free thinking and enquiry. Here is how the objective of the syllabus is outlined: 

Ø  Ancient Age (From Vedic times to  Harshavardhan)

Ø  Is introduced to Vedic literature which is an expression of Indian Culture.

Ø    Knows about the respectable status of women in Indian culture. 

Ø Gets acquainted with the basic truths of life against a backdrop of Indian Culture.

Ø  Learns for himself the truth; that in the context of Indian culture a person acquires a high status not by right of birth but by merit.

Ø   Knows about how in the Indian Cultural context the rules were oriented towards the subjects. 
Ø   Imbibes the basic values of Indian Culture expressed by the narratives of the epics, Ramayana, Mahabharat, and by the main characters in it. 

Ø   For instance, the importance of 1) The purity of domestic life 2) Steadfastness in adhering to truth even at the cost of suffering.

Ø   Moulds the character which makes one abide by ones duty when there is a conflict between personal relationship and a sense of duty. 
(Social Studies text, Gujarat state board, Std. V)

Apart from the stated objective of portraying ancient Indian culture as synonymous with the Vedas, the Gujarat board texts also proceed to depict Indian culture as inherently superior to any other.

In the chapter titled, ‘The Cultural Heritage of Ancient India’, the child is told: “Ancient Indian history covers a period of about four thousand years. It can be divided into the following periods: The Indus valley civilisation period, the Vedic period, the post-Vedic period, the Epic period, the Age of Buddha and Mahavir, the Maurya and the Post-Gupta periods and the Early Muslim period.” The same text goes on to assert that from the beginning of the Indus valley period to the ‘end of Hindu supremacy’ the contribution of Indian civilisation was unique, implying that, thereafter, with the ‘Muslim period’ the contribution could not be measured in a similar fashion. 

“Right from the coming of the Aryans to India (around 2000 B.C.) to the end of the Hindu supremacy (around 1200 A.D.). The Indian civilisation made a unique contribution in many different fields of life, a contribution which includes certain high moral values. It is because of this reason that the ancient civilisation of India has survived today in the form of Indian culture while other ancient civilisation like those of Egypt, Mesopotamia (Iraq) and China have disappeared from the world. These countries do not have the continuity of culture, which is found in the Indian culture.”

The same, Std. IX text, that selectively excludes historical details like the Shaivite-Buddhist conflicts, oppression of women and the shudras, the state of Dalits even today, is however emphatic that “the inherent peace and tolerance of Indian culture” is one of its characteristics. This is one of the recurring myths that have been repeated ad nauseum about India and her ancient culture, the fact that it is “the most non-violent, peace-loving and tolerant”, a myth that is essential if the ‘Hindu’ is to be pitted as the quintessential Indian, a myth that sits well with the ‘others’  being labelled both ‘invaders’ and ‘foreigners’. It is also a myth that seeks to justify present-day violence against the country’s minorities, seeking justification for this in ‘the wrongs of yore.’

In a section titled ‘Tolerance and urge for peace’, the fourteen- year- old is told: “Tolerance and a strong desire for peace are two distinct features of Indian culture. Brahminism with its two main functions namely Shaivism and Vishnavism. Buddhism and Jainism were the main faith followed in ancient India. These faiths adopted a policy of tolerance towards one another. For examples the Satwahanas and the Guptas were followers of Brahminism. But they showed tolerance towards Buddhism and Jainism and gave financial grants to their places of worship.          

Archived from Communalism Combat, October 1999, Anniversary Issue (6th) Year 7  No. 52, Cover Story 6

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