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An increasingly stark generational differentiation in Britain, largely brought about by urbanization and industrialization, was not shared in India, where “childhood” institutions, like schools or recreational groups, were still nascent, and where “adult” institutions, like work and marriage, were still commonplace among the young. 22 Colonial Contexts Formal, legal and judicial recognition of Indian children as distinct from adults mainly took place after the period covered in this chapter. Specific Children Acts were put in place by various provincial governments in the 1920s, allowing for the provision of separate courts, institutions and measures of protection for juveniles.

32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 39 religieuses et engagement en Asie du Sud depuis 1850 (Paris: École française d’Extrême-Orient), pp. 31–47. White Cross League, Annual Reports (1910–1911), p. 19. “Dr Murdoch’s Jubilee”, Religious Tract Society Record, March 1895, 4. Linked societies, for example, were the Calcutta, Punjab Religious Book Society; Gujarat Tract Society; North India Tract and Book Society; Ceylon Religious Tract Society. The name of the society, originally the Christian Vernacular Education Society, was shortened in 1891.

The RTS also published many books for boys, which were either intended for an Indian market, usually inspired by the British writers’ missionary experiences in India, or for a young British readership. Clearly, the books written about India for British children were intended to impart moral lessons, but probably more importantly, they were intended to muster support and money in Britain for the missionary cause. 58 There was even a Bengali version of the famous British Boy’s Own Paper, issued by the Calcutta Christian Tract and Book Society, with RTS material, and founded with similar aims as when the original Boy’s Own Paper was founded in 1879.

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