This article provides an introduction to the two articles in this Special Theme on education, labour, and discipline in colonial Asia. It offers a brief historiography of education to indigenous children in the colonial context provided by non-state as well as state actors. We argue that while many studies have separated the motives behind, and actions of, these different actors in relation to education and “civilizing missions”, it is worthwhile connecting these histories. Moreover, apart from looking at motives, the articles in this Special Theme aim to show the value of studying educational practices in a colonial context. Finally, this introduction identifies several opportunities for future – comparative as well as transnational – studies into the topic of education, child labour, and discipline.

To this day, the history of indigenous orphans in colonial India remains surprisingly understudied. Unlike the orphans of Britain or European and Eurasian orphans in the colony, who have been widely documented, Indian orphans are largely absent in the existing historiography. This article argues that a study of “native” orphans in India helps us transcend the binary of state power and poor children that has hitherto structured the limited extant research on child “rescue” in colonial India. The essay further argues that by shifting the gaze away from the state, we can vividly see how non-state actors juxtaposed labour and education. I assert that the deployment of child labour by these actors, in their endeavour to educate and make orphans self-sufficient, did not always follow the profitable trajectory of the state-led formal labour regime (seen in the Indian indenture system or early nineteenth-century prison labour). It was often couched in terms of charity and philanthropy and exhibited a convergence of moral and economic concerns.

This article addresses the colonial project of “civilizing” and educating indigenous people in the farthest corners of the Dutch empire – South Dutch New Guinea (1902–1942), exploring the entanglement between colonial education practice and the civilizing mission, unravelling the variety of actors in colonial education in South Dutch New Guinea. Focusing on practice, I highlight that colonial education invested heavily in disciplining the bodies, minds, and beliefs of indigenous peoples to align them with Western Catholic standards. This observation links projects to educating and disciplining indigenous youth to the consolidation of colonial power. Central to these intense colonial interventions in the lives of Papuans were institutions of colonial education, managed by the Catholic mission but run by non-European teachers recruited from elsewhere in the Dutch colony. Their importance as proponents of the “civilizing mission” is largely unappreciated in the historiography of missionary work on Papua.