- Information
- AI Chat
colonialism and nationalism in india
political science hons
Creighton University
Recommended for you
Preview text
Q1) Analyse the impact of British colonial rule on Indian agriculture and industry. Or discuss the impact of British colonialism on the Indian economy Ans) The battle of Plassey laid the foundation of the British Empire in India fought in 1757. Colonialism refers to a system of political and social relations between two countries in which one is the ruler and the other is the colony. The ruling country not only has political control over the colony but also determines the dominant country's economic policies. Colony means the territorial land of indigenous people under the control of the dominant power by either political expansion or tactically gaining control over the economic system. Colonialism like imperialism is the economic exploitation of the weaker country by the dominant country to increase its resources by establishing colonies, territories etc. The main purpose of British rule in India was to use the Indian economy as a Feeder economy for the development of the British economy. The colonial rule tempered the Indian economy very badly. Before the advent of British rule in India the Indian economy was
- prosperous economy: India was self-reliant
- agrarian economy: agriculture was the main source of livelihood and it engaged 2/3rd of the total population
- handicraft industries: India was also known for its handicraft industries in the fields of cotton and silk textiles, metal and precious stonework etc. Handicrafts enjoyed a worldwide market because of the fine quality of material used and high standards of craftsmanship. But during British rule, the British government's work was concerned more with the protection and promotion of their economic interest and the development of the Indian economy, they adopted a twofold strategy that transformed India into a supplier of raw materials and consumer of finished industrial products from Britain. Agriculture
- Permanent Settlements system:
- In 1793 Lord Cornwallis introduced a new system of land revenue collection called the permanent settlement or the zamindari system. Under the system, the revenue to be paid by the zamindar was fixed in perpetuity.
- the earlier revenue demands of the company were very high and fixed in perpetuity. The British officials assumed that as a result of an increase in agricultural production and prices, the burden of revenue Zamindar would decline. But Zamindar couldn’t pay. The higher revenue demands were fixed in the 1790s which was a period of depression. So Zamindar couldn’t collect the rent to pay the revenue amount.
- The revenue demand was variable and had to be paid punctually. The sunset law was followed as per the sunset law if the Zamindar did not pay the dues by sunset of a specified date, the land would be confiscated and auctioned by the government to recover the dues.
- Peasants became entrenched in poverty, as they had to pay fixed amounts regardless of fluctuations in agricultural output.
- Ryotwari System:
- The ryotwari settlement of land revenue was introduced in the Bombay Deccan in 1820 based on the Ricardian theory. According to Ricardian theory, a land owner should have a claim only to the “average rent” that prevailed at a given time. As the land yielded more than this “average rent” the land had a surplus that the state needed to tax. if tax was not levied, cultivators were likely to turn into rentiers and their surplus income, was likely to be productively invested in the improvement of land.
- the government made a revenue settlement directly with Ryot instead of the Zamindar. The peasant in turn needed money to pay the revenue, to meet his daily needs and to purchase flowers, cattle seeds, et cetera. He was compelled to borrow money from the Sahukars.
- However it also had drawbacks such as a high tax rate, and faulty assessment based on the soil potential, rather than actual production. Being unable to pay back the loan, all the possession of the ryot was taken over by the money lenders. Therefore, he was forced to take land on rent and animals on higher from the Sahukar.
- The subsequent introduction of the Mahalwari system in other regions Also aimed at ensuring a stable revenue stream for the British, but they often led to exploitative practices and we couldn’t the economic condition of the present tree. The profits acquired out of the agriculture sector went to Zamindar instead of cultivators. The main interest of Zamindar was to collect rent regardless of the economic condition of the cultivators. The Zamindar and the colonial government did nothing to improve the condition of agriculture. They exploited farmers by taking over the rights of farmers on land by using Harsh legal provisions.
- commercialisation of agriculture:
- commercialisation means a reduction of crops for sale in the market rather than for self-consumption.
- There was some evidence of a relatively higher yield of cash crops in certain areas of the country. Due to commercialisation. Yet this failed to improve the economic conditions of farmers because instead of producing food drops, they were producing cash crops which were to be ultimately used by British industries back home.
- this fall in the production of food cross was responsible for frequent famine in India during British rule. British policies encourage the commercialisation of agriculture with a focus on cash, cross indigo, cotton and opium to meet the demand of the growing industrial revolution in Britain.
- Low level of technology:
- technology refers to the inputs why which goods are reduced. Low level of technology, technology, lack of irrigation facilities and negligible use of fertilisers resulted in a low level of productivity. •The cultivator had neither the means nor any incentive to invest in agriculture Farmers were mainly dependent on Rain for water. The Britishers spent little on agriculture and technological improvements. All this made it difficult to introduce modern technology which caused a perpetually low level of productivity.
- Scarcity of investment:
- India’s agriculture was facing a scarcity of investment in terracing, flood control and drainage. Although some farmers changed their cropping patterns from food crops to commercial crops, a large section of tenants, small farmers and sharecroppers, neither had the resources and technology nor the incentive to invest in agriculture.
- Due to all these reasons The peasants were always found in a debt trap. The institutional changes and export priorities introduced by the British transformed Indian agriculture into waste that generated revenue but negatively impacted food security while destroying traditional rural economies and ways of life. This sowed the seeds for continued agricultural distress and rising inequality under colonial rule. Industry India was particularly well known for its handicraft industry. The policy of British rulers was to discourage industrialisation.
- Deindustrialisation- Decline of handicraft industry:
British government systematically destroyed, Indian handicraft industries and no modern industrial base was allowed to come up. The primary motive of British rule behind the deindustrialisation was twofold: (i) to get raw materials from India at cheap rates to be used by upcoming modern industries in Britain (ii) to selfish products of British industries in the Indian market at higher prices.
this was in force to ensure the maximum advantage of the country.
The main reason for the decline of India’s run-out handicraft industry was the introduction of a ‘Discriminatory tariff policy’ by the British government. The policy allowed free exports of raw materials from India and free imports of finished goods of British industry to India. However heavy duty was imposed on the export of Indian handicrafts to other countries.
the colonial administration, preference for traditional agrarian practises and deliberate suppression of manufacturing capabilities prolonged India’s industrial stagnation until independence in 1947.
- While the construction of railways was primarily intended for the efficient movement of raw materials, it inadvertently facilitated the growth of certain industries. Industries related to jute, cotton, and tea processing, for example, benefited from improved transportation. However, these industries were often controlled by British companies, and the economic benefits were not evenly distributed.
- Educational and Institutional Impact: The British colonial administration established educational institutions and
introduced Western-style education. However, the education system was designed to produce clerks and
administrators rather than foster industrial and technological innovation. This had long-term implications for India's
ability to develop a robust indigenous industrial base.
Conclusion:
The impacts of exploitative British colonial rule significantly disrupted India's traditional agricultural systems and
village economies, while suppressing its nascent modern industries. These policies generated short-term revenue
gains but prevented India from developing independent economic foundations. The legacy was agricultural decline,
increased inequality, and lack of industrialization that held back inclusive economic development. It took India
decades after independence to begin overcoming these constraints imposed under the economic architecture of
British imperial rule.
Q2) Critically examine the colonial ideology of civilizing mission.
Ans) Individual ans on pages 235 and 237
Combined
- The "civilizing mission" was a pivotal ideology that justified European colonialism from the 18th to the 20th century. It referred to the self-professed duty of colonial powers to "civilize" their native colonial subjects and steer them towards Western conceptions of social progress. The colonial ideology of the "civilizing mission" was a concept used to justify European colonization by portraying it as a benevolent and moral obligation to bring civilization, progress, and enlightenment to the "backward" and "undeveloped" peoples.
- This ideology portrayed colonialism as a benign, altruistic enterprise that would modernize backward communities and improve inferior cultures through the superior moral, intellectual and technological capabilities of the West. The civilizing mission encompassed a wide range of colonial policies and projects that sought to transform the cultures, societies, economies and political systems of the colonized populations. These interventions ranged from education, religious conversion, social reforms, economic policies and administrative techniques for governance.
- In British India, the civilizing mission had two dominant and conflicting strands - the utilitarian perspective focused on reform through legislation while the evangelical perspective (missionaries) prioritized reform through Christianity and Western education.
- Civilizing mission was a central part of French colonial ideology. It played a crucial role in the continuation of the French colonial policy of assimilation. The process of assimilation was required to bring the remotely located colonized population under the ambit of the French government.
- The assimilation policy in French colonies, rooted in the civilizing mission, drew inspiration from the ideals of the French Revolution, extending principles of liberty, equality, and fraternity to colonial subjects. This approach, aimed at integrating colonies administratively and culturally, demanded the renunciation of indigenous practices in exchange for education and cultural facilities.
- It sought political stability, and economic development, and enhanced national prestige for France. The British, adopting a similar civilizing mission in India, justified comprehensive intervention in Indian society. Liberalism further bolstered the coherence of the civilizing mission, as various reformative groups collaborated under its banner in India. The convergence of evangelicals, free traders, law reformers, educational reformers, and utilitarian theorists exemplifies the multifaceted impact of the civilizing mission in shaping colonial policies.
- Utilitarian Perspective on Civilizing Mission
The utilitarian doctrine was an ethical theory pioneered by Jeremy Bentham and John Stuart Mill that defined moral right and wrong solely in terms of their conduciveness to promoting "the greatest happiness for the greatest number of people". Utilitarians analyzed policies purely based on their outcomes rather than their inherent moral value. The liberal ideology of reform got its fullest expression in utilitarian thinkers and British administrators who governed India during the initial decade of the 19th century. Utilitarians started judging everything based on their utility and functions. They started scrutinizing every aspect of cultures and Society in India. They scrutinized art, religion, culture, literature, and laws in India and they judged everything based on their utility and contribution to social progress and where these things are located on a civilizational scale In the early 19th century, British utilitarians extended this doctrine to India and prescribed reform of Indian society in line with utilitarian goals of promoting happiness, progress and security. James Mill, penned a damning indictment titled "The History of British India" (1817) where he described traditional Indian culture as stagnant and barbarous, crippled by the combined afflictions of superstition, the caste system and despotism. He forcefully critiqued Hinduism, dismissing the notion that India had enjoyed a golden age under Hindu rule, and declared traditional Indian learning and literature as worthless. To remedy India's perceived backwardness, Mill advocated a program of reform centred around destroying the traditional community base of Indian society through individualist legislation and establishing capitalist social relations under impersonal British rule. He argued that the inherently despotic Hindu culture necessitated despotic colonial rule. The enduring legacy of Mill's utilitarian perspective on India was the stereotype of "Oriental Despotism". Mill's ideas greatly influenced administrators such as William Bentinck and Thomas Macaulay. They introduced Anglo-Saxon laws and Western institutions in India to develop a commercial economy and modern state apparatus. Utilitarian reform was top-down, authoritarian and coercive, paying no heed to Indian public opinion or indigenous institutions. Utilitarians saw little merit either in Indian social dynamics or in representing native viewpoints. They bypassed Indian participation in the aggressive legislation of Western systems upon Indian society. He also disputed William Jones's claim that Hindus had a glorious past rather he argued that the Hindus did not possess and never had possessed a "high state of civilization”. Hindus according to Mill were rather rude people who had made 'but few of the earliest steps in the progress to civillisation. Jeremy Bentham propounded the Utilitarian principle. In his book A Fragment of Government, he argued that ‘it is the greatest happiness of greatest number that is the measure of right and wrong". 8. Evangelical Perspective on Civilizing Mission (Missionaries) Evangelicalism within Protestant Christianity placed great emphasis on personal conversion and salvation through belief in Christ. By the early 19th century, evangelicals saw it as their divine mission to convert to Christianity around the world and bring salvation to savage (godless, atheist) races. They believed that propagating Christianity along with Western education would have a "civilizing influence" upon natives and curb rebellious tendencies. Charles Grant stressed that Indians were steeped in degradation, superstition and prejudice that made them unfit to govern themselves or improve their condition without Christian moral guidance. He called for using British rule in India to enlighten the native population through English education integrated with Christian scriptural teachings. Grant's ideas became the blueprint for the inclusion of the notorious "pious clauses" in the East India Company Charter Act of 1813 that officially sanctioned missionary activity in India for the first time. Though technically banned from religious conversion, missionaries exploited loopholes to set up schools and distribute Christian theological literature. Charter Act of 1813. This act allowed the missionaries to travel to India and also allocated the money sanctioned 100000 rupees per year for two major purposes
- Revival and improvement of literature and encouragement of local learned people in India.
- Promotion of scientific knowledge among the native inhabitants. Missionary-run schools mushroomed across India as evangelicals believed Western education represented the light of moral Christian advancement that would uplift Indians from spiritual darkness. While not coercive like utilitarian reform, evangelicals shared similar perceptions of Indian inferiority that justified denying self-
- In book
- On 24, 1873, in Maharashtra, Jyoti Rao Govind Rao Phule described the idea of the Socio Reform Movement, also known as Satyashodak Samaj. The caste system and idol worship were both targets of the reform movement's campaigns. It defended using reason rather than blindly following the priesthood. Govind Rao Phule specifically used the term "Dalit" to refer to those from lower castes. Young Bengal Movement
- Henry Louis Vivian Derozio founded the Young Bengal movement in the 1820s. Louis was an Anglo-Indian professor in college in Calcutta. He inspired his students to think freely and analytically. Derozio spread the spirit of freedom, equality, and liberty among all.
- This Socio-Religious Reform Movement was the one to criticize the dominant practices of religion and interrupted changing the of Hindu orthodox beliefs. Derozian's ideas significantly impacted the Socio- Religious Reform Movement, or Bengal Renaissance, in early nineteenth-century Bengal.
- This movement was loud and logical but could not acquire any traction. Nevertheless, it was a significant advancement since it motivated and produced a generation of activists and reformers. Prathana Samaj
- The third Socio-Religious Reform Movement in India is Prarthana Samaj. The movement was established by Keshub Chandra Sen In 1863.
- The reform movement orated believing in only one god (monotheism) and condemned the domination of priests and caste supremacy in Bombay.
- Veeresalingam, a Telugu reformer, spread the movement's activities in South India. Another social reformer was a philosopher known as Chandavarka, who encouraged Prarthana Samaj.
- This Social and Religious Reform Movement in India opposed child marriage and the purdah system, advocated widow remarriage, and strongly emphasised female education. It also targeted the caste system and the Brahmin majority.
- Ranade founded the Deccan Education Society and the Widow Remarriage Association to reform Hinduism. Ranade established the National Social Conference in 1887 to bring about social reforms across the nation. One of the founding members of the Indian National Congress was Ranade. Impact
- The scientific, and intellectual assault of the Social and Religious Reform Movement rebels was unacceptable to the orthodox segments of society. So, the reactionaries insulted, persecuted, issued fatwas against the reformers, and even attempted to kill them.
- Despite the opposition, these organizations were able to aid in the liberation of the person from frightened submission and uncritical submission to the exploitation by priests and other classes. With the translation of religious texts into everyday languages, the emphasis on each person's right to interpret the scriptures, and the simplicity of ceremonies, worship became a more intimate experience
- The Socio-Religious Reform Movement placed a strong emphasis on the capacity of human reason and intelligence. By eliminating corrupt elements, religious beliefs, and practices, the reformers gave their followers a chance to respond to official criticism that their religions and cultures were decadent and inferior.
- The Socio-Religious Reform Movement gave the developing middle classes the much-needed cultural roots they could cling to and a way to lessen the humiliation they felt from being annexed by a foreign force. Recognizing the peculiar demands of modern times, notably scientific knowledge, and supporting a contemporary,
- Socially, this mindset was reflected in a significant change in the ideas of "purity and pollution." Although the reformers' criticisms primarily targeted old beliefs and customs, the reformers desired modernization rather than complete Westernization based on the mindless replication of foreign Western cultural norms. Q4) Critically examine programs and the role played by moderates or Swadeshi or revolutionaries in India’s struggle for Independence. Q5) Write a critical essay on Non - cooperation movement
ANS) book page 271 iv) Rowlatt Act of 1919- 1. The Rowlatt Act was passed in 1919. It was also called the black law passed to crush the national movement. 2. The act enables the government to imprison any person without trial and conviction in a court of law. These provisions of violation of civil liberties are widespread in the country. 3. Gandhiji organised the Rowlatt Satyagraha Sabha which launched a country-wide hartal accompanied by fasting and prayers. The movement received immense response all over India. 4. The shop shut down and the school closed in response to the bandh call. The protests were particularly intense in Punjab, as many men from there had served on the British side in the First World War. v) Jallianwala Bagh massacre- 1. On 10 April 1919 two nationalist leaders, Dr. Saifuddin Kitchlew and Dr. Satya Pal were arrested in Punjab under the Rowalatt Act. 2. On 13 April 1919, people gathered in the Jallianwala Bagh to protest against these arrests. The peaceful gathering was attended by men, women and children. 3. General Dyer, a British military officer, ordered the military to open fire on the Indians who had gathered for the meeting. 4. More than 400 people were killed and hundreds were wounded as the newsprint crowds took to the street. There were strike clashes with the police and attacks on the government building. The government responded with brutal repression. Martial law was proclaimed in Punjab and people were subject to several atrocities. This was another blow to the Indians that reached them and the people wanted to do mass protest against the British. vi) Khilafat Movement-
- The Khilafat movement was a movement of Indian Muslims led by Mohammed Ali and Shaukat Ali between 1919 and 1920.
- They demanded that the Khalifa or the Caliphate that is the Turkish Sultan must retain control over the Muslim sacred places in the Ottoman Empire.
- But after the end of the war, the British maltreated the sultan. So they felt annoyed and started this moment against the colonial rule. The Muslims carried this moment with the corporation of Gandhiji. Non-Cooperation movement- The non-cooperation movement was started by Mahatma Gandhi in 1920. It was against the British government. Gandhiji that by coupling non-cooperation with the Khilafat movement, India’s two major religious committees, Hindus and Muslims could bring an end to colonial rule. The declaration of this movement was made by the Congress at its Nagpur session. Gandhi ji appealed to the people not to cooperate with the British government in any way. It included the following methods to oppose British rule:-
- The students were asked not to attend their schools and colleges that were run by the government.
- the working class went on strike in many towns and cities. There were 396 strikes in different cities. It was six lakh workers which caused a loss of 7 million workdays.
- the lawyers were asked not to attend law courts
- the hill types in the northern part of Andhra Pradesh violated the forest law.
- the farmers did not pay taxes in Awadh. They refused to carry loads from colonial officials in Kumaun.
- the movement was essentially or non-violent means to protest against the British government in India
- the Indians wick their post and relinquished their titles, conferred upon by the British government as a means of protest.
- foreign goods were boycotted and the use of Indian goods was encouraged.
left with 78 of his most trusted fellow satyagrahis or volunteers on a 24-day, over 240-mile symbolic march on foot towards the Gujarat coastal town of Dandi over 390 km away. As he walked over 10 miles every single day through numerous villages of Gujarat, more and more common people from peasants to traders joined the march in support. 4. It caught the exciting attention of the international press and media as a novel peaceful method of staging a protest against an unjust law imposed on millions. Finally, at Dandi, in a defining moment of the independence struggle, Gandhi leaned down and picked up a small fistful of salt mud from the edge of the sea beach early on the morning of April 6, 1930, marking the formal commencement of the open Civil Disobedience Movement against British laws in India, parallel salt marches were going on all over India. 5. Many volunteers started openly and illegally manufacturing salt along the coastline openly defying British imposed restraints and openly challenging its salt taxes and unjust monopoly on the essential article of daily consumption. Spread of the Civil Disobedience Movement Across India
- This single but immensely consequential symbolic act of defiance by the Father of the Nation himself at Dandi electrified the entire country almost overnight, awakening its soul against years of humiliation under imperial injustice and bringing millions into the civil resistance struggle.
- Picking up salt from the coastal beaches and shores or participating in constructive satyagraha protesting and deliberately violating repressive and exploitative British imposed laws suddenly became a ubiquitous powerful tool of mass civil disobedience across the massive geographical expanse of India.
- Within weeks, millions of Indians across social classes started openly breaking or challenging British salt laws, forest laws prohibiting wood collection, punitive land revenue collection laws or agricultural taxes imposed by the imperial British Raj through its administrative arms in Provinces and Princely States. Students left schools and colleges in unprecedented numbers all across the country often directly defying concerned authorities to proudly join and directly participate in this new novel 'satyagraha' movement conceptualised by Gandhiji.
- Peasants and farmers refused payment of punitive land taxes and rent to registers across villages protesting continuing economic exploitation under imperial rule. Working-class people across myriad industries went on widespread strikes and shutdowns paralysing normal activity often based on Gandhian principles bringing the formal economy to a grinding halt.
- Passionate protest marches, mass rallies and mammoth processions waving the iconic nationalist tricolour flag became a frequent sight in many Indian cities, towns and even remote villages with rousing slogans like 'British Rule Go Back', 'Simon Commission Go Back', 'Down with Imperialism' echoing everywhere as expressions of the underlying new awakening shaking British confidence.
- During the civil disobedience movement, one of its most remarkable aspects was the unprecedented involvement of Indian women, transcending urban-rural, class, and caste divides. Thousands of women, spanning the societal spectrum from upper class to working-class, left their homes to join public protests and marches. Guided by leaders like Sarojini Naidu, Kasturba Gandhi, and Vijayalakshmi Pandit, women across the nation mobilized, fearlessly engaging in activities such as picketing liquor and foreign cloth shops, collecting prohibition pledges, participating in long marches with their children, enduring police brutalities alongside men, and managing various groundwork tasks to support the movement.
- During its peak from April to July 1930, the civil disobedience movement witnessed the arrest of around 60, Indians, ranging from top Congress leaders to local youth volunteers. This included almost the entire leadership of the Indian National Congress at the national, provincial, and district levels. Despite these arrests, the waves of peaceful civil resistance fueled by the collective desire for poorna swaraj continued to grow stronger week after week. The protestors displayed remarkable unity, a deep conviction in their moral superiority, and steadfast self- confidence, willing to endure brutalities and hardships. This defiance against the formidable British Raj unfolded on an unprecedented scale, lasting for over a year and demonstrating a level of civil resistance unmatched in Indian history. End of the Civil Disobedience Movement
- By early 1931, in response to the growing unified rebellion in India, the British administration swiftly implemented a comprehensive counter-offensive plan to suppress civil disobedience. This included a brutal empire-wide regime featuring collective fines, indiscriminate lathi charges, raids on police stations and
villages, arbitrary mass arrests, extensive detention powers without trial, and the disruption of meetings or marches deemed unlawful assemblies. 2. Within weeks, draconian ordinances and acts were imposed across India, curbing defiant protests in urban and rural areas alike. By February 1931, the relentless state coercion and violence, facilitated by a formidable police and military apparatus, led to the collapse of civil resistance. Many leaders, including Jawaharlal Nehru and Vallabhbhai Patel, were harshly arrested and subjected to physical and emotional torture as political prisoners for over three years. 3. By early 1931, the civil resistance movement, marked by the imprisonment of top leaders and an atmosphere of violent repression, saw a rapid decline in its mass character. A fearful and compliant mood prevailed, with police attacks on women contributing to the overall sense of terror. As a result, civil resistance dissipated as a mass movement by early 1931. 4. In a controversial and decisive moment of the independence movement, Lord Irwin, the Viceroy of India, sensed a temporary mood of immense demoralization among followers and compatriots. In an attempt at conciliation and conflict resolution, in early March 1931, he made a symbolic gesture by deciding to negotiate a settlement with Mahatma Gandhi, leading to Gandhi's unconditional release from prison. This negotiation was contingent on Gandhi completely calling off the surging tide of ongoing mass civil disobedience across India. 5. The negotiated settlement came as a surprising blow to many, seen as a politically naive blunder and a betrayal of the tremendous suffering and sacrifices of millions of unnamed satyagrahis. Participants had joined the movement inspired by Gandhi's call and assurance to bravely face British brutalities for the goal of Purna Swaraj. Within a year, Gandhi unilaterally decided to end the agitation without tangible gains towards even partial self-government, let alone full independence from the Raj, which continued its repression. 6. This turn of events led to bitter disappointment among many leaders, and revolutionary groups seized the moment to criticize Gandhi's methods. The unique opportunity and vibrant atmosphere of unified public pressure on Britain for concrete reforms were lost due to a lack of political wisdom and foresight. With nothing substantial achieved, people returned dejectedly to their homes and fields. 7. Thus, one of the most vibrant chapters of India's epic freedom movement abruptly ended within a short rollercoaster span of 12 months. The movement had initially electrified millions to feverish heights of patriotic expectation, only to sink into the gloom of failure and hopelessness by early 1931, with the continued prospect of British colonial rule over India for long decades ahead. Impact of the Movement
The 1930-31 Civil Disobedience Movement, with its vibrant power and unprecedented pan-India public participation, ultimately fell short of accomplishing its ambitious goal of securing full independence, or Purna Swaraj, from the British. The colonial government successfully crushed unified civil resistance within a year through extensive and sustained coercive force and violence. While the movement significantly shook British political confidence in India, London refused to grant meaningful concessions, leading to the fragmentation of forces with top leaders incarcerated, communal tensions escalating, and revolutionary groups resurfacing post-1931 amidst ongoing British political repression.
Despite its failure to achieve immediate objectives, the movement left enduring images in the public consciousness. The organized structures of parallel anti-imperial governance and the breaking of social barriers during peak civil resistance became guideposts towards building a new national identity. Although the early 1930-31 civil disobedience movement didn't achieve its strategic goal through peaceful, non-violent means, it laid the pioneering seeds and visionary contours that found fruition in the Quit India Movement a little over a decade later.
The awe-inspiring spectacles of united defiance witnessed shaking India on its feet had a lasting impact, creating a sense of shared national identity and resilience. The movement's partnership-breaking impact proved enduring and irreversible, reinforcing the historical lesson that the power of an awakened, defiant citizenry, fired by moral ideals, outweighs brute authoritarianism, ultimately making the continuation of any empire against people's wishes impossible in the long term. In this wider sense, the movement, despite its tactical failure, played a pivotal role in shaping the trajectory of India's struggle for independence and inspiring future movements for self-determination.
Non-Cooperation movement- The non-cooperation movement was started by Mahatma Gandhi in 1920. It was against the British government. Gandhiji that by coupling non-cooperation with the Khilafat movement, India’s two major religious committees, Hindus and Muslims could bring an end to colonial rule. The declaration of this movement was made by the Congress at its Nagpur session. Gandhi ji appealed to the people not to cooperate with the British government in any way. The main objective of the non-cooperation movement was not to extend any cooperation to the administration thus rendering it completely crippled.
While Gandhi's mass movement garnered widespread support, it faced challenges and criticisms. The movement's reliance on nonviolence and non-cooperation was not universally embraced, with some factions advocating more militant approaches. The limitations of nonviolent resistance were evident in instances of violent repression by the British, such as the Jallianwala Bagh massacre.
Bardoli Satyagraha (1928): In Bardoli, Gujarat, the British raised land revenue taxes, prompting nonviolent resistance led by Gandhi. Farmers refused to pay, facing arrests and property seizures. The British authorities eventually conceded, reducing taxes and improving conditions.
Civil disobedience movement- The Civil Disobedience Movement, which took place between 1930 and 1934, was a historic moment in India's struggle for independence from British colonial rule. It was initiated by Mahatma Gandhi on March 12, 1930, with the Salt March to Dandi being a prominent catalyst. On this historic Salt March, Gandhi and a group of followers embarked on a 240-mile journey to the coastal town of Dandi, arriving on April 6, 1930. The symbolic act of making salt from seawater in defiance of the British salt monopoly galvanized millions of Indians. The movement's central strategy was nonviolent non-cooperation with British authorities. Indians boycotted British goods, refused to pay taxes, and engaged in acts of civil disobedience. Thousands were arrested for their participation. Although the movement was temporarily suspended in 1931 due to a truce with the British, it had a profound impact. By leading the salt march, Mahatma Gandhi gained worldwide popularity. The salt march was covered by the European and American press and gained their attention. It was the salt march that made the British realise for the first time that their rule in India would not last longer. It was a violation of salt and the monopoly of the British and the manufacturing of salt. It was the first nationalist activity in which women had participated. Kamla Devi was herself. One of the numerous women who courted arrested by breaking the salt law.
Under the leadership of Mahatma Gandhi, the national movement did not merely remain a movement of intellectuals and professionals. Thousands of peasants. Workers and artisans also participated in it. Gandhiji lived a simple life that was like by the common people and spoke their language. Gandhiji went among people in a simple Dhoti. Unlike other leaders, he didn’t apart from the common folk and emphasis, and even identified with them.
Gandhiji himself worked on the spinning wheel that is Charkha. He also inspired others to operate the spinning wheel. The job or spinning cotton help Gandhiji to break the wall of distinction between mental and manual labour prevalent in the traditional caste system.
The rumours that spread about the miracles of Gandhiji made him very popular. He had become a household name due to which most of the people jumped in the struggle for freedom and wholeheartedly participated in the national movement of freedom. Known as Gandhi Baba Gandhi Maharaj or simply Mahatma Gandhi ji appeared to the Indian present as a saviour who hold rescue them from high taxes and oppressive officials and restore dignity and autonomy to the lives
Mahatma Gandhi was by caste a merchant and by profession or lawyer, but his simple life and love for working with his aunt allowed him fully to empathise with the labouring poor and for them to intern empathise with him.
Under the leadership of Mahatma Gandhi, many branches of the Indian national Congress were open in different cities. He established Panchayat and Praja mandal to national feeling in the royal rulers. Mahatma Gandhi wanted to pardon the basis of nationalism in India so the Indian national Congress started, a series of Praja Mandal, it promoted nationalist movements in the princely states and nationalism to the farthest cornerr of the country.
Because of the impact of Mahatma Gandhi, Majestic personalities like G. Birla supported the national movement openly. A group of highly talented Indians attached themselves to Gandhiji. These included Subhash Chandra Bose, Jawahar Lal Nehru, Sarojini Naidu, Mahadev Desai, etc. These close associates of Gandhiji came
from different regions as well as different religious traditions. Gandhiji emphasises the spread of nationalism in the mother tongue of the people and not in English. 15. Gandhiji was believed to be worthy of freedom Indian Indians had to get rid of social evils like child, marriage and untouchability. He called the untouchable or Dalits as Harijans that is children of God. 16. The Quit India Movement, launched by Mahatma Gandhi on August 8, 1942, was a watershed moment in India's struggle for independence. With the rallying cry of "Do or Die," Gandhi urged millions of Indians to engage in nonviolent civil disobedience and mass protests, demanding an immediate end to British colonial rule. Despite severe repression, including the arrest of leaders and communication disruptions, the movement significantly intensified the demand for independence. The Quit India Movement marked a turning point in India's fight for freedom, exerting immense pressure for change and, along with global events like World War II, hastening India's path to independence, which was received in 1947. Conclusion Mahatma Gandhi envisioned an inclusive India rooted in nonviolence, truth, and social justice. He promoted religious harmony, opposed the caste system, advocated gender equality, and emphasized economic self-sufficiency at the village level. Gandhi's philosophy centered on nonviolence for conflict resolution and social change. His vision inspires India's pursuit of a more equitable society. Post-independence, he negotiated with the British, leading to India's freedom in 1947. Despite efforts for communal harmony and addressing socio-economic issues, Gandhi was tragically assassinated on January 30, 1948, leaving a legacy of nonviolence and social justice. Q9) Revolt of 1857 Ans) vii) Rumours and Prophecies
- In the third week of January 1857, a low caste Khalasi who worked in the magazine of Dum Dum had asked the Brahmin sepoy for a drink of water from his lotta. The sepoy had refused saying that the low-cost touch would defile the lota. The Khalasi out of anger said that they would soon lose their caste.
- There was another rumour that the British government had hatched a gigantic conspiracy to destroy the cast and religion of Hindus and Muslims. The rumour said that the British had mixed to bone dust of cows and pigs into the wheat flour that was sold in the market. In towns and cantonments, sepoys and the common people refused to touch the atta.
- Reports came from various parts of north India that the Chapati were being distributed from village to village. The meaning of the purpose of the distribution of the Chapati was unclear but people read it as an omen of an upheaval. The main five consequences of the revolt of 1857
- The British crown took over as the rule of East India Company ended The revolt of 1857 caused the transfer of powers from the hands of the East India Company to the Crown of England. This was achieved under the Better Government of India Act of 1858. Under this act, India came into direct control under the crown, which started acting through a state secretary. The secretary was directly responsible to the British crown. An Indian council consisting of 15 members was created, out of which at least nine should have served India for at least ten years. The state secretary presided over this council. However, the central administration continued to remain in the hands of the governor-general. The governor-general also became the viceroy to the queen of England.
- New structure for the Indian government Under the Better Government Act, the home government in India has to exercise the crown’s power. The Indian council was formed by 15 members, of which nine should have been serving India for at least ten years. This consisted of the state secretary, assisted by the Indian council. The court of directors elected the other six members of the Indian council. In 1907, two Indians were also selected as part of the Indian council. With this, the framing of a new government with different rules began in India.
- Indian Army reconstruction
colonialism and nationalism in india
Course: political science hons
University: Creighton University
- Discover more from:political science honsCreighton University999+ Documents
- More from:political science honsCreighton University999+ Documents
