Growth of Nationalism 19th Century India

THE GROWTH OF NATIONALISM IN 19TH CENTURY INDIA
Author(s): Johannes Voigt

Source: Proceedings of the Indian History Congress, Vol. 24 (1961), pp. 242-253
Published by: Indian History Congress
Stable URL: https://www.jstor.org/stable/44140761
Accessed: 08-02-2019 09:46 UTC
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide
range of content in a trusted digital archive. We use information technology and tools to increase productivity and
facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
https://about.jstor.org/terms
Indian History Congress is collaborating with JSTOR to digitize, preserve and extend access
to Proceedings of the Indian History Congress
This content downloaded from 35.154.245.7 on Fri, 08 Feb 2019 09:46:28 UTC
All use subject to https://about.jstor.org/terms
242 INDIAN HISTORY CONGRESS
minority'. Indian officialdom took its cue from him. M

stirring pamphlets appealing to educated India to rall
Congress provoked the ire of the Lieutenant-Governor
Provinces, who not only wielded his pen in a wordy co
threw many difficulties in the way of the holding of the
Congress at Allahabad."16 The Congress was still professin
denouncing Russia, the danger from Russia was still th
was still the guiding spirit behind the Congress, then wh
in official attitude if Dr. Chatterji's thesis is correct?
1 Chatterji, Dr. Nandalal. The Foundation of the Congress an

- Journal of Indian History, Vol. XXXVI, Part II, pp. 171-177.
2 Henry Cotton - New India, pp. 23-24, London, 1886.
3 Banerii, S. N. - A Nation in Making, p. 98, London, 1931.
4 Chatterji, Dr. Nandlal - op. cit., p. 172.
5 The Statesman, Republic Number, 26th January, 1961.
« Ibid .
7 Ibid .
8 Ibid .
9 Henry Cotton, op. cit., pp. 8-9.
10 J.I.H., Vol. XXXV, Part II, p. 225.
11 Henry Cotton - India and Home Memories, p. 185, London 1911.
12 Fuller, Bampfylde - Studies of Indian Life and Sentiment, pp. 339-40,
London, 1910.
13 A Mutiny Veteran - Some Reminiscences of Three Quarters of a Century
in India, p. 11, London 1909.
14 Henry Cotton - India and Home Memories, p. 177, London 1911.
15 J.I.H., Vol. XXXVIII, Part II, p. 379.
16 Banerjea, S. N. - op. cit., p. 109.
THE GROWTH OF NATIONALISM IN 19TH CENTURY INDIA
Johannes Voigt
Indian nationalism is predominantly studied in its connecti

the National or Freedom Movement, and this again is mainly
gated in its political and socio-economic context.1
It is true that economic questions and the sociological situation
- problems, inherited from the past, and problems created by t
rule - played an important part in directing the way and postul
goal of the National Movement. But, they are not the onl
many instances not the determining factors for either the gro
nationalism or the course of the National Movement.
Take for instance the question of reform. There was almost
unanimous agreement amongst all prominent Indians in the 19th century
as to the desirability, if not necessity, of reform in the social and
economic field, and of change in the spiritual and religious sphere.
MODERN INDIA 243
Differences of opinion arose, howev

should be carried out, and in what
differences of opinion are not merel
of the same sociological and economi
facts in the course of time. The diff
mental differences of outlook, deter
conviction or faith. When this basic
by an identification of a person wit
term "nationalism" is applicable.
Nationalism in this sense is a spiritual phenomenon, which
developed in India during the nineteenth century in a particular,
"Indian" way, and expressed itself later politically in the National
Movement. Without the growth of nationalism and its agitation, it is
most unlikely that the partition of Bengal in 1905 would have roused
that fervour of opposition as it actually did. Indian nationalism was
neither a side-effect, nor the result of the National and Freedom Move-
ment, but its cause 1
The national awakening in the nineteenth century in Bengal as
well as in the whole of India is usually termed as "Renaissance" or
"Revival". But these terms obscure the fact that something completely
new had been born : a consciousness of belonging to, and being part
of a nation. Former expressions of patriotism and loyalty to the state
differ considerably from this new national consciousness, which develop-
ed in course of time, changed in character, and grew in intensity.
In the following pages the growth of nationalism will be seen mainly
in the aspect of the idea of nation. The "concept or idea of "nation"
is the central and sine-qua-non factor and constitutive element of
nationalism, ana therefore an indicator of the character of nationalism.
An analysis of the concept of "nation" alongside rfith the observation
of different expressions of nationalism may result in the discovery that
nationalism is changing not only, as is generally accepted, in force, but
in character.
A study of this type is bound to be limited : it has to be selective
and it has to give stress on main features, i.e. to be exclusive. It has
to use the artificial means of a terminology in order to distinguish
different stages in the development of nationalism. Any classification
in the field of history is bound to destroy the organic, or rather historic,
unity which actually -existed, and it may be misused by putting persons^
opinions, and events into a "bed of Procrustes." The use of a certain
terminology is not meant to force facts into frames but to give an
interpretation and to facilitate understanding. The amount of insight
gained decides about the quality of the classification and the usefulness
of the terminology.
Only with these limitations in view, a study of this kind can be
undertaken,
244 INDIAN HISTORY CONGRBSS
I. THE "RATIONALISTIC" PHASE OF NATIONALISM
The credit to be the father of Indian nationalism is generally given

to Raja Rammohan Roy, who, by the universality of his mind and
outlook, and his enormous activity, gave an impetus not only in the
spiritual and religious field but also in the sphere of education and
learning. He was a strong advocate for social reforms as well as for
economic changes. Rammohan Roy was not only universal with
respect to the variety of subjects to which he contributed, but also in
the sense that he combined great scholarship* in the fields of European
civilization with a deep knowledge of India's cultural heritage.
Being strongly influenced by Bentham's Utilitarianism, Rammohan
Roy tended to evaluate matters, whether political or sociological,
religious or educational, with a detached mind, and to measure them
from the aspect of utility. His attitude of looking at things and evaluate
them in such a way has been called "rationalistic".
Rammohan Roy's attitude towards his nation bears a similar stamp
He is interested in all that concerns India and devoted to her, but his
devotion is balanced by detachment and a critical mind.
His description of India is that of a scientist when he writes :
"India, anciently called 'Bharata Varsha', after the name of the monarch
'Bharata', is bounded on its south by the sea ; on the east partly by
the sea, and partly by ranges of mountains separating it from the
ancient China or rather now called Assam, Cassay and Arracan ; on
the north by a lofty and extensive chain of mountains which divides it
from Tibet ; and on the wes't partly by ranges of mountains, separating
India from the ancient Persia, and extending towards the Western Sea,
above the mouth of the Indus, and partly by this sea itself. It lies
between the 8th and 35th degree of north latitude, and 67th and 93rd
degree of east longitude."2
Looking at India's history, he does not discover a political unity,
but he finds a religious and cultural unity, established by adherence to
"the same religious principles" and the observation of the "the leading
rites and ceremonies taught in the Sanskrit language
Rammohan Roy observed with passiona

and liberal movements in Europe. He held the
movements in Europe and Asia formed par
struggle for liberty.4 Roy does not differenti
ments in different countries, but he stresses
The passionate interest with which Ram
national movements in Europe, indicates w
country! Yet, he restrains his wish and suppr
directs it to another object. Strangely eno
national movements and an advocate of natio
nations, Roy does not raise his voice for natio
MODERN INDIA 245
country. On the contrary, he was in f

rule, although not for an indefinite p
and utilitarian viéw, when he regarded
not as a curse, but as a blessing, which
ness, as well as free inquiry into lit
From a long connection with Great Br
for his country. This major aim explain
introduction of English as medium of
against the creation of a Sanskrit C
teaching staff.6
The wish for enlightenment of his c
why he supported the idea of the sett
One would do him greatly wrong, h
attitude towards all things "indigenou
Roy did an immense service to Bengali
equally highly aware of the great ac
and Art in the past.7
But, if Rammohan Roy had the al
tion and Western progress, he chos
ideal of a progressive nation, the mod
comparison with Western nations and
important to him than the preservatio
Rammohan Roy's nationalism bor
in spite of his esteem for India's pa
present. And, although he respected t
believe in them as forces to shape
nations had in common or could have
them different from each other. He
in Asia and Europe as a common str
nationalism as a model and upon ach
a goal. Rammohan Roy's contributi
creation of a national consciousness.
A world apart, and yet, in an impo
Roy was Henry Derozio, who, in the
minds of Young Bengal. Different i
of his nationalism, the type of his na
Roy's.
In both activities, teaching and writting, he reveals paramount
influences of Western philosophy and literature. In his poetry, he
adopted the language and style of the English Romanticists, when he,
in wonderful verses, bewails India's lost greatness:
"My country! in thy days of glory past
A beauteous halo circled round ¿y brow,
And worshipped as a deity, thou wast,
Where is that glory, where that reverence now?"8
Derozio's ecstatic poetry is in character that of Ro

glorification of the past and mourning about its loss.
the form of his poetry is "romantic" his nationalism is no
romanticism, if by "romanticism" we mean inspiration
adherence to the traditional, and love of the indigenou
not derive his ideals from India's history or tradition, but f
philosophy and literature.
The national movements in Europe roused Ramm
interest, they inspired Derozio and his followers to a
radicalism. The anti-religious teaching of Derozio and the
actions of his students violated the feelings of many an o
- who would not tolerate the despise of the Goddess K
had no respect for religious sentiments or tradition.
was "to summon Hinduism to the bar of their reason."® Se
like those of "natural rights," "liberty", and "equality" de
outlook.
Whereas in Rammohan Roy's nationalism, which w
"rationalistic", traces of romantic elements can be dete
Derozio's nationalism is purely "rationalistic" in chara
inspired by the wish to create a new nation in India with
the uniqueness or the traditions of the country. He wa
accept a compromise between the "traditional" and the
complete break with the past and the unconditional a
modern ideas and their realization are the main characteristics of
Derozio's nationalism.
II. THB "ROMANTIC" PHASE OF NATIONALISM
After the middle of the nineteenth century, and more clearly since
the beginning of the sixties, a growing reaction against "rationalism" can
be observed. This reaction takes the form of a greater interest in the
history of the country, of a new evaluation of traditions and customs,
and of a new appreciation of the mother tongue.
The reaction against "rationalism" was also a reaction against
foreign influence. In my opinion, the causes must be found in a dis-
appointment after the introduction of English education and the effects
of the events of 1857, which, although not a national uprising, was a
turning point of national significance. Besides these "negative" causes
there were "positive" ones, which brought about the change : the
"undigging" of the past and the proof by press and literature, that
Indian languages are as good a medium of expression of ideas and
emotions in literary works as the English language.
As an example of this reaction, the words of Sisirkumar Ghosh,
which be wrote in 1870, may be taken: "India is a civilization of its
own. It is a distinct country from England, and its people have
MODERN INDIA 247
distinctive features, acquired by an exc

of years. It is not for a foreigner to
Gordian Knot. It is not for a foreign
manners, customs, civilization and ge
exclusive race which India is peopled
opposed to instruction in the Englis
opinion, create a division between th
strongest argument was that education
the nation, for knowledge could not tak
were imparted through the medium of
This reaction against education in E
of the spiritual change that had taken
evident, if we look at the new concept
the words of Sisirkumar Ghosh : "As a nation we live and unlike the
Jews, in our own country, with a language, literature, genius, philosophy
and a religion of our own."12. The manifestations of the nation are
regarded as unique, and the nation itself is seen as a living entity,
endowed with, a genius.
Nationalism was not a matter of the mind, it was a matter of the
soul, not of thinking, but of feeling. In 1861, Rajnarain Bose. issued
a pamphlet, called "Prospectus for the Promotion of National Feeling
among the Educated Natives of Bengal."13 The forces unchained by the
penetration of nationalism into deeper layers of the psyche, are
tremendous. "Patriotism", Digambar Mijra writes in 1872, "is only
developed clanship, and if properly analysed would appear another
expression of self-love, although more intelligent and enlightened, which
leads a man even to face the cannon's mouth for the defence of his own
hearth and home and for glory of his country, with which his well-
being is indissolubly bound up."14
The ways in which this new nationalism expressed itself and
the means by which it was nourished were manifold. The Jatiya Mela
(1867) since 1872 the Hindu Mela, fostered national sentiment by
annual meetings, exhibition of indigenous arts and crafts, by promoting
national literature, by the introduction of gymnastics and the singing
of national songs. Nationalism was not any more merely a matter of
the mind, but of the whole of man, and promoted, therefore by activities
of mind and body.
There is no need to say that the purest expression of nationalism
can be traced in literary works, which, in Bengal achieved unexpected
heights already long before the genius of Tagore placed Bengali
Literature on the level of World Literature.
Pride of the past, love of the native language and literature gave a
new meaning to "nation", "national", and "nationalism". "Nation" was
not any more conceived as an abstract or foreign ideal, to be realized
in the future, but a living organism, the spirit of which expresses itself
248 INDIAN HISTORY CONG&ESS
in many ways. "National" meant to be true to one's heritage, an

"nationalism" was imbued with a strong emotional, in order not to sa
"irrational" element. This stage of nationalism may be calle
"romantic".
Different from the "romantic" type of nationalism in Norther
Central, and Eastern Europe during the nineteenth century, language d
not become the main characteristic of nationality in India. Nationalism
based on tradition and heritage would have violated its basic principle
if it had denied the heritage of India's cultural and religious unit
This was, in my opinion, as strongly a unifying force as was the Britis
rule.
Instead of language, it was religion, that was accepted as the main
feature of nationality. In 1872, Nabagopal Mitra wrote in the "National
Paper": "Hindu nationality is not confined to Bengal. It embraces
all of the Hindu name and Hindu faith throughout the length and
breadth of Hindustan ; neither geographical position, nor the language
is counted a disability. The Hindus are destined to be a religious
nation."15 This nationalism, with its emphasis on religion, is not
fundamentally different from nationalism, based upon language. It is,
like the latter, just the acceptance of a distinguishing factor of culture
as the qualifying factor for nationality, and therefore only a special type
of what has been termed romantic" nationalism. Nationality, based on
religion was, however, a prerequisite for the next stage, in which national-
ism was equalled to religion.
III. THE "RELIGIOUS" PHASE OF NATIONALISM
A new stage in the growth of nationalism was reached with Bankim

Chandra Chatterjee, who raised nationalism to the level of religion. His
contribution was to find a formula for the deification of the nation, out
of his knowledge of India's past, by combining a century old idea with
the religious spirit of his days in a process of poetical inspiration.
Contrary to Rammohan Roy, who looked upon European and Asian
nationalism as part of the same universal movement, Bankim Chandra
Chatterjee does not only not admire European nationalism, but
condemns it as "being inherently aggressive in character."14
In questioning in a "rationalistic" way about the essential of
nationalism, he finds two important ingredients : First, "the close
identification of interest of the individual with a particular community,"
and secondly, "the differentiation of the particular community from
other communities."17 Applying this formula to India, he finds, that
none of the two elements has "ever been present in India."17 The
inapplicability of this "rationalistic" formula to India induced him to
search for a truly Indian basis, and he found it in Indian philosophy
and religion.
MODERN INDIA 249
Bankim Chandra Chatterjee, and th

from Nabagopal Mitra, did not only a
of the Indian nation, but found that t
To quote his own words : "With other
there are things religious and there
his whole life was religion
If Hindu life was religion, all manifestatio

Bankim Chandra Chatterjee was aware, h
and great idea could effect the transpositio
secular sphere to the religious.19
And Bankim Chandra Chatterjee found
philosophical work "Kamalakanter Daptar",
with Bangabhumi. Yet, he went a step fu
"Mother".20
This deification of the nation is an ingenious combination of two
ideas the ancient Indian conception of the country as Mother and the
religious concept of Durga or Kali as Mother (prevalent in Bengal) to
the new idea of the nation as Mother and Goddess Durga (or Kali).
The identification of the nation with Durga was bound to appeal to the
religious sentiments of all Hindus in Bengal, and the idea of the nation
as mother was bound to find response all over India.
The deification of the nation might, however, not have been
accepted so swiftly, nor have taken roots so deep in the hearts of his
contemporaries and the next generation as it actually did, had Bankim
Chandra Chatterjee not given a lively as well as symbolic expression of
his idea in the form of a poem, which ranks amongst the best of modern
Indian literature: "Bande Maltaram".21 The nation; is visualized as
Mother and as Durga, a goddess with millions of arms that brandish
swords and millions of voices that roar her "name from shore to shore."
a dreadful goddess and a sweet mother, feared and worshipped, that is
Bankim's poetic picture of the nation.
The deification of the nation logically implies the rise of nationalism
to the level of a religion. And in this form, nationalism was bound
to appeal to the religious minded masses of India, and it was bound
to unleash a hitherto unknown spiritual force : nationalism was not a
matter of the mind, nor merely of sentiment, nationalism was a confes-
sion and a faith!
It took one more generation before the conversion of the masses
began.
The growth of nationalism upto the religious stage is to a large extent
influenced by the religious movements in the nineteenth century, and
these again were shaped by growing nationalism. It would go beyond
the limits of this essay to describe in detail the interconnection between
the religious movements and the growth of nationalism. One example
gives striking evidence of the interconnection ; it is certainly more than
merely temporal coincidence, that, when Bankim C

propounded the idea of nation as mother and God
had the vision of the "Divine Mother".
IV. NATIONALISM AND POLITICS
The National Movement, beginning with the Indian Nat

Congress and its forerunners, presupposes the growth of a
nationalism: it was not the result of the political movement
cause. Nationalism, growing as a spiritual protection, influe
National Movement, which stood for political, i.e. legal, econom
protection of the country and its inhabitants. It is equally not t
of this essay to describe the political movement. A brief surve
first stages, confined to an analysis of the spirit of nationalism
reveal, however, ar remarkable semblance or parallel to the dev
of nationalism as described in its three stages.
Characteristic of the spirit of nationalism in the first phas
Indian National Congress, is the concept of "nation" and "nation
which P. Ananda Charlu had, when be spoke to his colleagu
presidential address at Nagpore in 1891. "Nationality" had
meaning as the Sanskrit term "Prajah", which, he said, "has
obvious, unmistakable meaning in political language, viz., the ag
of those that are...... citizens of one country, subordinate to on
subject to one supreme Legislature, taxed by one authority, inf
for weal and woe by one system of administration, urged
impulses to secure like rights and to be relieved of like burden
about the elements that were regarded in the "romantic" sta
constituting and determining factors of a nation, Charlu had thi
"A common language, a common religion, inter-dining, and
marriage are, without doubt, potent auxiliaries. These help,
by affording facilities for co-operation and by rendering easy t
ment of common objects. But for all that, they are at best inse
accidents, and it betrays a grievous obliquity of judgment to est
as constituting the very essence of what is understood by t
Nation."
Charlu's concept of nation is rationalistic and mechanistic, a nation
is not growing, but made. The "rationalistic" approach to "nation" is
quite congruent with the methods and aim of the Congress policy in
this period, the methods being negotiations with the British, the aim
being concessions.
Ten years after the foundation of the Congress, Bal Gangadhar
Tilak rejected the "academic" methods of the Congress, and with it the
"rationalistic" approach to and concept of "nation". Wishing to enlarge
the basis of the National Movement and to rouse the masses he adopted
new political methods, which were briefly these: promotion of the use
MODERN INDIA 251
of vernaculars and their use in poli

festivals, the singing and creation of
which afforded a marvellous platform
Ganapati Festivals for the worship
Festivals, Tilak's own creation, in h
Shivaji.
Tilak popularized the National Movement in rousing the sentiments
of the people by a conscious appeal to and application of those elements
which, at the "romantic" stage, were taken as constitutive for a nation.
Another ten years later, the National Movement enters a new phase
with the partition of Bengal. Neither the extremism, nor the mass-
movement of those days is solely explicable as a protest against an
administrative measure of the British. The political consciousness of
the people was awakened, a national sentiment roused, and a religious
fervour instilled into nationalism by writings and agitation.
"Bande Mataram" was the war-cry, and thousands gave this solemn
vow in the Kali Temple: "Mother, I solemnly promise that to the
best of my power I will never use foreign articles
The spiritual heads of the new phase of t

in Bengal were Bipin Chandra Pal and Aurob
gated the idea of the nation as Mother and
and nationalism as religion. "Our highest id
to our country is to be found in our conception
This deification of the country logically co
devotion and sacrifice to the nation» as formul
"The Mother asks us for no schemes, no pl
asks us for our lives, nothing less, nothing m
not only conceived as a religion and a faith of
by God, in the words of Aurobindo Ghosh : "
appointed shakti of the Eternal and must do i
it returns to the bosom of the Universal Energ
The propagation of the nation as Mothe
raising of nationalism to the level of religio
of the fervour in the National Movement s
twentieth century.
Nationalism as religion had certainly a conc
minds of the people and had in it the germ
was not narrow-minded or even fanatical, becomes clear from the
writings of its greatest propagators: Aurobindo Ghosh27 and Bipin
Chandra Pal.28 Nationalism, as understood by them, had certainly a
cosmopolitan character.
v. CONCLUSION
Nationalism, seen as a spiritual phenomenon^ particularly
aspect of the idea of nation, goes through different phases

be termed "rationalistic", "romantic", and "religious".
1. In the "rationalistic" phase, "nation" was an abst
derived from European thought, and easily definable.
takes the form of a national consciousness, in which critic
present outweighs the pride of the past and the feeling of
2. In the "romantic" stage, "nation" is comprehende
description ; not what is common, or should be common t
is stressed, but what distinguishes India from other nations,
the uniqueness, its "genius" that shaped the past and de
present, in language, literature, religion, philosophy, art, et
draws its energy from achievements in the past and the fo
tion. Nationalism takes the form of national sentiment.
3. In the "religious" phase, "nation" is accepted as a divine
revelation: it is Goddess and Mother. Nationalism becomes a religion,
the characteristics of which are faith, devotion, and sacrifice. When
nationalism itself is seen as a divine revelation, a transcendental climax
is reached, which escapes human explanation.
The National Movement was inspired by nationalism, as described
in its phases.
This essay could not be more than a sketch, the very quality of
which is to depict main lines only and to stress what seems to be
essential. The aim of this attempt was to focus upon the historicity of
nationalism and to show that nationalism itself is subject to historical
development, not only in a geographical or sociological sense, but in its
very essence as a spiritual phenomenon. Comprehensive studies of the
Press, of works of literature, novels as well as lyrics and songs, of works
on Indian history, and the analysis of the spirit of nationalism, as
expressed in them, would be of an immense value for understanding
Indian nationalism, and is, therefore, not the task of the literary critic,
but of the historian.29
1 For example : A. R. Desai, Social Background of Indian Nationalism,

Oxford University Press, 1948.
Or: Dietmar Rothermund, Freitheitskamp fund Nationalism us in Indian,
in: Geschichte in Wissenschaft and Unterricht, 12th year of publication, 1961,
P. 549 ff.
2 Raja Rammohan Róy, The English Works of, by K. Nag and B. Burman,
Part III, P.3., Calcutta 1947.
3 Ibid .
4 Letter to Mr. Buckingham, 11.8.1821, in: Raja Rammohan Roy, His Life
writings and Speeches, Madras (without year), p. 42.
5 Letter to Mrģ Buckingham, dated 11 August, 1821, Pubi, in: Raja Ram
Mohun Roy, His Life, Writings and Speeches, Madras (without year), P. 45.
6 Letter to Lord Amherst, pubi, in: Sources of Indian Tradition, ed. by
Th. de Bary, New York 1958, P. 592 ff.
7 Ibid., P. 580
MODERN INDIA 253
8 Ibid.. P. 571
9 Susobhan Chandra Sarkar, Derozio
Bengal Renaissance, ed. by A. Gupta, J
10 Quoted by Bimanbehari Majumdar, History of Political Thought from
Rammohun Roy to Dayananda (1821-84), Vol. I: Bengal, Calcutta 1934, PP. 337 f.
11 Ibid., P. 371
12 Ibid., P. 336
13 R. C. Majumdar, Three Phases of India s Struggle for Freedom, Bombay
■961, P. 7.
14 Quoted by Bimanbehari Majumdar, op. cit., P. 318.
15 Quoted by Bimanbehari Majumdar, op. cit., P. 294.
16 Bimanbehari Majumdar, op. cit., P. 428.
17 Ibid., P. 414
18 Ibid., P. 411
19 / bid., P. 431
20 Bimanbehari Majumdar, op. cit., P. 417
^English translation of "Bande Mataram'* in: Sources of Indian Tradition,
pp. 711 f.
22 Presidential Addresses of the Indian National Congress, (1885-1910), Madras
1934, p. 96.
23 R. C. Majumdar, op. cit., p. 27.
04Bipin Chandra Pal, The Soul of India, 4th ed., Calcutta 1958, pp. 102 f.
25 Quoted by Haridas and Uma Mukherjee, Sri Aurobindo's Political Thought
(1893-1908), Calcutta 1958, p. 41.
26 Quoted by Haridas and Uma Mukherjee, op. cit., p. 58.
27 Cp. Vishwanath Prasad Varma, The Political Philosophy of Sri Aurobindo,
Bombay, 1960, and by the same author: Modern Indian Political Thought, Agra
1961, pp. 390 ff.
28 Cp. V. P. Varma, Modern Indian Political Thought, pp. 373 ff.
29 Nemai Sadhan Bose, The Indian Awakening and Bengal, Calcutta 1960,
treats the subject of Indian nationalism in the 19th century by describing the
different movements, elucational, social, religious, but by giving an analysis of
nationalism, based upon sources.
REFORM AND REPRESSION, 1907-1910: AN ANALYSIS

OF BRITISH-INDIAN POLICY
Dietmar Rothermund
Reform and repression indicated the two ways in which the Britis
rulers reacted to the rising tide of national aspirations in India.
reforms were so designed as to disperse and mollify the forces of unr
while the repressive measures were supposed to "frighten the waverer
Rigorous centralisation had made the British-Indian governme
formidable and efficient but also very vulnerable, because the rising fo
of nationalism were encouraged by the very structure of the state to f
into the same unitarian mould. At the same time the centralisation
restricted the influence and the discretionary powers of the "man on the
spot", and the government lost touch with grassroot-politics. The

Growth of Nationalism 19th Century India

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Growth of Nationalism 19th Century India

Uploaded by

Copyright:

Available Formats

THE GROWTH OF NATIONALISM IN 19TH CENTURY INDIA

Author(s): Johannes Voigt

minority'. Indian officialdom took its cue from him. M

1 Chatterji, Dr. Nandalal. The Foundation of the Congress an

THE GROWTH OF NATIONALISM IN 19TH CENTURY INDIA

Indian nationalism is predominantly studied in its connecti

Differences of opinion arose, howev

I. THE "RATIONALISTIC" PHASE OF NATIONALISM

The credit to be the father of Indian nationalism is generally given

Rammohan Roy observed with passiona

country. On the contrary, he was in f

Derozio's ecstatic poetry is in character that of Ro

II. THB "ROMANTIC" PHASE OF NATIONALISM

distinctive features, acquired by an exc

in many ways. "National" meant to be true to one's heritage, an

III. THE "RELIGIOUS" PHASE OF NATIONALISM

A new stage in the growth of nationalism was reached with Bankim

Bankim Chandra Chatterjee, and th

If Hindu life was religion, all manifestatio

merely temporal coincidence, that, when Bankim C

IV. NATIONALISM AND POLITICS

The National Movement, beginning with the Indian Nat

of vernaculars and their use in poli

The spiritual heads of the new phase of t

Nationalism, seen as a spiritual phenomenon^ particularly

aspect of the idea of nation, goes through different phases

1 For example : A. R. Desai, Social Background of Indian Nationalism,

REFORM AND REPRESSION, 1907-1910: AN ANALYSIS

You might also like