Tutorial 2

Topic: What were the reasons behind the emergence of cultural consciousness
among Indians and how the cultural spaces became the site of struggle in 19th
century India? Elucidate

Course Name: History of ideas in India in the 19th century (M41410)

Monsoon Semester-2023

Submitted to: Dr. Umesh Kumar Khute

Submitted by: Ummer Farooq (MA 3rd semester)

The emergence of Cultural Consciousness among Indians in the 19th century was a complex
phenomenon rooted in a confluence of historical, social, economic, and political factors. This
period marked a transformative era for India, as it grappled with the challenges and opportunities
presented by British colonial rule. The Cultural Space became a crucial site of struggle as Indians
sought to navigate the impact of colonialism on their identity, traditions, and way of life.
Colonialism played a seminal role, instigating a reevaluation of indigenous culture through the
prism of Western education. The colonial agenda, fueled by a perception of indigenous inferiority,
sought to marginalize or supplant native traditions, exemplified by Macaulay's disparagement of
Indian cultural achievements. This cultural reorientation birthed an educated class that not only
acted as intermediaries between colonizers and the colonized but also propagated and embraced
colonial culture. Indian nationalism, an outcome of complex historical forces, emerged as a
response to these transformative processes.

The historiographical landscape, marked by clashes between nationalist, colonial, communal, and
post-modern perspectives, mirrors ongoing intellectual battles rooted in ideological, political, and
material considerations.Ngugi Wa Thiongo's metaphor of a 'cultural bomb' underscores how
colonial powers strategically undermine cultural elements, such as language, heritage, and self-
identity, as a precursor to cultural transformation in colonized regions. The denial of cultural rights
emerges as a fundamental facet of global colonialism, shaping the contours of societal
transformation. Colonialism in India wasn't just about suppressing indigenous cultures; it involved
appropriating and reinterpreting local practices to establish a connection with the colonized. This
cultural engagement disrupted traditional Indian social, economic, and cultural norms, prompting
a heightened awareness among Indians to protect their cultural identity amid colonial dominance.
The shift to mass politics led by Mahatma Gandhi marked a significant change, recognizing the
link between culture and politics. Before Gandhi, cultural and political struggles in India followed
separate paths, missing opportunities for integration. Gandhi's efforts to foster a new cultural
consciousness were part of a broader agenda, preparing society for deeper social and political
changes.

Gandhi's initiatives, such as his experiments with sexuality, advocacy for simple living,
vegetarianism, and fighting untouchability, were not personal quirks but components of a wider
plan to reshape culture. His emphasis on constructive work, a prerequisite for joining movements,
reflected his belief that meaningful nationalism required a cultural transformation beyond politics.
In colonial India, the cultural landscape was diverse, influenced by both colonial rulers and the
local population. The educated class navigated the challenge of embracing Western values while
preserving traditional Indian culture. The novel "Indulekha" by O. Chandu Menon illustrates this
cultural evolution, showing how modernity and tradition were harmonized in the 19th-century
Malabar through characters like Madhavan and Induleka. This reflects the complex interplay
between colonial influences and the preservation of indigenous heritage.

Colonialism exerted a profound influence on various facets of India's cultural milieu. Despite its
considerable impact, colonial rule did not instigate a wholesale transformation but rather prompted
partial changes, adopting a gradual approach towards cultural shifts. The primary objective of the
colonial administration was not an immediate and radical cultural metamorphosis, but rather the
consolidation of imperial control through appropriation and conciliation strategies. Cultural
domains, however, became arenas for contestation and resistance, particularly when colonial
policies impinged upon the cultural identity of the colonized, leading to a cultural revitalization
movement that saw a resurgence of traditional values and practices.

An often-overlooked dimension is the role of colonialism in religious consolidation and

revivalism, notably with the emergence of the concept of nativism in response to the colonial
impact on Indian society and culture. Debates surrounding practices such as Sati abolition, child
marriage, and age requirements for marriage invoked religious texts, fostering discussions on
authentic Hindu cultural practices and contributing to the development of a communal identity
among Hindus. Christian missionary activities, though not actively promoted by the colonial state,
played a significant role in forging communal bonds, especially among Hindus. The fear of losing
faith due to aggressive missionary efforts found expression in various writings and actions, such
as efforts by figures like Vishnu Bawa Brahmachari to counter missionary propaganda. Both
Hindus and Muslims responded to colonial cultural dominance by introspectively revitalizing their
indigenous cultural practices, fostering a sense of pride in their cultural heritage. Communal
history played a crucial role in the development of sectarian consciousness, with the colonial
division of Indian history into Hindu and Muslim periods gaining traction among religiously
inclined members of the middle class. Concerns about the decline of Hindus in recent centuries
prompted calls for cultural and religious revival.

The cultural impacts of colonialism remain a subject of ongoing debate, with scholars offering
diverse perspectives ranging from radical to neo-colonial viewpoints. Some argue that
imperialism, despite earlier critiques by nationalists and Marxists, served as a catalyst for social
transformation and technological progress, referencing Karl Marx's characterization of England as
the 'unconscious tool of history' in instigating a social revolution in India. However, this
perspective often neglects Marx's description of European colonialism as a 'bleeding process.'

The revisionist perspective on India's colonial history posits that colonial rule did not mark a
complete departure from pre-existing indigenous governance but rather represented a continuation
of established indigenous systems in various manifestations. This continuity is discernible in two
key dimensions. Firstly, British involvement in power dynamics is perceived not as an abrupt
intrusion with novel principles, but rather as an integral aspect of the subcontinent's political
framework, albeit with significantly augmented resources for conquest. Secondly, Europeans, on
a larger scale, engaged in practices akin to what Indian local rulers had been undertaking for a
century, with Indians actively participating in the creation of colonial India rather than assuming
passive roles as mere bystanders or victims. Substantial evidence supports the argument that early
capitalist groups in India subverted indigenous regimes, aligning themselves with the British East
India Company, suggesting that colonialism was an outgrowth of South Asia's own history of
capitalist development.

Partha Chatterjee underscores that when colonialism is comprehended as an economic and political
structure arising from indigenous capitalist development, everything occurring during colonial rule
becomes an intrinsic part of the same indigenous historical trajectory. Therefore, the restructuring
of the Indian economy between 1820 and 1850, marked by prominent features of colonial
underdevelopment, should be viewed not as an outcome of external exploitation but as an integral
facet of the distinctive history of Indian capitalism. While acknowledging certain continuities
under colonialism, the central issue arises in how revisionist history tends to justify colonialism as
merely another political system, lacking significant distinction from its predecessors. This
perspective diminishes the pivotal nature of colonialism as a unique phase in India's history,
sharing common ground with post-modernist skepticism toward grand narratives.

Despite revisionist claims, colonial cultural interventions did indeed deviate from traditional ways
of life, particularly for those directly exposed to colonial influences. The multifaceted response to
these changes included the prominence of the revivalist movement by the late 19th century.
Revivalism, however, separated politics from culture, emphasizing the revival of a religious and
cultural past, contributing to a static view of culture within Hindu revivalism. The inability to cope
with Western challenges was attributed to external factors, particularly medieval Muslim rule,
fostering the growth of communalism in colonial India.
Both the Renaissance and revivalism played crucial roles in the quest for identity, with colonialism
serving as the cultural backdrop for their expression. Neither movement was explicitly against
colonialism; instead, both sought to construct cultural alternatives where the past held a significant
place. The Renaissance laid the foundation for a secular society, while communalism drew upon
the ideological foundations of revivalism. Contemporary India faces a choice between these
elements in the ongoing exploration of its identity, a decision extending beyond cultural
considerations into the realm of politics during a period of redefinition.

Conclusion:

In conclusion, the emergence of Cultural Consciousness among Indians in the 19th century was a
multifaceted response to the challenges posed by colonialism. The Cultural Space became a
battleground for asserting identity, resisting cultural appropriation, and navigating the
complexities of a changing socio-economic landscape. The interplay of historical events, colonial
policies, nationalist fervor, and intellectual discourses converged to shape a cultural renaissance
that laid the foundation for India's continued quest for identity and self-determination. This
nuanced exploration of Cultural Consciousness in 19th-century India underscores the dynamic and
complex nature of cultural transformations in the face of colonial challenges.

BIBLIOGRAPHY:

1) Panikkar, K. N., Colonialism, Culture and Revivalism, Social Scientist, Vol. 31, No.½
Jan-Feb 2013, pp. 03-16.

2) Panikkar, K. N., Culture as a site of Struggle, Economic and Political Weekly, Vol. 44,
No. 7, Feb 2009, pp.34-41.

3) Rosalind O’Hanlon, David Washbrook, Histories in Tradition: Approaches to the Study

of Colonialism and Culture in India, History Workshop, No. 32, Autumn 1991, pp. 110-
127.
4) Bandhopadhyay, Sekhar, Caste, Culture and Hegemony: Social Dominance in Colonial
Bengal, Sage Publication, New Delhi, 2004.

5) Desai, A. R., Social Background of Nationalism, Popular Prakashan, Bombay, Reprint,1987.