MHI-09 Indian National Movement
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2 C. Rajagopalachari 1 An Illustrious Life Great statesman and thinker, Rajagopalachari was born in Thorapalli in the then Salem district and was educated in Central College, Bangalore and Presidency College, Madras. Chakravarthi Rajagopalachari (10 December 1878 - 25 December 1972), informally called Rajaji or C.R., was an eminent lawyer, independence activist, politician, writer, statesman and leader of the Indian National Congress who served as the last Governor General of India. He served as the Chief Minister or Premier of the Madras Presidency, Governor of West Bengal, Minister for Home Affairs of the Indian Union and Chief Minister of Madras state. He was the founder of the Swatantra Party and the first recipient of India’s highest civilian award, the Bharat Ratna. Rajaji vehemently opposed the usage of nuclear weapons and was a proponent of world peace and disarmament. He was also nicknamed the Mango of Salem. In 1900 he started a prosperous legal practise. He entered politics and was a member and later President of Salem municipality. He joined the Indian National Congress and participated in the agitations against the Rowlatt Act, the Non-cooperation Movement, the Vaikom Satyagraha and the Civil Disobedience Movement. In 1930, he led the Vedaranyam Salt Satyagraha in response to the Dandi March and courted imprisonment. In 1937, Rajaji was elected Chief Minister or Premier An Illustrious Life 3 of Madras Presidency and served till 1940, when he resigned due to Britain’s declaration of war against Germany. He advocated cooperation over Britain’s war effort and opposed the Quit India Movement. He favoured talks with Jinnah and the Muslim League and proposed what later came to be known as the “C. -
The Social Life of Khadi: Gandhi's Experiments with the Indian
The Social Life of Khadi: Gandhi’s Experiments with the Indian Economy, c. 1915-1965 by Leslie Hempson A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2018 Doctoral Committee: Associate Professor Farina Mir, Co-Chair Professor Mrinalini Sinha, Co-Chair Associate Professor William Glover Associate Professor Matthew Hull Leslie Hempson [email protected] ORCID iD: 0000-0001-5195-1605 © Leslie Hempson 2018 DEDICATION To my parents, whose love and support has accompanied me every step of the way ii TABLE OF CONTENTS DEDICATION ii LIST OF FIGURES iv LIST OF ACRONYMS v GLOSSARY OF KEY TERMS vi ABSTRACT vii INTRODUCTION 1 CHAPTER 1: THE AGRO-INDUSTRIAL DIVIDE 23 CHAPTER 2: ACCOUNTING FOR BUSINESS 53 CHAPTER 3: WRITING THE ECONOMY 89 CHAPTER 4: SPINNING EMPLOYMENT 130 CONCLUSION 179 APPENDIX: WEIGHTS AND MEASURES 183 BIBLIOGRAPHY 184 iii LIST OF FIGURES FIGURE 2.1 Advertisement for a list of businesses certified by AISA 59 3.1 A set of scales with coins used as weights 117 4.1 The ambar charkha in three-part form 146 4.2 Illustration from a KVIC album showing Mother India cradling the ambar 150 charkha 4.3 Illustration from a KVIC album showing giant hand cradling the ambar charkha 151 4.4 Illustration from a KVIC album showing the ambar charkha on a pedestal with 152 a modified version of the motto of the Indian republic on the front 4.5 Illustration from a KVIC album tracing the charkha to Mohenjo Daro 158 4.6 Illustration from a KVIC album tracing -
The Futility of Violence I. Gandhi's Critique of Violence for Gandhi, Political
CHAPTER ONE The Futility of Violence I. Gandhi’s Critique of Violence For Gandhi, political life was, in a profound and fundamental sense, closely bound to the problem of violence. At the same time, his understanding and critique of violence was multiform and layered; violence’s sources and consequences were at once ontological, moral and ethical, as well as distinctly political. Gandhi held a metaphysical account of the world – one broadly drawn from Hindu, Jain, and Buddhist philosophy – that accepted himsa or violence to be an ever-present and unavoidable fact of human existence. The world, he noted, was “bound in a chain of destruction;” the basic mechanisms for the reproduction of biological and social life necessarily involved continuous injury to living matter. But modern civilization – its economic and political institutions as well as the habits it promoted and legitimated – posed the problem of violence in new and insistent terms. Gandhi famously declared the modern state to represent “violence in a concentrated and organized form;” it was a “soulless machine” that – like industrial capitalism – was premised upon and generated coercive forms of centralization and hierarchy.1 These institutions enforced obedience through the threat of violence, they forced people to labor unequally, they oriented desires towards competitive material pursuits. In his view, civilization was rendering persons increasingly weak, passive, and servile; in impinging upon moral personality, modern life degraded and deformed it. This was the structural violence of modernity, a violence that threatened bodily integrity but also human dignity, individuality, and autonomy. In this respect, Gandhi’s deepest ethical objection to violence was closely tied to a worldview that took violence to inhere in modern modes of politics and modern ways of living. -
Sri Aurobindo and the Cripps Mission to India
Sri Aurobindo and the Cripps Mission to India (March- April 1942) Table of Contents Draft Declaration for Discussion with Indian Leaders 3 Messages of Sri Aurobindo about Sir Stafford Cripps’s Mission 6 Twelve Years with Sri Aurobindo by Nirodbaran (Extracts) 7 The Transfer of Power in India by V.P. Menon, The Cripps Mission 21 Struggle for Freedom by R.C. Majumdar (Extracts) 54 Annexure Mother’s Agenda, Vol 3, November 17, 1962 66 Mother’s Agenda, Vol 4, June 15, 1963 69 Prime Minister Winston Churchill's Announcement 71 Statement and Draft Declaration by His Majesty's Government 74 Sir Stafford Cripps Review of Negotiations 77 Sir Stafford Cripps Statement on India 81 Prime Minister Winston Churchill's Report to the House 86 On Wavell’s and the Cabinet Mission 92 2 Draft of Cripps Declaration for Discussion with Indian Leaders (as published) 30 March 1942 The conclusions of the British War Cabinet as set out below are those which Sir Stafford Cripps has taken with him for discussion with the Indian Leaders and the question as to whether they will be implemented will depend upon the outcome of these discussions which are now taking place. His Majesty's Government, having considered the anxieties expressed in this country and in India as to the fulfillment of the promises made in regard to the future of India, have decided to lay down in precise and clear terms the steps which they propose shall be taken for the earliest possible realisation of self-government in India. The object is the creation of a new Indian Union which shall constitute a Dominion, associated with the United Kingdom and the other Dominions by a common allegiance to the Crown, but equal to them in every respect, in no way subordinate in any aspect of its domestic or external affairs. -
The Great Calcutta Killings Noakhali Genocide
1946 : THE GREAT CALCUTTA KILLINGS AND NOAKHALI GENOCIDE 1946 : THE GREAT CALCUTTA KILLINGS AND NOAKHALI GENOCIDE A HISTORICAL STUDY DINESH CHANDRA SINHA : ASHOK DASGUPTA No part of this publication can be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the author and the publisher. Published by Sri Himansu Maity 3B, Dinabandhu Lane Kolkata-700006 Edition First, 2011 Price ` 500.00 (Rupees Five Hundred Only) US $25 (US Dollars Twenty Five Only) © Reserved Printed at Mahamaya Press & Binding, Kolkata Available at Tuhina Prakashani 12/C, Bankim Chatterjee Street Kolkata-700073 Dedication In memory of those insatiate souls who had fallen victims to the swords and bullets of the protagonist of partition and Pakistan; and also those who had to undergo unparalleled brutality and humility and then forcibly uprooted from ancestral hearth and home. PREFACE What prompted us in writing this Book. As the saying goes, truth is the first casualty of war; so is true history, the first casualty of India’s struggle for independence. We, the Hindus of Bengal happen to be one of the worst victims of Islamic intolerance in the world. Bengal, which had been under Islamic attack for centuries, beginning with the invasion of the Turkish marauder Bakhtiyar Khilji eight hundred years back. We had a respite from Islamic rule for about two hundred years after the English East India Company defeated the Muslim ruler of Bengal. Siraj-ud-daulah in 1757. But gradually, Bengal had been turned into a Muslim majority province. -
Picture of Muslim Politics in India Before Wavell's
Muhammad Iqbal Chawala PICTURE OF MUSLIM POLITICS IN INDIA BEFORE WAVELL’S VICEROYALTY The Hindu-Muslim conflict in India had entered its final phase in the 1940’s. The Muslim League, on the basis of the Two-Nation Theory, had been demanding a separate homeland for the Muslims of India. The movement for Pakistan was getting into full steam at the time of Wavell’s arrival to India in October 1943 although it was opposed by an influential section of the Muslims. This paper examines the Muslim politics in India and also highlights the background of their demand for a separate homeland. It analyzes the nature, programme and leadership of the leading Muslim political parties in India. It also highlights their aims and objectives for gaining an understanding of their future behaviour. Additionally, it discusses the origin and evolution of the British policy in India, with special reference to the Muslim problem. Moreover, it tries to understand whether Wavell’s experiences in India, first as a soldier and then as the Commander-in-Chief, proved helpful to him in understanding the mood of the Muslim political scene in India. British Policy in India Wavell was appointed as the Viceroy of India upon the retirement of Lord Linlithgow in October 1943. He was no stranger to India having served here on two previous occasions. His first-ever posting in India was at Ambala in 1903 and his unit moved to the NWFP in 1904 as fears mounted of a war with 75 76 [J.R.S.P., Vol. 45, No. 1, 2008] Russia.1 His stay in the Frontier province left deep and lasting impressions on him. -
Syllabus for MA History (Previous)
Syllabus for M.A History (Previous) Compulsory Paper I: Muslim Freedom Movement in India 1857-1947 Events: The War of Independence and its Aftermath – the Indian National Congress and the Muslims of India – The Aligarh Movement, Sir Syed Ahmad Khan: Political, Educational and Literary Services, the Deoband Movement and its role in the socio-political and educational progress of Indian Muslims, the partition of Bengal – the Simla Deputation – the creation of All India Muslim League – Nawab Mohsin ul Mulk and Nawab Waqar ul Mulk: their services to the cause of Indian Muslims, Syed Ameer Ali: Political and literary achievements and services, the Indian Councils Act of 1909, Hindu Muslim Unity and the Lucknow Pact – the Khilafat and Hijrat Movements – Maulana Mohammad Ali Jauhar: Services and Achievements, the Government of India Act 1919, the Simon Commission and the Nehru Report – Political Philosophy of Allama Mohammad Iqbal, Iqbal’s Allahabad Address – Round Table Conference 1930-1932 (First Session, Gandhi Irwin Pact and the Second Session, The Communal Award of 1932 and the Third Session) – Government of India Act 1935 – the Elections of 1937 and the Congress Rule in the provinces – the Lahore Resolution – Cripps Mission – Cabinet Mission – June 3rd Plan – the Controversy about the Governor- Generalship of Pakistan – Mohammad Ali Jinnah: Leadership and Achievements, the Radcliffe Boundary Commission Award Recommended Readings: Ishtiaq Hussain Qureshi, Struggle for Pakistan. Karachi: University of Karachi, 1969. Dr. Waheed-uz- Zaman, Towards Pakistan. Lahore: Publishers United Ltd., nd. Adbul Hamid, Muslim Separtism in India. Lahore: Oxford University Press, 1971. Khalid Bin Sayeed, Pakistan: The Formative Phase 1857-1948. -
Muslim Urban Politics in Colonial Punjab: Majlis-I-Ahrar's Early Activism
235 Samina Awan: Muslim Urban Politics Muslim Urban Politics in Colonial Punjab: Majlis-i-Ahrar’s Early Activism Samina Awan Allama Iqbal Open University, Pakistan ________________________________________________________________ The British annexed Punjab in 1849, and established a new system of administration in form and spirit. They also introduced western education, canal colonies and a modern system of transportation, which had its impact on the urban population. In rural Punjab they collaborated with the landlords and feudal elite to get their support in strengthening the province as ‘grain basket’ for the British Army. The Majlis-i-Ahrar-i-Islam(hereafter MAI) was an urban Muslim organisation, comprised of ex-Khilafatists, trained in agitational politics during the period 1919-1929, many of whom were ex-Congrssites. Ahrar leaders split with the INC over the issue of the Nehru Report in 1929. Soon after the formation of the new party, they decided to participate in INC-led civil disobedience movement of 1930 and were interred in large numbers. The MAI’s platform was based on a united India, but one, which was free from imperial control, anti-feudal, with less economic disparities and had an Islamic system for the Muslims of India. _______________________________________________________________ Introduction A number of religio-political movements emerged from Punjab during the first half of the twentieth century. A study of the history, politics and social structure of Punjab is necessary in order to understand these movements. The Majlis-i- Ahrar-i-Islam (MAI) was founded in 1929 in Lahore, and reflected a unique blend of religion and politics in the multi-cultural province of Punjab in British India. -
Rajaji's Role in Indian Freedom Struggle
JNROnline Journal Journal of Natural Remedies ISSN: 2320-3358 (e) Vol. 21, No. 3(S2),(2020) ISSN: 0972-5547(p) RAJAJI’S ROLE IN INDIAN FREEDOM STRUGGLE Dr. M. GnanaOslin Assistant Professor Department of History, D.G.Govt. Arts College for Women, Mayiladuthurai ABSTRACT Rajagopalachariar popularly known as Rajaji or C.R.Rajaji was born on 8th Dec 1878 at Thorappalli in Salem Dist. Rajaji was one among the selected band of leaders who participated in the freedom movement of India. His emergence at various stages of the freedom movement, his dedication to the national cause and his untiring struggle against the British rule earned him a significant place in the history of the freedom movement. His stature as a front-rank national leader is a tribute to his devoted service for the cause of the nation for almost four decades and his whole career was a record of self-confidence, courage, fearlessness and innovations based on Gandhian concepts.Rajaji was one man among all the lieutenants of Gandhiji who followed the Gandhian path of life in thought, word and action. He was a true follower of Gandhiji. Rajaji had fully devoted himself to the cause of the national movement from 1920 to 1937. He involved himself in Non Co –operation Movement, The constructive programme of the congress, The Khadar Movement, Anti- Untouchability Campaign,Vedarnayam Salt Satyagraha ,Individual Satyagraha and Temple Entry Movement. He was opposed and did not participate in the Quit India Movement of 1942. His individual spirit, service and sacrifice encouraged his followers. Rajaji represented fundamentally the highest type of the mind of India. -
Indian Subcontinent 1750-1950 (GC) Instructor: Prof
HIS 346N/ANS 346 N: Indian Subcontinent 1750-1950 (GC) Instructor: Prof. Indrani Chatterjee Class Times: TTH 9.30 -11am Classroom: CBA 4.344 Office: GAR 3.412 Office Hours: Monday 1.30- 4 pm (or by appointment) Office Phone: 512-475-7252 Email: [email protected] Description: This course carries the Global Cultures flag. Global Cultures courses are designed to increase your familiarity with cultural groups outside the United States. You should therefore expect to stretch your mental horizons to comprehend the coherence of practices, beliefs, and histories of non-US groups. In the case of the Indian subcontinent, practices such as related to ‘caste’, or the pluralism of multiple religious groups, offer complex intersectional histories that force us to develop skills of critical reflection in the present. This course will begin with ‘caste’ and ‘religion’ in the subcontinent, move on to the gradual consolidation of British colonialism, the redrawing of social, economic, religious, political boundaries and identities, the growth of modern political forms such as political parties, and end with the making of states and nations in 1947. The course aims: 1) to acquaint students with basic concepts and a simplified chronology of events, people, and processes. 2) teach students the importance of ‘primary’ and ‘secondary’ sources in the understanding of any past 3) encourage students to think critically by exposing them to a variety of perspectives on the past, including some key controversies around each of the themes of the course. Requirements. On days marked ‘Read’ in the syllabus, students are required to read a compulsory number of pages in a given text in each topic before they come to class. -
Cultural Foundation of India's Look East Policy
J. S. Asian Stud. 06 (01) 2018. 51-65 Available Online at ESci Journals Journal of South Asian Studies ISSN: 2307-4000 (Online), 2308-7846 (Print) http://www.escijournals.net/JSAS THE ROLE OF CULTURAL DYNAMICS IN THE CREATION OF PAKISTAN Naseer A. Habib* Archive Department of Ahmadiyya Jamat International London, United Kingdom. A B S T R A C T The emergence of Pakistan has been the topic of many discussions. An effort has been made to view it through the prism of Oswald Spengler’s Cultural theory. Every culture has its own soul, distinctive entity, symbols and dynamics. The Hindus and Muslims belong to different cultures. They have their own past and cultural traditions. After the debacle of 1857, the challenge of British domination created a fissure in their body politic. In this situation, these cultural symbols came to their rescue. The Muslim community of India seems to have been attracted to the symbol of Turkish Khilafat in order to rehabilitate its history in India. But every upheaval that took place in Turkey caused a stir among the Indian Muslims. It evoked unprecedented response among the Indian Muslims. It was the magnetic field of these strong emotions that directed the needle of high politics. In 1924, The Muslims of India lost their important plank when the institution of Khilafat was abolished in Turkey. They replaced it with the idea of an Independent Muslim state. Having accepted it, Jinnah emerged as a symbol of “pious Sultan” for the masses. When Gandhi united the goals of arhta and moksha, he emerged like Janaka for Hindu masses. -
Swaraj Party
Swaraj Party Program: B.A. Honours Subject: History Paper: VII Dr. Deepti Tiwari Assistant Professor H.O.D., Department of History, Magadh Mahila College,Patna University [email protected] 9451545311 1 The Swaraj Party or the Congress-Khilafat Swarajya Party was formed on 1 January 1923 by C R Das and Motilal Nehru. The formation of the Swaraj Party came after various significant events like the withdrawal of non-cooperation movement, the government of India act 1919 and 1923 elections. The formation of this party is an important chapter in Modern Indian History. The party’s name is taken from the term swaraj, meaning “self-rule,” which was broadly applied to the movement to gain independence from British rule. Background Under the leadership of Mahatma Gandhi the Congress emerged as a great nationalist forum of all shades and opinions voicing anti-imperialist sentiments. During Gandhi's Non Cooperation movement (1920-22), its roots spread out among all classes of people. The formal acceptance of Swaraj as the goal of the Congress really converted Noncooperation into a mass movement. Gandhi's catchy slogan ‘Swaraj in one year’ stirred the masses of men into action. The suspension of Non-Cooperation in February, 1922 created widespread disappointment and precipitated an open division in the leadership of the Congress. The Government took advantage of the situation to take resort to a policy of repression. The upper middle class intellectuals looked at politics from the plane of reality, and were keen to rescue the Congress and its politics from the demoralisation that had set in after the withdrawal of Non-Cooperation.