Friday, 21 April 2017

Jewel in the Crown: Who would want to lose it?


That is a reasonable question and the reality answer would be, ‘no one.’ Who in the right sense of their mind would let go of a valuable and beautiful jewel in the crown? No one really.

What if the jewel was India as a country, with all its natural wealth, its potential as a market for manufactured goods and the given geopolitical strategic position in the world map? And what if the crown were to belong to the Queen of England? Would they let it go? Not if they can help it! That is what they did over decades and decades.

Having got a strong foothold in India politically in 1757 after the Battle of Plassey, there was a steady consolidation of power over the subcontinent, until by 1857, the Sepoy Mutiny, when almost the whole of India was within the ambit of British Raj.

In 1857, the rule of the subjugated India passed on to the Crown of England and the Parliament of England. Indians quietened down to the inevitable and accepting the foreign rule as a fate, started to make the best of the options available before them. They took to English education, introduced by Lord Macaulay, became employable by the British Raj.

Those who could afford, mainly the Zamindars and the successful advocates and the business men sent their sons and sometimes daughters too, to England for higher studies and generally a tour in Europe, giving them an advantage over the others, at the start of their careers.

It was these who became the torch bearers of freedom movement in India, and fought the British, first by petitioning them, and later by violent or peaceful movements. British kept promising them first that they would be given self-governance, then Dominion status, then Dominion status within the Commonwealth, when they had absolutely no intentions of giving up India. To this end they played the Muslims against the Hindus and the Princes against the pauper, the people of India.

For more than three decades the British dilly dallied, and wasted precious years, which they could have utilized in preparing the leaders and people of India in self-governance, which would have left India prepared for her self-rule and most probably, India would have been one country today, instead of being a ‘moth-eaten’ subcontinent.

To trace the events,[1] of the last thirty or forty years, from the time Indians were demanding self-rule and were given to believe that it is in the offing, let’s start with the Minto-Marley Reforms of 1909. It assured progress towards a responsible government and increased the participation of Indians in the provincial and central legislative councils, subject to a from British control.

By the Great War, the World War I, Indians increasingly wanted only independence. The British officials like Sir Edmund Barrow in 1916 thought it would take generations for Indians to really start governing themselves. The Indian National Congress, formed in 1885, through the initiatives of a retired British ICS officer, was mainly into petitioning the government.

India sent millions of people to fight overseas for Britain in the First World War and some 54,000 died. Gandhi who had joined Indian politics by 1914, expected the British to extend at least Dominion status for India as a reward. This proved elusive.

Montagu declaration of 1917 assured to increase Indians in every branch of administration. The landmark declaration laid down, “the gradual development of self-governing institutions with a view to the progressive realization of responsible government of India as an integral part of the British Empire.”

So, it was never to be presumed that India will be fully independent, but always be an integral part of the British Empire! Montagu-Chelmsford Reforms followed in 1919, as Government of India Act. Elections were held on limited franchise of about three and a half percentage of the population.

A Diarchy came into being with Indians taking care of the safe responsibilities like Pubic Health, Education and Agriculture, while irrigation, police, finance and justice were in the hands of the British. But the Viceroy could always veto anything that the Indian selected representatives had passed. Communal divisions were encouraged to keep the Indians embroiled in petty quarrels.

In the same year, 1919, Rowlatt Act was passed giving power to the government to deport or imprison activists without trial up to two years. Gandhi unleashed Satyagraha on the British. Though non-violent, the move led to riot, disorder and violence.

It also led to the Jallianwala Bagh massacre of the innocent civilians who had gathered for a peaceful demonstration against the government. That was the end of a beginning. Gandhi started to agitate for full independence and declared civil disobedience. In 1922, he was imprisoned for six years, but released after two years. Jinnah, Nehru were all in the fry.

Simon Commission came in 1928, and were asked to ‘go back.’ Irwin declaration of 1929 indicated a dominion status within British Commonwealth, but nothing concrete came out of it. A Round-table conference was convened in 1929, but since it was not prepared to discuss the Dominion status, Congress boycotted it. Gandhi called upon its members to resign from provincial legislatures and launched civil disobedience, which concluded in the Salt March in 1930. Gandhi was arrested, so also the other leaders.

The Second Round-table conference was held in 1931, with Gandhi in attendance, as he had a pact with Irwin, the then Viceroy. Nothing came out of it. Satyagraha started once again. Churchill, then an MP, was totally against even Dominion status to India, because he feared the Hindu majority would crush the untouchables and the minority Muslims.

Churchill’s opposition in the British Parliament to any compromise on India delayed the passing of the India Act, to 1935, when the Second World War had started. The Act in its spirit meant to preserve British India for another generation (30 years).

On paper, it proposed an All India Federation of the princely states, Muslims and Hindus, who will all have an equal representation. It would not allow Congress to become a majority government. Moreover, control of foreign policy and defence would still be with the British.

Princes, the Congress party, all rejected the Act. In 1937, the first provincial elections were held under the Act. Congress won majority in six of eleven provinces. It refused to consider sharing of power with the Muslim League. The prospect of a Hindu-dominated Raj loomed large.[2] Muslims started to harp on Pakistan by 1940, encouraged by the then Viceroy Linlithgow, who adopted the  policy of divide and rule. 

Churchill became the Prime minister of England in 1940 during the War. He steered the country to victory in the war, but was a constant barrier to giving India freedom. He was not prepared to give up the ‘Jewel in the Crown.’ 

Cripps Mission came to India in 1942 promising Dominion status and an Indian constitution to be prepared in India by a Constituent Assembly, but all after the war and support of India to the war. Partition of India was promised for the first time. The intention of Churchill was not to honour the promises given during war time. The Mission failed, as Congress wanted full independence and nothing less. Gandhi launched ‘Quit India’ movement in its wake.

American President Roosevelt was pressurising Churchill to give independence to India. British government tried a draft keeping the capital Delhi within its powers within the British Commonwealth of nations. Churchill made his famous remark, “I have not become the King’s First Minister in order to preside over the liquidation of the British Empire.”

While millions died in 1943-44 famine in Bengal, Churchill still wanted the grains to be diverted to wartime destinations and Indian merchants hoarded stocks to inflate the prices and make a killing.

In 1945 after the war, Attlee, of Labour party, who was favourable to Indian independence became the Prime Minister in Britain. After the war, there was an economic collapse in England with a national debt of 238% of GDP. Pound was weak and the capacity to hold on to India by police or military power became less.

Indian soldiers of INA[3] who fought with Japanese army and were returning after the war were put on trial for treason. Three were tried at Red Fort and hanged. India erupted into riots. Further trials were stopped. But it was becoming increasingly difficult for the British to hold on to the Jewel. Wavell, the Viceroy began the withdrawal of military personnel from India.   

Attlee appointed Mountbatten as the last Viceroy on 20th February 1947 with a mandate to pack up and leave India by June 1948. But sensing the situation in India, Mountbatten preponed the date to 15th August 1947, the anniversary of Japanese surrender and pushed the matters hard. Communal violence was erupting almost every day.

Sir Cyril Radcliffe, was asked just 38 days before independence, to go to India and demarcate the boundaries between the new countries-to-be, India and Pakistan. What could have been done in a peaceful manner was done in a mad-hat hurry and Radcliffe sat on maps produced before him and dissected the country. He flew out of the country on 15th August itself. It is said that he was haunted by the experience for the rest of his life.

The award was not given till after the independent celebrations. Once it became known, the country erupted in communal violence that took millions of lives, Hindus, Muslims and Sikhs. The single British achievement of creating a united India from fragments of myriads of rulers, castes and communities, utterly failed on the last day. The country was left divided into two and people died and suffered with the hastily drawn boundaries. That is how the British left India, in blood shed, hatred and confusion.

Well, one wishes it would have been otherwise. But given the near death-wish of the British to hang on to the jewel in the crown until the very last by dubious means, and also the adamant principle of the Congress, not to adjust with the Muslim minorities, all ended in a carnage. People paid with their lives for the folly of their leaders.    





[1] Walter Reid beautifully traces these events in his book, “Keeping the Jewel in the Crown: The British Betrayal of India,” Penguin Random House, India, 2017, starting from 1916 to 1947, some three decades before independence.
[2] May be this Hindu Dominated majority rule had been just postponed by some 70 years in the independent India. Today BJP under the leadership of Modi are almost inching towards such a rule, which would mean, suppression of Muslim and Christian minorities, Dalits and even women. The apprehensions of the then rulers of India were not imaginary, but very real.
[3] INA – Indian National Army under the leadership of Subash Chandra Bosh. 

Thursday, 13 April 2017

Santiniketan: Where the East and the West shall Meet.


That was the dream of Rabindranath Tagore, the poet, story writer, playwright, novelist and painter, whom India produced in the twentieth century. He was born in 1861 in Calcutta in a rich Zamindari family. But his father Debendranath Tagore, gave up this wealthy life to become a spiritual leader, joining Ram Mohan Roy’s Brahmo Dharma, without breaking from Hinduism, but eschewing idol worship and other such rituals.

Into this atmosphere, free from tradition and modern, but with roots firmly fixed in his country’s culture, was born Rabindranath Tagore (Tagore for short). He was educated at home by private tutors. But he was under the control of servants who took care of the children, ‘servocracy,’ as he would call those days of  his childhood!

His father had bought a piece of land at Bolpur, a dry and deserted area with a view to build an ashram, where people of all caste and creed can come and worship the Creator God, the Father, the Formless, and meditate. He built a garden-house there in 1863 and called it Santiniketan, "The Abode of Peace.".

Tagore visited Santiniketan with his father, when he was just twelve years old, after he had lost his mother. He roamed the countryside free, giving full expression to his creative talents. He has been taken out of servants’ rule to be on his own, a little ‘man!’ When sent to school, he disliked it so much that he dropped out of it! Very soon he would be writing poems and editing the Bengali literary journal run by his elder brother.

Tagore visited England for the first time along with one of his brothers in 1878 and underwent education there. There he started to write his first drama. On return from England in 1881, he wrote a series of poems and got them published. His goal in life became, ‘to express the fullness of life, in its beauty, as perfection.’[1]

In 1883, Tagore was married to Mrinalini, a young girl and had 5 children, but unfortunately almost all of them died except one boy and a girl. His wife died in 1902; his younger daughter died in 1903; His youngest boy died in 1907; eldest daughter died in 1918; only his youngest daughter, Mira and the elder boy Rathi lived. His only grandson, son of Mira, died in 1932. Tagore had a nervous breakdown in 1915, but continued to be busy with his work and creative activities. It is sad to see Tagore left no direct descendents. 

He took charge of the family’s Zamindari in East Bengal and Orissa in 1890 and in his travels from village to village came face to face with the poverty, ignorance, helplessness and superstitions of the village people. He wanted to help them to become self-reliant.

In 1901, Tagore moved to Santiniketan with his small family. Same year his father had started a small school there. The aim was to make education indigenous and not a slavish copy of Western style of education. His school was on the model of ancient Indian guru-sishya (Teacher-student) hermitage. There were just five students and five teachers!

Tagore was very definite that we in India should not borrow Europe’s history, but follow our own destiny. West concentrated on money and power, but in India our destiny was spiritual power and we need to concentrate on it, he opined.

Gitanjali,’ “Songs of Offerings,” was written by Tagore between 1907 and 1910. He translated Gitanjali to English and took it with him when he went to England in 1912. He gave them to his English friend and painter William Rothenstein, who passed on the poems to the English poet of fame W.B. Yeats to read.

Struck by the beauty of the poems, Yeats read them out to a circle of his literary and artistic friends in London and got a selection of it published in 1912. Nobel prize for literature came searching for Tagore by 1913.

After the award of the Nobel prize, Tagore became known internationally and was invited to various countries, USA, UK, Europe, Japan and so on, and he began to travel abroad extensively, giving lectures. As he was accepted by the people of the West and showered with love and admiration, the idea of setting a centre for East-West fellowship in Santiniketan arose in his mind. He would henceforth work for that dream of his.

Tagore refused to get involved with nationalism and the freedom struggle that were sweeping through the country that time. He was more worried about the social inequality prevailing in India and wanted the injustices like caste and untouchability to be removed before we can think of political freedom.

Though after Jallian wallah Bagh massacre of the innocent civilians in Amritsar in 1919, Tagore returned his knighthood which he had accepted from the British government in 1915, he couldn’t see the significance of ‘charka,’ the spinning wheel of Gandhi as a national symbol of emancipation.

In 1918 Tagore established Visva-Bharati, a university at Santiniketan, for fellowship of the East and the West and study of different cultures. His motto was “where the whole world meets in one nest.” He raised funds for installing this centre by his foreign lectures. He invited foreign professors to come and take classes in Santiniketan.

Thus Santiniketan, a small town near Bolpur, in Birbhum district of West Bengal in India became a centre of cultural exchange and study. After independence in 1951, it was raised to the level of a full-fledged university. It has some 500 academic staff and 6500 students. I had the privilege of visiting this university in March 2017 along with my friend Ms. Mira Pande.
                                                                                  Rabindra Bhavan
The stained glass mandir or temple, a prayer hall constructed by his father in 1863 is still standing tall. Tagore’s family house, Rabindra Bhavan has been converted into a Museum where his personal items and life in pictures have been depicted.

  Mira and me in front of the Mandir
Higher secondary school and hostel for girl students are in the spread out places in the campus. A huge play ground is available for students. Most of the classes are held in open air under trees. Central library is situated in the campus, so also the large spread of Convocation ground. Sculptures adorn the Kala Bhavan.
      Convocation Ground


Courses are offered in Chinese, Fine Art, Rural Reconstruction, Agriculture, Dance and drama and Music, crafts and Design, and philosophy. The goal is not to thrust information down the throat of the students, but to enable the students to live their life in harmony with all existence, blending the methods of the East and the West. 
                                                                          Where Tagore lived in his last days

We saw a thriving Amar Kutir, a rural cooperative showroom, selling articles of cottage industries made in and around the University, pottery, leatherwork, batik print and wood work. Spring and Winter festivals are held annually.  

Amartya Sen's father's house in Santiniketan


Santiniketan has produced famous students like Amartya Sen, the Nobel laureate in economics, Satyajit Ray, globally known film-maker, Indira Gandhi, the former Prime Minister of India, to name a few. It is still thriving and striving to achieve Tagore’s dream, to be a place, “where East will meet West to foster mutual understanding between the two cultures.”
  
Once in a lifetime, a great soul like this is born in a country and India was fortunate to have Tagore in the 20th century. 

                                        Tagore and an old printing machine 


I am grateful to God for that gift to my country. 




[1]  Uma Das Gupta, My Life in my words, Penguin Random House, India, 2006, p.84