Culture & Nationalism Group PPT-1 new.pptx

ancient culture

1. 40 th Refreshers' Course in History (August 31, 2023 to September 14, 2023) Group Theme How Culture Shaped Nationalism in India through the Ages? Human Resource Development Centre Jawaharlal Nehru University Members : Dr. Shyam Kumar : Indian Genesis of Nationalism: Ancient India Dr. Nazneen Farooqi : Contribution of Bhakti Movement in the Growth of Cultural Nationalism Dr. Louis Mushary: Cultural Nationalism in Colonial India: An Analysis Dr. Arpita Mitra : How Culture has shaped Nationalism in Colonial Bengal Dr. A Perumal : Culture, Nationalism and Role of Gandhi in National Movement Dr. Ramanuj Pratap Singh Dhurve : Tribal Culture and Nationalism Dr. Aurangzeb Khan : Culture and Nationalism in Jharkhand and Tana Bhagats Mr. Sijesh K : Vayanasala Movement and Dissemination of Nationalism in Kerela Mr. Hitesh : Condition of Indian Women through the Ages and their Role in Nationalism

2. INDIAN GENESIS OF NATIONALISM: ANCIENT INDIA SHYAM KUMAR Assistant Professor BRM College, Munger Munger University, Munger

3. NATIONALISM: INDIAN GENESIS Nationalism in India is as old as its Civilizational history itself dating back to Vedic Period. Rig Veda defines the geographical existence of Bharat Varsha as Sapta-Sindhu, a land encompassing seven principal rivers. Vishnu Purana deciphers the geographical location of Bharat Varsha. उत्तरम् यत् समुद्रस्य  हिमाचलेश्वराय दक्षिणम्। वषर्म् तत् भारतम् भारती यात्रा संतति।।

4. NATIONALISM: INDIAN GENESIS Rig Veda admires Varuna as the Lord of Rashtra. Yajur Veda defines a Rashtra as a people living in a definite territory who accept the pre- eminence of God or as Nature as the determining Force. Atharva Veda incorporates the word Rashtra . It proclaims “Mata bhumi Putroham Prutivya .” It says ‘O motherland, let me seemed and blessed with well being.’ Jambudiva in Ashoka’s inscription 300 B.C. Word ‘Bharat’ in Kharavela’s Hathigumpa inscription 100 B.C. Vincent Smith: ‘ The most fundamental unity of India lies with Hinduism.’ Role of holy places in binding Nationalism 4 Dham in four directions 12 Jyotirlingas and 12 up-Jyotirlingas 51 Sakti Pitha of Mother Goddess Various rituals related to Sanathan Dharma

5. CONTRIBUTION OF BHAKTI MOVEMENT IN THE GROWTH OF CULTURAL NATIONALISM Presented By DR. NAZNEEN FAROOQI Assistant Professor Department of History Arya Kanya Degree College A Constituent College of University of Aiiahabad [email protected]

6. INTRODUCTION The landmark in the cultural history of medieval India was the silent revolution in society brought about by a galaxy of socio-religious reformers, this revolution known as the Bhakti Movement. The Bhakti Literature can be traced back to both the Brahmanical and Buddhist traditions as well as to the ancient literature like Vedas, Upanishads and Gita. It was in existence in India long before the growth and arrival of Sufism in India. However, it was for the first time in South India between the 7 th and the 10 th century that Bhakti emerged from a religious doctrine into a popular movement based on equality.

7. Some Prominent Saints of Bhakti Movement South Indian Saints Shankaracharya Ramanuj Namdev Nimbarkacharya Madhvacharya Vallabhacharya North Indian Saints Ramananda Vallabhacharya Chaitanya Kabir Guru Nanak Mira Bai Tulsidas Surdas

8. Nature of the Bhakti Literature Emphasis on local and regional languages: Bhakti saints wrote and preached in vernacular languages. For e.g. Alvars and Nayanars used local Tamil language instead of Sanskrit. Surdasa preferred Brijbhasha . Due to this factor, they got acceptance by people easily. Reduced evils in society: The Bhakti literature began to be composed in the sixth century AD in south India by the Tamil poet-saints. Many social abnormalities existed in the society. For e.g. caste rigidity, irrelevant rituals and religious practices, blind faiths, and social dogmas. The bhakti literature preached against all such evils.

9. Egalitarian approach: It disregarded caste and gender, and carried their message of love and personal devotion to God to various pats of India. The bhakti literature is devotional and religious. For e.g. Kirtanas , Dohe , Padas, Ghosha , Thirumurais etc. Simple approach to religion: The sophisticated philosophy of Vedas and Upanishads literature was very difficult for ordinary people to understand. People were looking for a simple form of worship, religious activities, and social norms. Bhakti literature was an alternative-a basic form of devotion that provided salvation from material life. Secular, non-sectarian and tolerant: Although, the bhakti literature was of bhakti literature propagated by Hindu saints, it was tolerant to other religions Secularism is visible in it. It saw religion as a loving tie based on love between the worshipped and the worshipper, rather than a cold formal worship. Nature of the Bhakti Literature

10. Contribution of the Bhakti Literature to Indian Culture Mass spreading: The Bhakti literature spread easily among masses and influenced local culture. It led to disgorgement of immoral acts such as infanticide and sati, as well as the prohibition of wine, tobacco etc. Solidarity: Another notable influence was the creation of solidarity between the Hindu and Muslim communities. The secular character of bhakti literature, along with the Sufi literature reduced the religious conflicts. Maintaining relationship: The movement attempted to bridge the gap between the two by reducing the growing bitterness between them. The Sufi saints and Bhakti saints transmit a message of friendliness, amity, tolerance, peace, and equality to all. Religious ideas: The bhakti literature promoted diversity of religious ideas in religion. Poetry evolution: It played a crucial role in the emergence of modern poetry in India. Singing and dancing: It contributed in growth of dance and music. Bhakti literature was used for devotional singing and devotional dances, like Kirtanas and Sattariya .

11. Conclusion The popularisation of the Bhakti cult was aided by Bhakti literature. It made a critical departure from the previous devotional writings, which were largely written in Sanskrit and concentrated on ceremonies and rituals. It also contributed to the growth of regional languages. The feeling of national awakening emerged and the seeds of Independence were sown by the leaders of the Bhakti Movement. Really it was the voice of Kabir and Guru Nanak which invoked the feelings of Nationalism and brotherhood among the masses.

12. Cultural Nationalism in Colonial India: An Analysis Dr. Louis Mushary Assistant Professor Central University of Tamil Nadu

13. Cultural Nationalism- revival and renewal of culture of a community John Hutchinson- rediscover an historically rooted way of life Eric Taylor Woods- Cultural Nationalism sets out to provide vision of the nation’s identity Origin: Cultural forms of nationalism- In India since time immemorial Cultural nationalism in the form of revivalism emerged in the 19 th century Colonial representation of colonized Indians Colonial representation gradually- drawn away from their cultural traditions Indian intellectuals and historical events acted as an agency for cultural nationalism Definition

14. Swadeshi Movement and Cultural Nationalism Partition of Bengal- Swadeshi Movement Use of indigenous clothes, national education, traditional literature, new art form, festivals (Ganesh Chaturthi, Shivaji) Cultural Nationalism through Agency of Intellectuals Swami Vivekananda Dayananda Saraswati Aurobindo Ghosh Conclusion Sense of Pride, Understanding of Shared Culture, Nationalistic Feelings Historical Event and Indian Intellectuals

15. 40 th Refresher course in history 2023 hrdc , jnu Dr. Arpita Mitra Kazi Nazrul University, Asansol

16. How Culture has shaped Nationalism in Colonial Bengal? Nationalism and Culture: John Hutchinson and Anthony Smith: ‘Nationalism was, first of all, a doctrine of popular freedom and sovereignty… But that entailed fraternity. The people must be united; they must dissolve all internal divisions; they must be gathered together in a single historic territory, a homeland; and they must have legal equality and share a single public culture. But which culture and what territory? Only a homeland that was ‘theirs’ by historic right, the land of their forbears; only a culture that was ‘theirs’ as a heritage, passed down the generations, and therefore an expression of their authentic identity . Autonomy, unity, identity: these three themes and ideals have been pursued by nationalists everywhere. . .’ If the concept of nationalism already includes culture, then what is the need to conceptualize a separate category called ‘cultural nationalism’? Why does John Hutchinson distinguish between ‘political nationalism’ and ‘cultural nationalism’ as the former being ‘those projects aimed at the establishment of an independent nation state’, and the latter, ‘whose primary aim is the formation of national communities’?

17. Cultural nationalism, according to Hutchinson, originates ‘amongst historicist intellectuals’, precedes or accompanies political nationalism, and takes ‘the form of ethnohistorical “revivals” that promote a national language, literature and the arts, educational activities and economic self-help’, and their principal aim is ‘the formation of a moral community.’ Hutchinson, however, admits that, in practice, it is often hard to separate cultural and political nationalisms. The history of modern Indian nationalism usually starts with the religious reform movements, but nobody draws the obvious conclusion that should come out of it: that modern Indian nationalism was born—at least for the educated Hindus—in response to a critique of the Hindu religion, culture, norms and practices. Julian Strube : ‘ Brahmoism was dominated by a universalist thrust in the first half of the nineteenth century, the second half saw growing nationalist tendencies and several schisms. . .’ The ‘Hindu Mela’ was started in 1867 by Nabagopal Mitra (1840–1894), inspired and backed by Brahmo leaders, such as Rajnarayan Basu (1826–1899). It was also known as ‘ Jatiya Sabha’ (National Gathering). Swarupa Gupta calls the ‘Hindu Mela’ (literally Hindu Fair) ‘the first organized expression of cultural nationhood.’ How Culture has shaped Nationalism in Colonial Bengal?

18. Culture, Nationalism and Role of Mahatma Gandhi in National Movement Dr. A. Perumal Assistant Professor (History) Perunthalaivar Kamarajar Arts College Puducherry

19. Introduction The social and religious reform movements of the 19th century also contributed to the feeling of Nationalism. From this political awakening Gandhi was to emerge as the leader of the Indian community, and it is in South Africa that he first coined the term Satyagraha to signify his theory and practice of non- violent resistance. Mahatma Gandhi brought about a revolution in the nature of the nationalist movement in the country. This present study light to show Culture, Nationalism and Role of Mahatma Gandhi in National Movement.

20. Historical background of Nationalism in India The central figure in this awakening was Rammohun Roy, who is rightly regarded as the first great leader of modern India. Rammohun Roy was moved by deep love for his people and country and worked hard all his life for their social, religious, intellectual, and political regeneration. Rammohun Roy possessed great love and respect the traditional philosophic systems of the East; but, at the same time, he believed that Western culture alone would help regenerate Indian society. Social condition and Religious Reform movement The social and religious reform movements of the nineteenth century contributed most to Indian nationalism, though, indirectly. Raja Ram Mohan Ro, Swami Vivekananda, Swami Dayanand and Mrs. Annie Besant were all patriots. They revived the glory of ancient India, created faith among the people in their religion and culture and thus, gave the message of love to their motherland and to the people of India.

21. Political Condition Th e Declaration of Independence by the American Colonists (1776), the great French Revolution (1789) which proclaimed the ideals of liberty, fraternity, and equality, and the sovereignty of the people, the ideas of socialism and the Bolshevik revolution (1917) - all these influenced the people of India in their struggle for freedom and broadened their vision of a new India. The Indian National Congress, founded in December 1885, was the first organized expression of the Indian National Movement on an all- India scale. Aims and Objectives of the Indian National Congress Found a democratic, Nationalist movement; Politicize and politically educate people; Establish the headquarters for a movement; Promote friendly relations among nationalist political workers from different parts of the country; Develop and propagate an anti-colonial nationalist ideology; Formulate and present popular demands before the Government with a view to unifying the people over a common economic and political programme ; Develop and consolidate a feeling of national unity among people irrespective of religion, caste or province. Carefully promote and nurture Indian nationhood.

22. Mahatma Gandhi leadership and Nationalism Movement in India Mahatma Gandhi, emerged on the Indian Political scene during the period 1917-18 and significantly transformed the ideology and range of the National movement. With his entry, the national movement entered its third and final phase of struggle, also known as the era of mass mobilization under Mahatma Gandhi (1919-47). Purna Swaraj or complete Independence emerged as the goal of the National movement during the phase. Gandhi and Peasant struggles in India During the course of 1917 and early 1918, he was involved in three significant struggles — in Champaran (1917) in Bihar, in Ahmadabad (1918) and in Kedah (1918) in Gujarat. The common feature of these struggles was that they related to specific local issues and that they were fought for the economic demands of the masses. Gandhi and India’s Struggle for Independence The Rawlatt Act in 1919 Jallianwalla Bagh Massacre on 13 April 1919 Non – Cooperation Movement (1921-1922) Civil Disobedience Movement (1930-1934) Quit India Movement in 1942

23. Conclusion There were many reasons which forced the British Government to grant independence to India and the most important was the strength of the nationalist movement. The movement under the leadership of Mahatma Gandhi had become so strong that the grant of independence could not be postponed for long. The Freedom Struggle produced a number of outstanding leaders from every part of the Country in every period of its long history. Leaders like Subhas Chandra Bose, Abdul Kalam Azad, Rajendra Prasad, Vallabhai Patel, C.Rajagopalachari , Sarojini Naidu and many others led the struggle through its triumphs and failures.

24. 40 th  Refresher Course in History Tribal Culture and Nationalism Dr. Ramanuj Pratap Singh Dhurve Assistant Professor History Govt. Balasaheb Deshpandey College Kunkuri Dist. Jashpur (C.G.)

25. Tribal Culture and Nationalism * In India, we can see the main expression of Cultural Nationalism in Tribal Culture. We can see Nationalism in the culture of the large tribal society of India, their clothes, their language, folk songs, folktales and folk dances. Tribal Folk Songs And Nationalism : In various tribal folk songs like Gond Urao Korku, we find songs of Nationalism in which the desire for the end of the British rule is expressed. दादरा- चोय मान्दीवेन, नेहरु, गांधी जी चोय मान्दीवे न Dance has special importance in tribal communities, it is an integral part of their culture. Expression of Nationalism is seen through dance in various tribal communities. Like Uuler Pata in Bastar , Karma Dance in Surguja

26. TRIBAL DRESS :- Manjhi International Socialism Tribal Kisan Sainik Sanstha Kangla Manjhi after meeting Gandhiji in 1914, fed up with the British atrocities, he formed an organization and later got influenced by Azad Hind Fauj and started wearing uniform.

27. 40th Refresher Course in History Culture and Nationalism in Jharkhand and Tana Bhagats Dr.  Aurangzeb Khan Assistant Professor, Dept. Of History, DSM College, Jhajha Munger University, Munger (Bihar)

28. All the major uprising of peasants and indigenous people up to the revolt of 1857 were prelude to what we call the freedom movement in the late nineteenth and the first half of the twentieth century . Most of the uprisings were primary uprisings, spontaneous, localized and not imbued with nationalism in the true sense of the term. Therefore, they were without any ulterior direction against the state. The only event that aimed at subverting the state came at the end of the first century of British rule in India - the mutiny and the civil uprisings of 1857-58. Nationalism that aimed at making India free of the colonial yoke was a phenomenon of the late nineteenth century which matured only in the twentieth. From the beginning nationalism was more of an urban phenomenon in India than of a rural and it became functional and potent only with the coming of the university age in the aftermath of the 1857-uprisings. INTRODUCTION

29. The mass that was stagnating in villages at the advent of nationalism in India was mostly unlettered-steeped in poverty, indebtedness, starvation and ill-health. Till the First World War nationalism was not a blooming sensitivity in their soul although they were touched in many ways by the spirit of patriotism. Historians have noticed that up to the revolt of 1857 all tribal and peasant uprisings were turbulent, fierce, aggressive and very often armed. Their immediate targets were zamindars, money-lenders and all other agencies of rural oppressions. In many cases tacitly they were anti-city. They represented the reactions of a traditional world unable to adjust with the morbidities of exploitation, oppression and change.

30. Factors Responsible for Tana Bhagats Uprising a) Economic squeeze of the British rule and its accompanying commercialization.   b) Money-lenders' and land-grabbers' greed operating as a noose on the simple folk of the interior. c) Introduction of the concept of absolute private property of the British guaranteed by the British legal system. d) Erosion of tribal joint ownership as available in Khuntkatti tenure of Chotanagpur . e) Activities of Christian missionaries in Bihar and Assam hills who inspired them with promises of redress giving little service at the end.  f) Elementary education among some tribal people as in the case of the Tanas making them sensitive to the distress inflicted on them.  

31. g) False promises of social ascent and uplift which inspired hopes in the tribal minds only to be belied later. h) Powerful revenue drive through tightening control of forest zones between 1870s and 1880s affecting the use rights of the indigenous men: attempts made to monopolize forest wealth through curbs on use of timber and grazing facilities. i ) Banning of shifting cultivation in reserved forests from 1867 onwards.   j) Dreams of social revitalization borrowing elements from Christianity and Hinduism: millenarian dreams between 1860 and 1920.   k) Pent up passions after defeated uprisings under traditional chiefs.   l) Religious fanaticism and ant-white passions as in the case of Moplah uprisings in Malabar.

32. CONCLUSION : CULTURE CHANGE IN TRIBAL BIHAR In the course of the Non-cooperation Movement the Tana Bhagats were greatly influenced by Mahatma Gandhi and his demand for Indian Swaraj. They became so keenly interested in the Congress which they identified with Gandhiji that parties of Tana Bhagats attended the Congress sessions at Gaya, Belgaom , Kokanada , Lahore etc. It is all the more creditable that they traversed these long distances on foot. They readily adopted the Charkha and used only Khadi. They boycotted all foreign goods and since that time active members of the Congress Party have been drawn from the ranks of Tana Bhagats. When the Congress Government was formed in Bihar in 1937, efforts were made to get the confiscated lands of the Tana Bhagats returned to them. Recently an Act has been passed aiming at restoration of land to Tana Bhagats. They are also given loans for agricultural improvements.

33. Vayanasala Movement and Dissemination of Nationalism in Kerala SIJESH.K ASSISTANT PROFESSOR GOVERNMENT COLLEGE MADAPPALLY KOZHIKODE KERALA

34. Vayanasala or reading room- an informal space in disseminating nationalism among the grass root level people in Kerala Cultural movement in Kerala Role of Congress workers Socialists and Communists. People belonging to different castes and religions came together Cultural programmes and talks of political leaders At the progressive level, they conducted classes creating awareness among the people of the need to think rationally and scientifically Illiterates were taken to the world of letters

35. Vayojana education ( education to the elders) Formation of arts clubs. Training in different art forms Role of primary school teachers Dual role in the social transformation; being mentor of their students in the day times and teacher of the people in the evenings Vayanasalas shaped mini-publics in villages where matters of social and political importance were discussed and debated. Later political leaders began their association with the cultural, literary and political institutions.

36. JNU-HRDC 40 TH REFRESHER COURSE IN HISTORY HITESH ASSISTANT PROFESSOR HISTORY GOVT. COLLEGE ATELI CONDITION OF INDIAN WOMEN THROUGH THE AGES AND THEIR ROLE IN NATIONALISM

37. CONDITION OF INDIAN WOMEN THROUGH THE AGES AND THEIR ROLE IN NATIONALISM EARLY VEDIC PERIOD NO CHILD MARRIAGES RIGHT TO EDUCATION RIGHT TO CHOOSE HER BRIDEGROOM ABSENCE OF PURDAH PRACTICE LATER VEDIC PERIOD DECLINING STATUS IN SOCIETY

38. MAURYAN AND POST MAURYAN PERIOD STATUS DEGRADING LIMITED EDUCATION SATI PRACTICE PURDAH SYSTEM RAJPUTS CLANS- PURDAH STRICTLY FOLLOWED

39. MEDIEVAL PERIOD DETERIOTATING CONDITION NO EDUCATION EARLY MARRIAGES SATI POLYGAMY

40. MODERN PERIOD (19 TH CENTURY) FEMALE GIRL CHILD KILLING CHILD MARRIAGES NO EDUCATION HELL LIKE LIFE OF WIDOWS

41. SOCIAL REFORM MOVEMENTS AND NATIONALISM: WITH SPECIAL REFERENCE TO WOMEN

42. WOMEN AND NATIONAL FREEDOM MOVEMENT

43. Thank You