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A HISTORICAL PERSPECTIVE OF THE SOCIO-
RELIGIOUS REFORM MOVEMENTS IN PRE-
INDEPENDENT INDIA
Prepared By:
[Dr. Malabika Talukdar, {B.A(H), LL.M, Ph.D}
Principal, ICFAI Law School, ICFAI University, Tripura, E- mail Id: malabikatalukdar11@gmail.com ]
ABSTRACT:
After the completion of sixty five years of our existence as a sovereign, socialist, democratic republic, it is appropriate to look back at the track that we have traversed, take note of our successes and failures in different spheres of our national life, consolidate the gains and correct the mistakes, and march ahead towards a better future. The enthusiasm of social reform waned considerably with the progress of political struggle, and it was deliberately disassociated itself from the political movement. But the spread of natural course of evolution and education increased the tempo of demand for socio- religious reforms and widened its horizons. The role played by freedom fighters, social and religious reformist as well as organisations and associations are equally important in this regard.
Therefore, in this paper I would like to deal with the inter-relationship of freedom movements and socio-religious reforms and how struggle for freedom helped in attaining the very needed objectives of social reforms with the help of analyzing various freedom fighters, social reformers, social reform movements as well as associations and organizations working towards the socio-religious upliftment in the society.
KEYWORDS:^ Sovereign, Democratic, Social Reform, Political Struggle, Education, Socio- Religious Reforms, Evolution, Freedom Fighters, Religious Reformist, Freedom Movements Etc.
A HISTORICAL PERSPECTIVE OF THE SOCIO-
RELIGIOUS REFORM MOVEMENTS IN PRE-
INDEPENDENT INDIA
Prepared By:
[Dr. Malabika Talukdar, {B.A(H), LL.M, Ph.D}
Principal, ICFAI Law School, ICFAI University, Tripura, E- mail Id: malabikatalukdar11@gmail.com ]
I. INTRODUCTION
The various social reforms and religious movements which took place in India during the British rule were the expression of the rising of national consciousness and spread of the liberal ideas of the west among the Indian people. These movements increasingly tended to have a national scope and programme of reconstruction in the social and religious spheres. There are certain inter relationships which exist between the way in which freedom movements started and social and religious reforms and how our Indian leaders face problems in bringing the people together which were divided on the line of religion, language, caste, class and culture so that the notion of liability can be imbibed in them. There were many factors responsible for bringing the masses together for freedom movements and one of the ways was bringing social, economic and political reforms.
The term Indian independence movement incorporates various national and regional campaigns, agitations and efforts of both Non violent and militant philosophy. The term ‘independence’ encompasses a wide spectrum of political organizations, philosophies, and movements whose aim was to free India from the clutches of the britishers and also to bring mass nationalisation and awakening among the Indian people. The spirit of reform embraces the whole of India and this was possible only because of rising Nationalism among the people of our country. The main thread which runs through the entire socio religious reforms was the presence of the feeling of unity and mass integration of the people. Apart from it, two important intellectual criteria which informed the reform movements were rationalism and religious universalism. Therefore, the Indian struggle for Independence and social reforms movements
One important aspect of bringing people together is the emotional integration, which was also necessary for imbibing nationalism among the country people. Basically, nationalization is a process or product of historical conjecture of social forces through which the linkage not only established and expounded but also qualitatively strengthened. Nationalization is not a product but outcome of maturing social process.
The role of famous freedom fighters such as Mahatma Gandhi, Gopal Krishna Gokale, Lala Lajpat Rai, Rabindra Nath Tagore, Sarojini Naidu, Annie Beasant, and the part played by associations were also very important. Like we had Indian National Congress, Bombay Association, Indian National Association Servants of India Society etc. Through the process of socio-economic reforms, they want to bring freedom. Dissolution of prejudices among various classes was an essential instrument to generate the feeling responding to the problems of the nationalisation. These associations became significant forum for criticizing the policies of British government and also they demanded various changes in the political and social scenario. Through national movement a sort of feeling of awakening was there among masses.
Moreover, Gandhiji’s theory of “trusteeship” also gathered support from ideologies and philosophies. Legal environment was also created to facilitate the working of these associations and organisations. Then, mass movement and national awakening of people also played a major role in the freedom struggle like the famous movements of Non Cooperation, Swadeshi, Quit India movement etc. These movements were the projections of organisational strength of masses and later on it also helped in bringing social reforms in country by eminent leaders and freedom fighters.
Therefore, in the process of freedom movement, freedom fighters have played an important role and they were bringing social reforms so that the fight for Independence could have a mass appeal.
III. CAUSES FOR THE SOCIO-RELIGIOUS REFORMS MOVEMENT
Some of the causes can be summarized as mentioned below:
- Political Unity: India was politically united because of the expansion and consolidation of British rule. It led to the understanding of many common problems of the Indians. The
nature of British rule provoked many young Indians to find out the causes of their misery and degradation.
- Reaction against propaganda of Christian missionaries: The Christian missionaries made all possible attempts to spread Christianity particularly among the poor and the oppressed. Educational Institutions, hospitals, charity services and official support were also made use for this purpose. Therefore, both the Hindus and Muslims made attempt to safe thier religion.
- Contribution of foreign scholars: Many foreign scholars like Max Muller and William Jones rediscovered India’s past. They studied the scholarly work of Indians of past. They brought to light rich cultural heritage which was even superior to western culture. They translated many literary and superior works. These works received worldwide recognition. It made the educated Indians develop faith in their culture. They wanted to establish the superiority of Indian culture against the western culture.
- Indian press: The European introduced the printing press in India. It made possible the appearance of many newspapers and magazines. Books were also published in different Indian languages. Mostly their subject matter was Indian. It certainly helped to open eyes of the educated Indians with regard to natural heritage and glory. They therefore, started to work for Indian glory and culture.
- Western Education: The spread of western education led to the spread of western concept of democracy, liberty, equality and nationalism. The Indians who went abroad came in direct contact with the working of these concepts. After they returned they were too pained to see the lack of awareness among the Indians about such concepts. They did the spade work for the spread of such ideas.
IV. SOCIO-RELIGIOUS REFROM MOVEMENTS IN MODERN INDIA
The Indian society in the first half of the 19th century was caste ridden, decadent and rigid. It followed certain practices which are not in keeping with humanitarian feelings or values but were still being followed in the name of religion. A change was therefore needed in society.
all the religions. Raja Rammohan Roy believed that man should adopt truth and goodness and should give up things based on falsehood and superstition.
Raja Rammohan Roy was not merely a religious reformer but a social reformer also. His greatest achievement was the abolition of Sati in 1929. Raja Rammohan Roy realized that the practice of Sati was due to the extremely low position of Hindu women. Therefore he started working as a stout champion of women’s rights. He worked very hard for years to stop this practice of ‘Sati’. Raja Rammohan Roy was also deeply opposed to the caste system that prevailed in Indian society. A humanist and democrat to the core, he wrote and talked against the caste system.
He advocated the abolition of polygamy ( a practice of man having more than one wife ) and child marriage. He wanted women to be educated and given the right to inherit property. He condemned the subjugation of women and opposed the prevailing ideas that women were inferior to men in intellect or in a moral sense. He advocated the rights of widows to remarry.
To bring his ideas into practice, Raja Rammohan Roy founded the Brahmo Sabha in 1828 which later came to be known as Brahmo Samaj. It was open to all persons regardless of their colour, convictions, caste, nationality, and religion. It emphasised human dignity, opposed idol worship and condemned social evils like sati pratha. It was not meant to be a separate religious sect but only a place where all those who believed in one true God could meet and pray. No images were allowed and no sacrifices and offerings permitted.
Debendra Nath Tagore, the son of Dwarkanath Tagore, founder member of Brahmo Samaj, succeeded Raja Rammohan Roy as the leader of the Brahmo Samaj. He put new life in the Samaj and propagated Raja Rammohan Roy’s ideas.
- Prarthana Samaj and Ranade The Prarthana Samaj was established in Bombay by Dr. Atma Ram Pandurang (1825-
- in 1876 with the objective of rational worship and social reform. The two great members of this Samaj were Shri R.C. Bhandarkar and Justice Mahadev Govind Ranade. They devoted themselves to the work of social reform such as inter-caste dining, intercaste marriage, widow remarriage and improvement of the lot of women and depressed classes.
Mahavdev Govind Ranade (1842-1901) devoted his entire life to Prarthana Samaj. He was the founder of the Widow Remarriage Association (1861) and the Deccan Education Society. He established the Poona Sarvajanik Sabha as well. To Ranade, religious reform was inseparable from social reform. He also believed that if religious ideas were rigid there would be no success in social, economic and political spheres. MG RAnade was the leader of social reformation and cultural renaissance in Western India. Ranade’s great message to the persons who were involved in social service was “Strength of numbers we cannot command, but we can command earnestness of conviction, singleness of devotion, readiness for self-sacrifice, in all honest workers in the cause.”
Derozio and Young Bengal Movement Henry Lui Vivian Derozio, joined the Hindu College of Calcutta as a teacher. He had come from Scotland to sell watches in Calcutta, but later made the spread of modern education in Bengal as his life’s mission. Derozio promoted radical ideas through his teaching and by organizing an association for debate and discussions on literature, philosophy, history and science. He inspired his followers and students to question all authority. Derozio and his famous followers, known as the Derzians and Young Bengal, were fiery patriots. They cherished the ideals of the French Revolution (1789 A.D.) and the liberal thinking of Britain.
Ishwar Chandra Vidyasagar Another outstanding reformer in Bengal was Ishwar Chandra Vidyasagar (1820- A.D.). A scholar of great depths, he dedicated himself to the cause of the emancipation of women. It was due to his sincere efforts that obstacles to the marriage of widows were removed through a law in 1856. He played a leading role in promoting education of girls and started and helped the setting up a number of schools for girls. Vidyasagar did not concern himself much with religious questions. However, he was against all those who opposed reforms in the name of religion.
Spread of the Reform Movements in Western and Southern India
Mool Shanker an important representative of the religions reform movement in India from Gujarat popularly known as Dayanand Saraswati (l824-1883) founded the Arya Samaj in
The most influential movement of religious and social reform in northern India was started by Dayanand Saraswari. He held that the Vedas contained all the knowledge imparted to man by God and essentials of modern science could also be traced in them. He was opposed to idolatry, ritual and priesthood, particularly to the prevalent caste practices and popular Hinduism as preached by the Brahmins. He favoured the study of western science. With all this doctrine, he went about all over the country and in 1875 founded the Arya Samaj in Bombay.
Arya Samaj tried to inculcate the spirit of self-respect and self-reliance among the people of India. This promoted nationalism. At the same time one of its main objectives was to prevent the conversion of Hindus to other religions. It also prescribed a purificatory ceremony calld suddhi for those Hindus who had been converted to other religions like Islam and Christianity.
- The Ramakrishna Mission and Swami Vivekananda Gadadhar Chattopadhyaya (l836-86) was a poor Brahmin priest who later came to be known as Ramakrishna Paramahansa: His education did not proceed beyond the elementary stage and he had no formal education in philosophy and Shastras. He dedicated his life to God. He believed that there were many roads to God and the service of man was the service of God, because man was the embodiment of God. Hence sectarianism had no place in his teachings. He realised the divinity in humanity and looked upon the service of mankind as a means to salvation.
Narendra Nath Datta (l863-1902) later known as Swami Vivekananda was the most devoted pupil of Ramakrishna Paramahansa who carried the message of his Guru Ramakrishna all over the world, specially in America and Europe. Vivekananda was proud of India’s spiritual heritage, but he believed that no individual or nation can live by holding himself or itself apart from the community of others. He condemned the caste system, rigid rituals, century old superstitions and advocated liberty, free thinking and equality.
Vivekananda was indeed, a patriot from the core of his heart. He had tremendous faith in the evolution of Indian culture and an intense zeal to revive all that was good and great in her culture so as to serve her in all possible ways for her onward march. Swami Vivekananda laid stress on Ramakrishna’s teaching on the essential oneness of all religions. He promoted the Vedanta philosophy which he considered the most rational system.
The principal feature of Vivekananda’s social philosophy was his insistence on the upliftment of the masses. For him, service to the poor and downtrodden was the highest religion. To organise such service, he founded the Ramakrishna Mission in 1897. This Mission to date has played an important role in providing social service in times of national distress like famine, floods, and epidemic. Many schools, hospitals, orphanages are run by it.
- Theosophical Society and Anni e Besant
Theosophical society has played an important role in the history of the religion, society and culture of modern India. It was founded in the USA in 1875 by a Russian spiritualist Madame H.P. Blavatsky and an American Col. H.S. Olcott. Its objective was to promote studies in ancient religions, philosophies and science, develop the divine powers latent in man and form a universal brotherhood of man.
The Society was introduced to India in 1879 and its headquarters were set up at Adyar near Madras in 1886. Its influence spread under Annie Beasant in 1893 who played an important role in India’s struggle for freedom. She and her associates advocated the revival and strengthening of the ancient religions of Hinduism, Zoroastrianism and Buddhism. They recognized the doctrine of the transmigration of the soul. They also preached the universal brotherhood of man. They helped to impart to the educated Indians a sense of pride in their own country. Annie Beasant’s movement was a movement led and supported by westerners who glorified Indian religious and philosophical traditions. This helped Indians to recover their self- confidence.
The society fought against untouchability and advocated upliftment of women. Annie Besant dedicated her whole life to the cause of Indian society. She described her mission in these words: “The Indian work is first of all the revival, the strengthening and uplifting of the ancient
important role in the spread of education, specially among girls. They campaigned against the entrenched orthodoxy in the religious field and initiated the modernization of Parsi social customs regarding the education of girls marriage and the social position of women in general. In course of time, the Parsis became socially the most westernized section of Indian society.
- Religious Reform among Sikhs Religious reform among the Sikhs was started at the end of the 19th Century when the Khalsa College started at Amritsar. Through the efforts of the Singh Sabhas (1870) and with British support, the Khalsa College was founded at Amritsar in 1892. This college and schools set up as a result of similar efforts, promoted Gurumukhi, Sikh learning and Punjabi literature as a whole.
After 1920 the Sikh momentum gained momentum when the Akali Movement rose in Punjab. The chief object of the Akalis was to improve the management of the Gurudwaras or Sikh Shrines that were under the control of priests or Mahants who treated them as their private property. In 1925, a law was passed which gave the right of managing Gurudwaras to the Shiromani Gurudwara Prabandhak Committee.
V. IMPACT OF THESE REFORM MOVEMENTS
The British wanted to appease the orthodox upper section of society. As a result only two important laws were passed. Some legal measures were introduced to raise the status of women. For example Sati was declared illegal (1829). Infanticide was declared illegal. Widow remarriage was permitted by a law passed in 1856. Marriageable age of girls was raised to ten by a law passed in 1860.
A law passed in 1872, sanctioned inter-caste and inter-communal marriages. The other law passed in 1891, aimed at discouraging child marriage. For preventing child marriage, the Sharda Act was passed in 1929. According to it a girl below 14 and a boy below 18 could not be married. In the 20th century and especially after 1919 the Indian national movement became the main propagator of social reform. Increasingly, the reformers took recourse to propaganda in the
Indian language to reach the masses. They also used novels, dramas, short stories, poetry, the Press and in the thirties (1930’s), the cinema too spread their views.
Numerous individuals, reform societies, and religious organizations worked hard to spread education among women, to prevent marriage of young children, to bring women out of the purdah, to enforce monogamy, and to enable middle class women to take up professions or public employment. Due to all these efforts Indian women played an active and important role in the struggle for independence of the country. As a result many superstitions disappeared and many others were on their way out.
Social and religious reforms movements and the expression of National Democratic Awakening The various socio reform and religious reform movements which took place in India during british rule were the expression of the rising national consciousness and spread of the liberal ideas of the west among the Indian people. These movements increasingly tended to have the national scope and programme for reconstruction in the social and religious spheres.
In the social spheres there were movements of caste reform and caste abolition, equal rights for women, a campaign against child marriage, and a ban on widow remarriage, a crusade against social and legal inequalities.
In the religious spheres, there sprang up movement which combated religious superstitions and attacked idolatry, polytheism and hereditary priesthood.
These movements, in varying degrees, emphasized and fought for the principles of individual liberty and social equality and stood for nationalism. So, in a sense, these movements provide a backbone for the mass awakening as far as freedom struggle were concerned.
The reformers argued that such reforms are necessary to built up a sound national unity to achieve political freedom and social, economical and cultural advance of the Indian people. The national democratic awakening found expression in all fields of national life. In politics, it gave birth to the movement of administrative reform, self government, Home rule, Dominion Status and finally Independence. In a social and religious sphere, Indian Nationalism proclaimed the principles of individual liberty, equality and self determination. It attacked the undemocratic principle of birth and exclusive privileges based on birth, on which such institutions as castes
believed in the principle of human dignity and social equality of all men and women. All socio- religious reformers whether Hindus, Muslims, Sikhs or Parsis aimed at the spread of modern education. They believed that education was the most effective tool to awaken and modernize our society.
The reform movements of India were able to create socio-religious consciousness among the Indians during the 19th century. All these movements laid stress on rational understanding of social and religious ideas and encouraged a scientific and humanitarian outlook. The reformers felt that modern ideas and culture could be best imbibed by integrating them into Indian cultural streams. The introduction of modern education guided the Indians towards a scientific and rational approach to life. All the movements worked to improve women’s status and criticized the caste system especially the practice of untouchability. These movements looked for social unity and strived towards liberty, equality and fraternity. However, these reform movements had certain limitations. It affected a very small percentage of the population, mostly the educated class and could not reach the vast masses of the peasantry and urban poor who continued to live in the same conditions.
VII. REFERENCES
- How freedom movement is related to social and religious reform movement in pre independence India: An Analysis- “freedom movement and social reforms in India” available on http://www.ifta.in/how-freedom-movement-is-related-to-social-and- religious-reform-movement-in-pre-independence-india-an-analysis last visited on dated 29.07.2014 at about 3.54 P.M.
- RELIGIOUS REFROM MOVEMENTS IN MODERN INDIA, available on http:// www.nios.ac.in/media/documents/SecICHCour/English/CH.10.pdf last visited on dated 29.07.2014 at about 3.48 P.M.
- RELIGIOUS AND SOCIAL AWKENING IN COLONIAL INDIA, available on http:// www.nios.ac.in/media/documents/SecSocSciCour/English/Lesson-06.pdf last visited on dated 29.07.2014 at about 3.47 P.M.
- Indian Society- Textbook in Sociology for Class- XII, NCERT
- History of India by Debabrata Datta, Sribhumi Publishing Company, Calcutta, 5th Edition, Sept, 1991, Reprint- Jan, 2001.
- History of Ancient India by Ramashankar Tripathi, Motilal Banarasidass Publishers Pvt. Ltd., Delhi, 1st^ Edition, 1942, Reprint- 1999.
