Postcolonial Studies and Globalization

Greeting,

This blog post is a response to a task assigned by Professor Dilip Barad Sir. It presents my understanding and interpretations of five research articles on postcolonial studies and its future scope in the era of globalization.

Article on "Globalization and Future of Postcolonial Studies"

Traditionally, the term "postcolonialism" was associated with a strong aversion to English people, their language, their culture and almost everything about them was viewed with disdain. This narrow idea of postcolonialism was prevalent when India was under British rule. The same sentiment was common in many colonized countries throughout history.

“Since the events of 11 September 2001, the so-called global war on terror, and the US invasion of Afghanistan and Iraq, it is harder than ever to see our world as simply ‘postcolonial. As the New American Empire develops, openly and shrilly advocated by policy-makers, politicians, and academics within the US and elsewhere, it is more urgent than ever to think about the questions of dominations and resistance that have been raised by anti-colonial movements and postcolonial studies worldwide.” (Loomba)

 

Now, the times have changed, especially after the 9/11 terror attack. We are in an era of globalization, and there are new ways of exploiting and governing countries that were once colonized. Following the 9/11 attack on the Twin Towers of the World Trade Center, the United States emerged as a new global empire. The U.S. began to assert control over Middle Eastern countries like Afghanistan, and its foreign policies regarding terrorism shifted significantly thereafter.

Critics Michael Hardt and Antonio Negri, in their book 'Empire', argue that new methods of control and empire-building are easier compared to the old forms of imperialism.

In today's world, while traditional colonies no longer exist, first-world developed countries like the United States, England, and others have found new ways to extend their influence over third-world countries. In this globalized era, multinational corporations possess a significant threat, often exploiting workers in these developing nations. These corporations have established their presence across the globe, creating new forms of dominance. Therefore, the future of postcolonial studies must focus on understanding how the enduring effects of colonialism, the complexities of global politics, and the shifts brought by globalization intersect.

Joseph Stiglitz, a prominent economist, discusses the concept of "Market Fundamentalism." This ideology drives today's corporate culture. It is similar to religious fundamentalism, where individuals rigidly adhere to the basic tenets of their holy scriptures, believing that the written words are the ultimate truth with nothing beyond them. Both religious and market fundamentalism are harmful to society, but market fundamentalism is more destructive due to globalization. For example, multinational brands like Pepsi operate in almost every country, yet they control their business from their home country. In this way, market fundamentalism transcends national borders, cultures, and geography.

With the advent of technology and Globalization 4.0, it is predicted that the next industrial revolution will be driven by Artificial Intelligence (AI). In such times, we must shift our postcolonial perspective from traditional to modern, focusing on how human beings are treated in this era of technological advancement. We need vigilant eyes on companies that exploit workers by failing to provide minimum wages and fair working conditions. This modern form of exploitation requires a critical lens to ensure that technological progress does not perpetuate new forms of colonialism or injustice.

Article on Globalization and Fiction

This article showcases the close relationship between globalization and how they are portrayed or captured within the fictional movies and literature. And how we can see this global phenomena through postcolonial lenses. 

In the wake of globalization, it is important to see how writers have captured these themes in their work. One such Pakistani writer is Mohsin Hamid, whose novel 'The Reluctant Fundamentalist' captures the essence of globalization, the 9/11 attacks, and market fundamentalism. The novel centers around an ambitious man, Changez Khan, who comes to the U.S. in search of better career opportunities.

Initially, Changez faces discrimination due to his Islamic background, but after some time, he earns recognition in his company and quickly rises to a prominent position. However, things begin to change after the 9/11 terror attacks. His colleagues start viewing Changez as a potential threat and connects him with terrorism, and his girlfriend, Erica, creates a photographic project that portrays him in a way that unsettles him. Changez feels that this project robs him of his true identity. He begins to lose his sense of belonging in the company and eventually decides to leave. He returns to Pakistan and pursues a career as a professor. 

Article on Postcolonial Studies in The Anthropocene 

At this point, we might feel that there is no need for postcolonialism, as no country is colonized in the traditional sense anymore. Scholars like Gayatri Spivak have remarked that "postcolonialism is the day before yesterday," However, other critics, like Dipesh Chakrabarty, argue that we should shift our postcolonial focus toward more pressing concerns, such as climate change and environmental studies. Chakrabarty suggests that the global challenges we face today, particularly environmental crises, require a rethinking of the postcolonial framework to address the inequalities and vulnerabilities shown by these issues. 

"And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth" (Genesis 1.26)

In contemporary times, humans have embraced an anthropocentric worldview, in which they see themselves as the center of the Earth, with other living and non-living entities existing merely to serve human needs. This mindset has led to the unchecked exploitation of the Earth and its natural resources, often without consideration for the ecological harm being caused. Anthropocentrism has deep roots in human culture, where natural resources have historically been used for human benefit. However, with the advent of advanced technology and industrial machinery, the pace of resource exploitation has increased dramatically. If we do not take necessary steps to address the environmental damage we are causing, it could have devastating consequences for the entire human race in the future. 

As part of our study on the intersection of postcolonialism and environmental crises, we also screened the documentary 'Anthropocene: The Human Epoch'. The documentary vividly illustrates how multinational companies across the globe mass produce goods by exploiting natural resources. These corporations often establish their factories in developing and poorer countries, where they not only pollute the air, land, and water but also take advantage of cheap labor for menial tasks. This form of environmental and economic exploitation highlights the continued legacy of postcolonial dynamics, and our focus in addressing these issues. 

Here, you can watch this documentary free on You Tube 

 

Another phenomenon we observe is "spatial amnesia." This concept, rooted in the American myth of wilderness, refers to the encroachment upon land that is believed to be unoccupied. When people discover seemingly empty or abandoned land, they often assume it is theirs for the taking. However, this is not always the case. Indigenous populations, such as the Red Indians, may already inhabit these lands, considering them their own. The newcomers then colonize the indigenous people. This myth of wilderness has become a central theme in American literature and has contributed to the development of the American Dream.

The encroachment of multinational companies on the Andaman and Nicobar Islands is a contemporary example of this phenomenon. Pankaj Sekhsaria's 2014 novel, "The Last Wave," focuses on the Jarawa community, an indigenous tribe residing in these islands. The book depicts how these companies and peoples exploit the Jarawa community for their own gain and betterment.

Moreover, we observe internal colonialism within decolonized nations. This concept highlights the enduring effects of colonialism in regions that have formally achieved independence, significantly impacting both the environment and local people. In India, not only foreign companies but also domestic corporations contribute to ecological degradation. The recent Hasdeo forest crisis in Chhattisgarh is a prime example, raising serious environmental concerns. Thousands of trees are cut daily in the Hasdeo forest in the name of development, and coal mining factory. This land has been granted to the Rajasthan Rajya Vidyut Utpadan Nigam, operated by the Adani Group. Such deforestation poses a significant threat to biodiversity.

Ekta, an environmental activist says, 

“The forest is home to many species of animals, including elephants, bears, reptiles and others. Economically and spiritually important trees like sal and mahua, which are sold for sustenance and worshipped as deities by indigenous communities, are chopped. They have been conserved and protected for over 100 years,”

This is an example of how internal colonization works, but many Indian companies operating within the country also pose a threat to our ecology and biodiversity. We shouldn't forget the recent Ladakh crisis, where activists like Sonam Wangchuk went on a long hunger strike, yet the government took no action.

The current crisis in Joshimath is a result of prioritizing economic development over protecting the environment. This issue has been brewing ever since we adopted a model of development that encouraged the unchecked exploitation of natural resources. It’s well known that the Himalayan mountain range and its ecosystem are fragile. The Himalayas play a crucial role in shaping South Asia's environment, society, and economy. Yet, our greed has kept us from respecting these facts.

Contemporary arts and culture should be vigilant of ecological concerns, addressing these issues and raising awareness. This has led to the emergence of a distinct literary genre,  climate fiction, exemplified by the celebrated Indian writer Amitav Ghosh. Climate fiction incorporates ecological themes into fiction. In his work "The Great Derangement," Ghosh explores how religious gatherings can be used to influence people about the deteriorating state of the environment. Given the deep faith and belief that many people hold in religion, such environmental activism could be effectively carried out within these social gatherings.

Heroes or Hegemons? The Celluloid Empire of Rambo and Bond in America's Geopolitical Narrative

In his seminal work "Orientalism" (1978), Edward Said discusses how Europeans (Occidentals) have preconceived notions about non-European peoples (Orients), particularly those from Asia and the Middle East. They view Eastern people as savage, brutal, and uncivilized, while seeing themselves as noble and superior, with a duty to "civilize" the Orientals. This form of discrimination is also evident in European and Hollywood films.

During the Cold War, Hollywood movies were used as soft power tools, promoting certain ideologies, cultural values, and economic influence. Films like the 'Rambo' and 'James Bond' series are prime examples. In these movies, non-European characters are often portrayed as villains. In the era of globalization, such films shaped America's image as a benevolent superpower, using entertainment to align global audiences with U.S. interests and values, while influencing perceptions of its power and role in the world.

In such films, the hero often travels to exotic countries and fights local people, and restores the image of their European country by gaining victory in the war. European heroes frequently use modern machines, guns, cars, and advanced technology, while local characters rely on traditional tools like horses and swords, lacking access to high-tech, expensive weaponry, and ammunitions.

"The Avengers" film series can be pinned as contemporary example of such hegemonic and influential  narrative by America. This film series also establishes America as a house of super power and high end technology. If there is anything wrong happens with the world then America is ready to save the whole world. 

This franchise reflects America's geopolitical narrative by portraying the U.S. as a global protector, with heroes symbolizing American leadership. The films emphasize technological superiority, global interventionism, and moral dichotomy, aligning with U.S. foreign policy themes of policing the world. While the team is multinational, the leadership remains centered on American characters, reinforcing U.S. dominance. Through its global appeal, "The Avengers" serves as a tool of soft power, promoting American values and influence worldwide.

 

Reimagining Resistance: The Appropriation of Tribal Heroes in Rajamouli's RRR

The article discusses the portrayal of historical figures Alluri Sitarama Raju and Komaram Bheem in S. S. Rajamouli's film "RRR". While these characters are known for their resistance against local oppression within their tribal communities, the film frames them within a nationalistic narrative focused on British colonialism. This perspective overlooks their actual struggles for land, water, and forests.

Movies should honor the rich history of tribal people's struggles instead of glorifying narratives for entertainment. If such histories aren’t recorded in films or literature, there's a risk that future generations will forget their efforts. Literature must address these everyday issues critically, encouraging writers to raise important questions about these overlooked topics.

The Narmada Bachao Andolan was a social protest led by Medha Patkar and various tribal communities in response to the passing of a bill to build a dam on the Narmada River. While building the dam might seem beneficial for providing drinking water and irrigation, this primarily benefits the state of Gujarat and overlooks the impact on local tribal people. Their homes and livelihoods are directly affected by the river's waters. Those who would be impacted by the dam's construction were not informed about the project; they were simply offered rehabilitation.

"Displacement… is a very inadequate word that conveys nothing of its true meaning. Displacement is not about moving…(It) is about losing a river. Losing access to clean, safe, drinking water…losing land that is watered richly…losing the grass that your herds grazed on. Losing your cattle. Losing the milk that came from your cattle…losing honey and herbs…losing the right to protest when somebody in a uniform shows up to set fire to your home. What else was left to lose?" 

Many people were forced to leave their homes because of a dam project. This wasn't just moving it changed their lives in many ways. A famous Gujrati writer named Dhruva Bhatt wrote a book about the Narmada River and the people who lived there. However, his book didn't talk much about the struggles of the people who fought to save the river.

Nowadays, writers are more aware of environmental problems and the difficulties faced by marginalized groups. They are writing about these issues and trying to understand them from a different perspective. 

Words: 2372

Images: 15

Videos: 2 

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References

Bahukhandi, Prem. “Joshimath crisis is a warning from the Himalayas.” Down To Earth, 19 January 2023, https://www.downtoearth.org.in/urbanisation/joshimath-crisis-is-a-warning-from-the-himalayas-87229. Accessed 17 September 2024.

Barad, Dilip. “GLOBALIZATION AND THE FUTURE OF POSTCOLONIAL STUDIES.” researchgate.net, ResearchGate, October 2022, https://www.researchgate.net/publication/376374570_GLOBALIZATION_AND_THE_FUTURE_OF_POSTCOLONIAL_STUDIES. Accessed September 2024.

Barad, Dilip. “POSTCOLONIAL STUDIES IN THE ANTHROPOCENE: BRIDGING PERSPECTIVES FOR A SUSTAINABLE FUTURE” researchgate.net, https://www.researchgate.net/publication/376374708_POSTCOLONIAL_STUDIES_IN_THE_ANTHROPOCENE_BRIDGING_PERSPECTIVES_FOR_A_SUSTAINABLE_FUTURE. Accessed September 2024.

Barad, Dilip. “Heroes or Hegemons? The Celluloid Empire of Rambo and Bond in America's Geopolitical Narrative:,  researchgate.net, https://www.researchgate.net/publication/383415195_Heroes_or_Hegemons_The_Celluloid_Empire_of_Rambo_and_Bond_in_America's_Geopolitical_Narrative. Accessed September 2024.

Barad, Dilip. “Reimagining Resistance: The Appropriation of Tribal Heroes in Rajamouli's RRR”, researchgate.net, https://www.researchgate.net/publication/383603395_Reimagining_Resistance_The_Appropriation_of_Tribal_Heroes_in_Rajamouli's_RRR.  Accessed September 2024.

Barad, Dilip. “GLOBALIZATION AND FICTION: EXPLORING POSTCOLONIAL CRITIQUE AND LITERARY REPRESENTATIONS”, researchgate.net, https://www.researchgate.net/publication/376371617_GLOBALIZATION_AND_FICTION_EXPLORING_POSTCOLONIAL_CRITIQUE_AND_LITERARY_REPRESENTATIONS. Accessed September 2024.

Nitnaware, Himanshu. “Activists allege thousands of trees felled in Hasdeo for coal mining.” Down To Earth, 4 January 2024, https://www.downtoearth.org.in/forests/activists-allege-thousands-of-trees-felled-in-hasdeo-for-coal-mining-93718. Accessed 21 September 2024.

The Home and The World | ThAct

Hello readers, this blog is a part of a thinking activity assigned by Megha Ma’aam, in this blog you will find critical analysis of Rabindranath Tagore’s novella “Ghare Baire”, also known as “The Home and The World”.

Rabindranath Tagore (1861-1941)

Rabindranath Tagore is an Indian poet, polymath, novelist and philosopher from West Bengal. He is one of the legendary figures in Indian Writing in English in the pre-independence era of India. Tagore was educated at home but for higher education went to England. In his later years, alongside his various literary works, he took care of his family estates, which allowed him to connect with everyday people and deepened his interest in social reforms. He also founded an experimental school at Shantiniketan, where he applied his Upanishadic educational ideals.

Tagore also participated in the Indian nationalistic movement, but his views of nationalism are different from many of his contemporaries as portrayed in his novel “The Home and The World”. Tagore achieved early success as a writer in Bengal. When he translated some of his poems, he quickly gained recognition in the West. His fame grew immensely, leading him to travel across continents for lectures and building friendships. Globally, he was seen as the voice of India's spiritual heritage, and in India, particularly in Bengal, he became a significant, respected figure.

His poetry collection ‘Gitanjali’ is world famous, and for this anthology of poems he got the Nobel Prize in literature in 1913. He is the first non-Europian to win a Nobel prize in literature. Tagore was knighted by the ruling British Government in 1915, but within a few years he resigned the honour as a protest against British policies in India.

Rabindranath Tagore's literary works include

Poetry: Manasi (1890) [The Ideal One], Sonar Tari (1894) [The Golden Boat], Gitanjali (1910) [Song Offerings], Gitimalya (1914) [Wreath of Songs], and Balaka (1916) [The Flight of Cranes].

His English translations include The Gardener (1913), Fruit-Gathering (1916), and The Fugitive (1921), though these do not directly correspond to individual Bengali volumes. Gitanjali: Song Offerings (1912), despite its name, contains poems from multiple works.

Plays: Major works include Raja (1910) [The King of the Dark Chamber], Dakghar (1912) [The Post Office], Achalayatan (1912) [The Immovable], Muktadhara (1922) [The Waterfall], and Raktakaravi (1926) [Red Oleanders].

Novels: His notable novels are Gora (1910), Ghare-Baire (1916) [The Home and the World], and Yogayog (1929).

The Home and The World: Overview

Major Characters: Nikhilesh, Bimla, and Sandip

Minor Characters: Choto Rani, Bado Rani, Chandranathbabu, Miss Gilby, Amulya, and Panchu.

The novel “The Home and The World” is set against the backdrop of Bengal’s Swadeshi Movement and its arbitrary partition by Lord Curzon, and it is received with bitter communalism and plotting between Hindu and Muslim community. The novel focuses on the married life of two characters Nikhilesh and Bimla, and how their life changes after nationalistic Sandip’s arrive at their home. The story is about the difference of opinion about the swadeshi movement of Nikhil and Sandip.

Nikhil’s understanding of swadeshi movement is very nuanced and deep, he was caring towards poor Muslim peasants who are working in his farm. Whereas, Sandip’s views are superficial, and he does not think twice about the repercussions of his actions. They are like binary one is patriotic other is nationalistic, one is Ram, other is Ravan.

The novel is loose allegory of Bengal’s swadeshi movement, and through each character Tagore talks about different views of the movement. Through Nikhil, Tagore presented his own view regarding the swadeshi movement.

Major Concern of The Novel

Swadeshi is described as,

"a flood, breaking down barriers and sweeping away all caution and fear."

Although ‘The Home and the World” by Tagore has some literary flaws, it remains an important novel for understanding his views on the dangers of political extremism. The story centers on the swadeshi movement in Bengal, which called for the use of only Indian-made goods and a rejection of foreign products. Tagore portrays the swadeshi movement as a symbol of his belief that organized political movements are often beyond individual control.

Rabindranath Tagore' and Nationalism as Presented by Nikhil

Rabindranath Tagore’s Nationalism in India and The Sunset of the Century offer timeless insights into nationalism, freedom, and history. Their warnings about the dangers of nationalism and the broader vision of true freedom are even more relevant today than when they were written over a century ago.

Even though from childhood I had been taught that the idolatry of Nation is almost better than reverence for God and humanity, I believe I have outgrown that teaching, and it is my conviction that my countrymen will gain truly their India by fighting against that education which teaches them that a country is greater than the ideals of humanity.

According to Desai, Tagore believed that the boycott of cheap British goods in favor of more expensive Indian goods was hurting the poor, particularly Muslim peasants and traders, who were disadvantaged by wealthy Hindu landowners and politicians. However, in his narrative, Tagore seems to overlook the strong patriotic sentiments of many Indians who supported the Swadeshi movement as a form of resistance against colonial rule. This omission led to a negative response from many readers.

Critical Analysis of The Novel

"The Home and The World" is also considered as a political novel because of it's portrayal of communalism and swadeshi movement. The novel's title is both symbolic and metaphoric. Nikhil is a landlord with progressive views about women and their education, and therefore he wanted to introduce Bimla to the outside world. The female character Bimla is made to step across the boundary from the the private, caring, safely, lovely and domestic space traditionally reserved for women in Indian families into the public world of politics, fear, problematic and uncertainty.

Nikhil is portrayed as a kind and open-minded landowner, often seen as a reflection of Tagore himself. In contrast, Sandip symbolizes the passionate yet ruthless and self-centered nationalistic revolutionary. These three characters Nikhil, Sandip, and Bimala act like figures in a morality play, each representing different values. Through them, Tagore expresses his controversial opinions on nationalism and the Swadeshi movement.

In the novel, Bimla crosses the threshold of home and went into the politically governed outside world, which is represented by Sandip. Initially, Bimla is confused with this kind of approach of Nikhil, but soon after meeting Sandip and hearing his speech on swadeshi movement, she is bewitched by his eloquence and charm. She is instantly attracted towards him, and his views of nationalism.

Bimla's character is undoubtably at the center of all happenings in the novel, symbolizing Bengal at a crossroads. Through her personal struggle, Tagore allegorizes the nation's conflict and its broader challenges. Nikhil with his broad minded views about both nationalism and women's education wanted to teach the ways of outside world to Bimla. She is getting English education under European teacher Miss Gilby. She learns to read and write in English. Slowly and steadily the effects of partition is started to unfold, and we see the unrest of Bengali people manifesting in violence, and in such violence one student attacks Miss Gilby.

She is fascinated to Sandip's charismatic personality, and soon started to meeting him, and also adopt Sandip's political and pseudo-nationalistic views without thinking of her own. She blindly follows Sandip and his way of dealing with nationalism, that includes boycott of foreign goods, even burning them occasionally. Their main aim is to promote Indian or swadeshi made things like Khadi. At first glance this seems very genuine protest, but Sandip is not thinking about those poor farm labors who can not afford costly Indian goods like sugar and cloths. For them, cheap and easily available foreign goods are like boon, and removing them from the market would only make their condition worse. Only Nikhil possess such foresightedness, and thinks about the poor families. We see that Sandip is also somewhere aware about the fact that his views are not in favor of poor people yet he does not concern himself with this matter. This makes his character problematic and also the counter figure of Nikhil.

"mind. I would make my country

a Person, and call her Mother, Goddess, Durga—for whom I would redden the earth with

sacrificial offerings."

Moreover, this novel also put forth the issue of gender. In the novel, Bimla is represented as goddess, and seen as Bharatmata by Sandip. He seen county as women to be loved.

"True patriotism will never be roused in our countrymen unless they can

visualize the motherland. We must make a goddess of her."

Such are the views of Sandip. He knows how to handle people and deceive them into a false nationalism, and he uses mass to fulfill his purpose and desire. He knows how to manipulate people in the name of patriotism and motherland.

At the end of the novel, we see that Bimla is getting closer and closer to Sandip, and she started meeting him in absence of Nikhil. She is driven by nationalistic views of swadeshi movement and her love towards Sandip. She is confused whether she loves Sandip or his ideology. She is unable to decide between Nikhil and Sandip. Her situation is much like Hamlet's 'To be or not to be'.

It is only at the fag end of the novel that she realizes that Nikhil's views are appropriate and for greater good of poor and lower class people. Tagore concludes the novella by condemning the movement through the characters' fates, which reinforce the allegory of the narrative. Nikhil suffers a fatal wound, Sandip cowardly flees to the North after causing conflict, and Bimala faces a future of loneliness, desolation, and guilt. In the end, both Bimala and Bengal are left without a sense of belonging or purpose without a home or a world.

Symbols in The Novel

Uses of different symbols allows Tagore to allegorically represent the conflicts between tradition and modernity, nationalism and humanism, that were affecting Bengal and India during the period of partition and swadeshi movement. The characters and their actions become emblematic of larger social and political forces.

• Bimala - She symbolizes Bengal itself, torn between tradition and modernity. Her character represents the nation at a crossroads.
• Nikhil - He symbolizes traditional Indian values and ethics, as well as Tagore's own views. He represents a more moderate, humanistic approach to nationalism.
• Sandip - He symbolizes the aggressive, violent form of nationalism that Tagore criticized. He represents the dangers of extreme patriotism.
• The home - Symbolizes tradition, the private sphere, and the old way of life in India.
• The world - Symbolizes modernity, the public sphere, and new Western influences entering India.
• The act of stealing - Symbolizes the corruption of values in the name of nationalism.
• Durga/Kali - The goddesses that Bimala is compared to, symbolizing how nationalism deifies the nation/woman.
• Bimala crossing the threshold - Symbolizes Bengal's transition from the private, traditional sphere to the public, political sphere.

Key Themes 

• Nationalism vs. Humanism: The novel explores the conflict between aggressive nationalism (represented by Sandip) and a more humanistic, ethical approach to patriotism (represented by Nikhil).
• Tradition vs. Modernity: This is symbolized through the contrast between "the home" (tradition) and "the world" (modernity), as well as Bimala's transition between these spheres.
• The Role of Women in Society: The novel examines the changing status of women in Indian society, particularly through Bimala's character and her emergence from purdah.
• The Dangers of Extreme Patriotism: Tagore criticizes the violent and destructive aspects of the Swadeshi movement, warning against the perils of unchecked nationalism.
• East vs. West: Tagore examines the impact of Western ideas on Indian society and the need to balance Eastern and Western values.

We also had movie screening of this movie, which further helped us to understand the character portrayal of Sandip, and overall understanding of the novel. 

Here is You Tube link of the movie if you want to watch, 

   

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Words: 2005

Images: 10

Video: 1

References

“Rabindranath Tagore – Biographical.” NobelPrize.org, https://www.nobelprize.org/prizes/literature/1913/tagore/biographical/. Accessed 16 September 2024.

Tagore, Rabindranath. The Home and the World. Books on Demand, 2018.

Tagore, Rabindranath. “INDIAN HISTORY COLLECTIVE.” INDIAN HISTORY COLLECTIVE, https://indianhistorycollective.com/on-nationalism-by-tagore/. Accessed 16 September 2024.

Festino, Cielo G. "Revisiting Rabindranath Tagore’s “The Home and the Worl”*. Universidade Paulista/UFMG, 2016.  

S. Radhakrishnan's Philosophy and Views

Hello, this blog post presents my understanding of Sarvepalli Radhakrishnan's views on Hindu philosophy, his ideas regarding an idealistic life, and his overall contribution to Indian philosophy. In this task, I will be answering a few questions assigned by Prakruti Ma'am.

Sarvepalli Radhakrishnan: The Messenger of Indian Philosophy (1888-1975)

Radhakrishnan was an academician, philosopher and former Indian precedent. He is one of the most famous and recognized Indian philosopher and thinker, whose works draws heavily from Indian old scriptures like Vedanta and Upnishadas. His works primarily defends the beliefs of Hindu religion, and it practices and traditions. Radhakrishnan also represented Indian at the global level in the universities like Manchester college, Oxford. During the time when Britishers saw Indian as an orient and uncivilized,  neglected our culture and practices, at that time Radhakrishnan's works were seen with respect and restored the dignity of Hindu culture and tradition. He is often considered as the bridge builder between Eastern and Western society and thoughts.

Radhakrishnan's Perspective of Hinduism 

The first question is that why it is needed to defend the Hinduism?... during which Radhakrishnan writes this works. It is because Hinduism and it ethics somewhere felt backwards to the British people. India was colony of British, and therefore Indian people, their value, tradition, culture, and even religion was considered as inferior in compare to Christian religion. Initially there was a rift between both the religions, and therefore Radhakrishnan needed to defend the Hinduism against the Western views of Englishmen. 

“The challenge of Christian critics impelled me to make a study of Hinduism and find out what is living and what is dead in it… I prepared a thesis on the Ethics of the Vedanta, which was intended to be a reply to the charge that the Vedanta system had no room for ethics”

This thing is talked about in his seminal work "The Hindu View of Life" which is divided into four sections, and each talks about various aspects of Hinduism. In that he explains what is Hinduism and it's doctrine, and adds that there is not a single specific definition of Hinduism as it was geographically named from 'Sindhu Sanskriti'. So the term Hindu is came from Sindhu, a similar kind of word which was a local name for Indus river. 

Moreover, he defines Hinduism as a way of living life, and puts Hinduism in modern context to increase it's relevance in the contemporary time. He also asserts that Hinduism is done not believe in a single God. There are many Gods in Hindu religion and tradition, which started from the ancients time when various natural elements were worshiped by Aryans. In this sense Hinduism is polytheistic religion in comparison to other Abrahminic religions like Islam and Christianity, who are monotheistic religions.   

'Hinduism is a philosophically coherent and ethically viable philosophy and religion' 

Radhakrishnan also put emphasis on the tolerance of the Hindu people. He talks about trust based on doubt in which he says that people believes something but also questions it. This argument places Hindu religion in intellectual framework. Radhakrishnan and his works strived for improving the image of Hinduism. His views are now seen as much idealistic and somewhat problematic. 

Write a note on the contribution of S. Radhakrishnan in Indian Writing in English.

Radhakrishnan is one of celebrated thinker and philosopher of India. His contribution to Indian Writing in English is immense, especially his views related to philosophy and idealist life. His philosophy as mentioned earlier took many things from ancient Indian texts and scriptures. He used those texts, and interpreted them in the modern context which is relevant to the problems faced by many peoples in today's time. 

He advocated for philosophy of absolute idealism, and Advaita Vedanta. He believed that human being is more than matter, he is not only an observer but an essential part of the universe. he believed that human beings are spiritual beings rather than religions beings. He also believed that human being has that capacity to live ahead of himself, which can only be attained through spiritual awakening of inner self. He also gives examples of Budhha, Jesus, and Mohomet who achieved such kind of spiritual ability.  His philosophy and his idealism is seems very much utopian to us now, and somewhat problematic because there are not much people who follows such kind of absolute idealism in their way of living life.  

He also contributed in the betterment of education as well, and on his birthday we celebrates National Teacher's Day on 5th September. He also was the chairperson of Radhakrishnan commission which came immediately after the India's independence. For Radhakrishnan, the best way to build a united and strong India was through university education that helped individuals grow fully. In the 1930s and 1940s, he shared his idea of an independent India. He believed that India should be led by people who were educated and committed to awakening the country’s sense of identity and purpose.

According to Radhakrishnan, What is the Function of Philosophy?

To simply put, Radhakrishnan's philosophy is and idealist, spiritual and transcendental. In his work "An Idealist View of Life" he talks about his philosophy. He believed that universe is spiritually driving at something that has a meaning and value. The idea of assumption is at the center of any philosophy, and all philosophy is idealistic as said by German philosopher Hegel. This is also true for Radhakrishnan's views. His views are also idealistic (sometime unbelievable and problematic because of his various assumptions) where he says that humans can live beyond themselves. They have to awaken the inner divine from within. 

He also talked about the reality. He believed that everything is a necessary part of one single reality. According to him God is not the supreme reality, but the divinity within ourselves is the supreme or transcendental reality. 

During this journey of knowing oneself needs knowledge, and it's source is sense experience, intellectual cognition, and intuitive apprehension. Among them sense experience can be acquire from external forces. Through analysis and synthesis one can achieve intellectual cognition. The thing is neither of these able to help you in achieve the ultimate reality. 

Personally, this philosophy is seems artificial because there is no one who has achieved such kind of supreme reality(not even Radhakrishnan who believes in such kind of abstract philosophy), at least in contemporary times. 

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References:

Nivasulu Reddy, P., and Sarvepalli Radhakrishnan. “A Critical Analysis of ‘The Hindu View of Life’ by Dr. Sarvepalli Radhakrishnan.” Online International Interdisciplinary Research Journal, vol. IV, no. II, journal-article, Mar. 2014, p. 337. www.oiirj.org/oiirj/mar-apr2014/45.pdf?authuser=0.

“Radhakrishnan, Sarvepalli.” Internet Encyclopedia of Philosophy, https://iep.utm.edu/radhakri/#SH1c. Accessed 14 September 2024.