Constructing ''Post-Colonial'' India: National Character and by Sanjay Srivastava

By Sanjay Srivastava

An interdisciplinary and fascinating ebook which seems to be on the nature of Indian society when you consider that Independence and unpacks what post-colonialism skill to Indian voters. utilizing the case research of the Doon university, a recognized boarding tuition for boys, and one of many major academic associations in India, the writer argues that to be post-colonial in India is to be sleek, rational, secular and concrete. In putting post-colonialism during this concrete social context, and analysing the way it is developed, the writer renders a posh and infrequently really summary topic available.

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Extra resources for Constructing ''Post-Colonial'' India: National Character and the Doon School

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Bankimchandra’s blueprint for a programme of national regeneration…was evidently concerned with the physical invincibility of the British power in India. In his didactic writings, he speaks of the need for a spiritual discipline, based on the cultivation of all the human faculties, including the physical. The purpose is service to one’s country and mankind in a spirit of total detachment. The patriotic monks in [his novel] Anandmath are fictional exemplars of this ideal life style…. In devising a symbol for [the] militant nationalism of his imagination, Bankim evoked the image of the Motherland, once glorious now reduced to shameful misery.

Here, the claims of social action (and analysis) focused on the historically consolidated positions of power are almost completely denied. The emergence of a disciplinary aesthetics in India should be understood in the context of a colonial milieu where both ‘discipline’ and ‘aesthetics’ were denied the indigenous classes that made claims to them. The two examples below provide some idea of what I refer to as disciplinary aesthetics. The first is a description of the European section of the encampment at the extravagant Imperial Assemblage of 1877, organised during the Viceroyalty of Lord Lytton to commemorate the declaration of Victoria as the Empress of India.

Pal (1858–1932) was active in the public life of Bengal in the late nineteenth and early twentieth centuries, and was a prominent participant in the national movement and a leading light of the Brahmo Samaj. In 1898, Pal sailed for England to join a two-year course at the Manchester College at Oxford University. Travelling through continental Europe, he disembarked at the French port of Marseilles and travelled overland through France to cross the English Channel at Calais for Dover. His brief journey through the French countryside provided a man of Pal’s alert intellect ample opportunity to reflect upon the difference between the land he had left behind and the new world into which he was venturing.

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