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British imperialism in India
British imperialism in India
British imperialism in India
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Thousands of years ago, Indian society developed into a complex system based on different classes. This system was known as the Caste System. It separated Indians into different castes based on what class were born into. As thousands of years went by, this system grew larger and became further complex (Wadley 189). This system caused frustration for the Indian citizens because they were receiving inequality. Not only did the inequality and separation of the Indian society frustrate the citizens of India, but the imperialism Britain had upon them as well. In the early 20th century, Indian nationalists wanted to take a stand against the British rule and make India independent. The British created unfair laws that created a nationalist movement He believed that there should not be a Caste System because of one’s birth. Gandhi specifically opposed the untouchable class because of the lack of respect and humanity these people received. Gandhi once described his thoughts about untouchables, “God never made man that he may consider another man as an untouchable” (Document 4). Gandhi believed that God never made one man better than the other, he made them equal. Therefore, God did not create the idea of the Caste System, man did. The great Indian figure wanted nothing more than the untouchables (“Children of God” according to Gandhi) to receive better treatment (Wadley 202). Mohandas Gandhi also expressed once again how he felt about the untouchables, “I would far rather that Hinduism died than untouchability lived” (Document 4). In other words, Gandhi would rather have his own people (Hindus) die than the untouchable class carry on. This shows the amount of hatred that Gandhi had for the untouchable separation from society. Mohandas Gandhi also fought for the equality of women. In a document called “Gandhi and the Status of Women”, Gandhi expresses how he sees women in the Indian society, “Intellectually, mentally, and spiritually, women is equivalent to a male and she can participate in every activity” (Document 11). He believed that women were just as capable for crucial jobs as men were. Later on, Gandhi’s beliefs came to a reality. “The 73rd Amendment to the Indian Constitution empowered rural women in 1993” (Document 12). Suddenly, women’s participation in village and district councils became crucial to the Indian government. This opened up new doors for the women and Gandhi was able to prove the men who thought otherwise of the capability that these women had. Mohandas Gandhi believed that all man was equal, and he was able to show that while still unifying India. Mohandas Gandhi was also
Daily life was influenced in both Ancient India as well as in Ancient China by religion and philosophies. Their caste system, their beliefs, and their well being affected the religion and philosophies.
Siddhartha Gautama, whose name perfectly sums up his life, which is the “one who has achieved his goal” was born to a wealthy, warrior-caste (Kshatriya) family. Siddhartha was born in modern day Nepal, around 563 B.C.E (although greatly debated). Siddhartha's birth and upbringing made him destined to emerge as great warrior, resembling that of his ancestors, however little did they know, that Siddhartha would grow up to become the founder of one of the world's most prominent religions. Siddhartha's upbringing did not resemble that of the classes that he would later on inspire with his message of inclusivity. He however, was born to a family with an abundance of wealth and a set of ideals which had its basis on a rigid caste system, which he would later on oppose. Siddhartha was born during a critical time of South Asian history, as it was evident that people were growing tired of the immensely restrictive ideals of the brahmanical rule.
In A Brave New World the embryos of the lower castes are being mass produced, genetically modified, and conditioned to fulfill a predestined role in society. The lower caste is intended to be the common consumer as well as the people who are predestined to fulfill the menial and labor intensive tasks. Deltas and Epsilons are the lower caste drones of society, the people that mindlessly do the work no one else want to perform because they are not capable of doing more “skilled” work. There is little to no social mobility or “social upset” which leads to a stable society. In comparison to today’s society, they are the uneducated, blue collar, products of a single family household growing up on welfare. In our society, the odds are stacked against the members of the lower class as it is very difficult to escape a rough upbringing, and furthermore the cycle continues. This contributes to a society where the rich get richer and the poor stay poor. While this may not necessarily contribute to the formation of a dystopian society, it creates problems for
If you had the choice to genetically engineer your children, would you do it? Well, in the fascinating movie Gattaca, many parents have to make that decision everyday. In Gattaca, Vincent Freeman is a child born the “normal” way, but most parents genetically modify their children in his society. This makes Vincent an invalid and puts a giant obstacle in his way of achieving his dream, to travel into space. The only way Vincent can accomplish his dream is to become someone he is not. This causes Vincent to meet Jerome Morrow, a genetically perfect human. There is one trait that sets Jerome back; he lacks the use of his legs. Vincent decides to transform into Jerome Morrow by altering his body and pretending to be someone else. In the end, Vincent reaches his dream with the help of Irene, Lamar, and Jerome. In Gattaca, directed by Andrew Niccol, both Jerome and Vincent are significantly affected by their caste system due to their setbacks.
Their equality beliefs differed also, as Gandhi didn’t believe in violence and inequality against women, and pushed for women’s rights. He also wanted to get rid of the “untouchables”, or the poorest
Gandhi is motivated by religious means; he believes that everyone is equal in God’s eyes. He gets involved in several movements for equality, and he stresses non-violence very strongly. The Indians are very mad because British rule continues to limit their rights. They are supposed to all get fingerprinted, and their marriage laws are invalid. Gandhi’s followers vow to fight their oppressors to the death, but he discourages them from violence.
Still, the Untouchables remain incredibly poor, and they face persecution to this day (Kersey 1). Although the caste system in India was ended by law, life remains difficult for the country’s untouchables. Even the everyday tasks of daily life are not easy for Dalits. Many women are forced to make long treks to get water because they are banned from using the water sources where they live (“India’s Dalits Still Fighting Untouchability” 2). In some places, Untouchables are barred from going into temples or homes of people of higher castes (“India’s Dalits Still Fighting Untouchability” 2).
There is a distinct difference between popular Indian nationalism, that is the nation believing in a state independent of Britain, and Indian nationalist movements, for example the Muslim League or the Hindu revivalist movement. These movements fought for independence but were far more religiously orientated and were fighting in their own interests. Although Indian nationalism initially found expression in the Mutiny of 1857, its deve...
Throughout history, there have been constant power struggles between men and women, placing the male population at a higher position than the female. Therefore, in this patriarchal system women have always been discriminated against simply due to the fact that they are women. Their rights to vote, to be educated and essentially being treated equally with men was taken away from them and they were viewed as weak members of society whose successes depend on men. However, this has not prevented them from fighting for what they believe in and the rights they are entitled to. On the contrary, it has motivated them to try even harder and gain these basic societal rights through determination and unity.
Caste system has been the scourge of Indian civilization and culture. The battle against this oppressive and inhuman is older than even some of the great religions of the world. The first warrior to wage against this system was probably Gautam Buddha who waged the war against this inhuman system in 6th century B.C. No doubt, Buddha was able to put some dents in the system, but after the Nirvana of Buddha, the system once again rose like a phoenix and gained strength to crush humanity. In fact, the system has proved to be the most agile and resilient against the liberal human traditions. According to Porter:
Indian caste system is evolved before British people identify. However, British people developed Official British characterisation of Indian caste system, which is a British guidebook to classify the Indian people into six different caste systems, namely Moosaheers, Sonareahs, Koneriahs, Gahsees, Boajors, and Dharees. British identify habits of each caste system, although these habits are similar to one another. They attempted to understand Indian people in middle ages but the British identification of the Indian caste system was totally a misinterpretation because of lack of mobility to see the real situation of Indian caste system. British influence the world easier than Indian do so that this misinterpretation is widespread and recognised by the world. British people believed the way they see the Indian caste system would be real. Hence, British misinterpretation had shaped the Indian caste system, and it has been recognised by the world through interaction with imperial
The novel also records the heinous system of caste discrimination practiced in Indian society. The caste system was a brutal oppressive mechanism that branded an unfortunate section of the society as untouchables and thrust them to the periphery. For several millennia caste constituted the core of social life in India. It dictated the occupation and the social interaction of a person. Nicholas Dirks in his introduction to Colonialism and culture remarks, „…. Culture in India seems to have been principally defined by caste. Caste has always been seen as central in Indian history and as one of the major caste is today- as it was throughout the colonial era – the major threat to Indian modernity.‟Describing the caste system in India Amdedkar
The history of tribal oppression in India is an old one. “The Sanyasi Revolt”, “The Wahabi Movement”, and “The Naxalbari Rebellion”, are evidence of the tribal outcry that appropriately foregrounds their requirement for fundamental rights as citizens of the country. Even after sixty six years of independence, India’s rural poor and tribals are lamenting under the curbing effects of destitution, unemployment, undernourishment, illiteracy and human trafficking. For these people, the notions of liberty, equality and democracy have no meaning at all. Though the country is free from the bondage of foreign rule, their repression and prejudices still continue leaving them dependent on their new masters.
The impact of world war one was very much a significant out turn to Indian nationalism to an undoubted extent. Nonetheless, there were many other factors that had led up to the rise in nationalism with the help of rising leaders such as Ghandi and Muhammad Ali Jinnah. Nationalism is a form of patriotism based upon the identification of individuals within a nation. This can likewise be said for the people of India as many people had an intense desire for independence from the British rule. They had come to realise that the ways the British had been treating people were cruel and monstrous. This had almost left India ungovernable and in a state of anarchy.
The Second World War was undoubtedly the most major factor which led to Indian Independence in 1947. Whilst India might have obtained independence within a decade after 1947 had it not been for the war; the war was the catalyst which led to the Labour government being elected in 1945, and the fulfilment of Labour’s 1941 promise that they would give India independence if they were able to form a government in the coming years. Separate from the war, many other factors showed that it no longer made sense for Britain to continue the ‘civilizing mission’ in India after 1947, such as the fact that India was no longer profitable for Britain, the increased presence of popular Indian nationalism with figures such as Ghandi and Nehru spearheading the movement, and the dilution of the British army and administration within India. These factors added to the national and international feeling that Britain could no longer continue to occupy India, especially given the hypocrisy that Britain still had an imperialistic empire after having fought Germany for five years, partly against the principle of imperialism. The imperialist view of Britain leaving India because of the idea that the ‘civilizing mission’ had been completed is largely invalid. The British left because it no longer made moral, but more importantly financial sense to stay; principally because of the short and long term effects of the Second World War.