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Religion in colonial America
Religion in colonial America
Religion in colonial America
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A joyful scene is in view, there is a family celebrating an event and making quite a ruckus with an abundance of food and music. The bride is beautiful in her dress, and her family picks her up and carries her to her husband. They are not headed for the alter however, but for a fiery funeral pyre. There her family will toss her into the fire, and this widow will join her dead husband in the afterlife, prove her commitment to him and to her faith. In the corner stand two well-dressed British men, with their faces turned away from the scene they find dreadful. There is a clear contrast between the British and the Indians here regarding this practice called sat. This scene paints the picture created by the missionary James Pegg and it seems to say a lot about the relationship between Britain and India during the nineteenth century. This state of the British being present but taking no action seems to summarize the relations between India and Britain when it came to sati for a time. However, there came a point when British officers started making illegal certain kinds of sati, and eventually banned it all together. This makes one wonder what sparked the change from passivity to such strong action. This article will examine the change and try to prove the point that a fear of sati on the part of the British made them want to get rid of this unfamiliar practice. The article will try to verify the stance that the British who outlawed sati felt threatened by it because of its strangeness, the lack of control they had over it, and the bad reputation it gave to Britain since they claimed to be a civilizing and good nature upon India; by outlawing it they regained control and were able to maintain a good character for their nation. Befor... ... middle of paper ... ...ni, Lata. Contentious Traditions: The Debate on Sati in Colonial India. Vol. 7. N.p.: University of Minnesota Press, 1987. 119-56. JSTOR. Web. 6 Mar. 2014. Marshall, Peter. "British India and the 'Great Rebellion'." History. BBC, 17 Feb. 2011. Web. 24 Mar. 2014. Pegg, James. Burning of A Hindoo Widow. 1832.India’s Cries to British Humanity, Relative to Infanticide, British Connection with Idolatry, Ghau Murders, Suttee, Slavery, and Colonization in India. Web. 17 Apr. 2014. Sabin, Margery. "The Suttee Romance." Raritan 11.2 (1991): 1. Academic Search Premier. Web. 8 Apr. 2014. Shah, Duru. "Overcoming Cultural And Religious Discrimination -- The Ascent Of The Woman." Climacteric 14.3 (2011): 333-338. Academic Search Premier. Web. 3 Mar. 2014 Walsh, W. P. "William Carey: India, 1793-1834." Wholesome Words. Worldwide Missions, Web. 7 Apr. 2014
Wilkie Collins’s The Moonstone has been read as an archetypal piece of imperial propaganda, and yet it seems to lend itself to an alternate reading in which it represents a distinct challenge to the colonial mindset. The majority of the tale is set in England but the Indian location of the prologue and epilogue explicitly root The Moonstone within the context of the colonial experience in India. Far from being incidental embellishments, these two sections provide the opening and the closure of the story. Significantly, the thefts of the eponymous jewel is carried out by a series of upper-class Englishmen, starting with John Herncastle. It is hugely relevant that he steals the moonstone during the siege of Seringapatam in 1799, an event which consolidated the dominance of the East India Company in colonial India. The Moonstone first appeared in serial form on January 4th 1868 by which time myths and facts about the British termed ‘mutiny’ of 1857 were firmly entrenched in the national consciousness. Amidst the widespread repercussions of the events of the mutiny was a loss of former power on the part of the same company. Through his evocation of these memories Wilkie Collins seems to link looting and violence with colonial maladministration.
The Effects of British Imperialism in India One could approach this topic from two points of view: the British and the Indian. One could choose either party and find very different opinions. When British colonizers first arrived in India, they slowly gained more and more control in India through many ways, the most prominent being trade and commerce. At first, they managed India’s government by pulling the string behind the curtain. However, soon they had acquired complete rule over India, converting it into a true British colony.
Under British rule in India, the British were harshly oppressive and only interested in exploiting products from India for their own use, causing many Indians to become extremely poor. They became so oppressed they were on the verge of violent civil disobedience, when Gandhi appeared to negotiate with the British threw non-violent tactics such as sit-ins and hunger strikes. The people were supportive on Gandhi and were set to become violent if anything happened to him. Things were resolved without violence.
India has been under control from Britain for over 200 years. The Indian people have got tired of being controlled by Britain and have decided to retaliate. Europeans have taken over so many small around this time. The process of taking over a weaker country is known as Imperialism. Imperialism is when stronger nations extend their economic, political, or military control over weaker nation. There were many reasons why Imperialism occurred. Britain wanted to spread Christianity and get natural resources. The main reason why India was taken over by Britain was because of the natural resource cotton. For example, President McKinley once said in his quote that it was okay to take over weaker nations. He was basically saying that weaker nations need to be governed and that the stronger nations will help them. Great Britain has tried to help India in their perspective but to India Britain has ruined their culture, cotton, and independence.
1 Moore, Robin J., "Imperial India, 1858-1914", in Porter, Andrew, Oxford History of the British Empire: The Nineteenth Century, Oxford and New York: Oxford University Press, 2001a, p.422-446,
Daniel, Aharon. "Sati-Burning of the Widow." India History. Tripod, 2000. Web. 21 Mar. 2014. .
James, Lawrence. "The Mutiny: 1857-59." Raj: the Making and Unmaking of British India. New York: St. Martin's Griffin, 1997. 233-98. Print.
Nicholas B. Dirks. (2011). Castes of Mind: Colonialism and the Making of Modern India. Princeton University Press
The conflict and controversy surrounding events in India during the British occupation helped give rise to many conflicting ideas about British rule. Although they varied in degree, the ultimate ideas would question the authority of British dominance, overall.
Another short term impact of The Indian Mutiny was social change and modernisation, in an attempt to win over the Indian people Westminster promised the modernisation of India, which encompassed: education, roads, medicines and new communication. In Dadabhai Naoroji’s essay ‘The Benefits Of British Rule,’ he refers to the social change which the government was providing. In the source Naoroji acknowledges that although education was imperfect it was still ‘an inestimable blessing as far as it has gone’. This demonstrates the significance of the short term impact of social change, as it appears from the source to be making a huge positive contribution towards making the lives of Indians better. However, this change is somewhat limited as education
The decision to grant independence to India was not the logical culmination of errors in policy, neither was it as a consequence of a mass revolution forcing the British out of India, but rather, the decision was undertaken voluntarily. Patrick French argues that: “The British left India because they lost control over crucial areas of the administration, and lacked the will and the financial or military ability to recover that control”.
Hindu religion is filled with vivid, colorful imagery of powerful women represented as goddesses, such as Parvati, Lakshmi and Kali, all of which played vital roles in Hindu religious stories and epics. Throughout history, one of the most brave and honorable acts a woman could participate in was Sati, the act of self-immolation by a widow throwing herself onto her husband’s funeral pyre. However, with the continual colonization of the Indian subcontinent by foreign powers, the newly implemented governmental systems began to place restrictions on the practice of sati. This presents a complex dichotomy, raising the question is it more important in Hindu society to promote autonomy of women through practice of sati or is it more important to reform
As one of the most treasured modes of creative expression, literature possesses a remarkable power to illustrate the human condition in all of its nuanced and resplendent forms. With such power, however, comes an enormous responsibility, a duty to arouse the consciousness of the reader in a way that precipitates true emotion and contemplation. In effectuating this end, literature must transcend the literality of mere words and sentences, and instead provide the reader with a vigorous and truthful tableau of what it means to be a human being. These high standards, which all literature must fulfill, are perhaps best exemplified by E.M. Forster’s novel A Passage to India, which recounts the story of several characters trying to make sense of a
The British invasion formed into a historical development of British colonialism in India. Despite India under the British rule, Mahatma Gandhi played an important role in gaining Independence. He not only changed India but also strongly fought for India's independence, using various strategies. The British Empire ruled as long as they could to reform India both politically and socially.
In ancient India, the apotheosis of traditional Hindu womanhood was the concept of pativrata, which called for total subordination of a woman in the service of the supreme deity in the form of her husband. There was no corresponding concept of conjugal loyalty spelt out for husbands as a man had the supreme power in society. Subjected to unprecedented subordination, women were not only deprived of the right to formal education, but also denied the right to property and were treated as mere items of property.1 In the backdrop of this patriarchal society, the practice of Sati gained popularity, especially among the upper classes2. The word Sati refers to the burning of a widow on the funeral pyre of her husband, often seen as a manifestation