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Subject: Modern History

  • Bankim Chandra Chattopadhyay 

     Why in the news?

    • The family of Bankim Chandra Chattopadhyay, author of Vande Mataram, recently praised the Prime Minister for commemorating the 150 years of the national song.

    About Bankim Chandra Chattopadhyay

    • Born: 27 June 1838, Kantalpara, 24 Parganas (Bengal Presidency)
    • Died: 8 April 1894
    • Also known as Bankim Chandra Chatterjee.
    • Regarded as “Sahitya Samrat” (Emperor of Literature) of Bengali literature.
    • One of the first two graduates of the University of Calcutta; later obtained a law degree.
    • Served in the British Indian government.

    Literary Contributions

    Early Works

    • Began as a poet, later shifted to fiction.
    • First Novel: Durgeshnandini (1865) – first Bengali romance.

    Major Works

    • Kapalkundala (1866), Mrinalini (1869), Vishbriksha (1873), Chandrasekhar (1877), Rajani (1877), Rajsimha (1881) and Devi Chaudhurani (1884)

    Most Famous Work

    • Anand Math (1882)
      • Based on the Sannyasi Rebellion (late 18th century).
      • Contains “Vande Mataram”, later adopted as the national song.

    Vande Mataram

    • Written in Sanskrit.
    • First sung by Rabindranath Tagore at the 1896 Kolkata Session of the Indian National Congress.
    • Adopted as the National Song on 24 January 1950 by the Constituent Assembly.
    • Symbol of Indian nationalism and anti-colonial struggle.
    With reference to the book “Desher Katha” written by Sakharam Ganesh Deuskar during the freedom struggle, consider the follow-ing statements: (2020)

    (1) It warned against the Colonial State’s hypnotic conquest of the mind. 

    (2) It inspired the performance of swadeshi street plays and folk songs. 

    (3) The use of ‘desh’ by Deuskar was in the specific context of the region of Bengal. 

    Which of the statements given above are correct? 

    (a) 1 and 2 only (b) 2 and 3 only (c) 1 and 3 only (d) 1, 2 and 3

  • How the Mahad satyagraha(s) shaped constitutional discourse

    Introduction

    The Mahad Satyagrahas of 1927, Mahad 1.0 and Mahad 2.0, marked India’s earliest organised struggle for human rights, equality, and dignity of Dalits, led by Dr. B. R. Ambedkar. These movements challenged caste-based exclusion from public resources like water tanks and dining spaces and laid the philosophical foundation for India’s constitutional values. The events in Mahad also highlighted rising violence against Dalits, the colonial state’s limited reform measures, and Ambedkar’s shift from seeking reform within Hinduism to questioning its social foundations.

    Why in the news

    The Mahad Satyagrahas are back in focus because historians highlight them as India’s first organised human rights movement which directly shaped the ethics and structure of the Indian Constitution. The renewed scholarly work underscores how Ambedkar’s fight against caste-based exclusion at Mahad transformed into a broader constitutional philosophy of liberty, equality, and fraternity, marking a sharp departure from existing social norms where Dalits were excluded even from public water. It is significant as it reveals how one protest reshaped India’s democratic imagination.

    How did the pre-independence socio-political context shape the Mahad Satyagrahas?

    1. Pre-independence Bombay Presidency: Provided an industrialising environment where caste norms remained deeply entrenched despite economic modernisation.
    2. High-caste hostility: Untouchables denied access to tanks, wells, and basic public facilities, reflecting the rigidity of caste-based exclusion.
    3. Local leadership & social climate: Figures like Ayyankali, Wankhedkar, and shudra leaders supported Ambedkar’s reformist agenda.
    4. Mahad as chosen site: The Bombay Legislative Council’s 1923 resolution allowed untouchables to access public water, making Mahad a test site for enforcing equality.

    What actions defined Mahad Satyagraha 1.0?

    1. Assertion of equal civic rights: Dr. Ambedkar and his amuyyis drank water from the Chavdar tank in March 1927 to enforce legal rights under the 1923 resolution.
    2. High-caste backlash: Brahmins and caste Hindus resisted the act, arguing untouchables polluted the tank.
    3. Boycott and economic pressure: Mahars faced food and water refusal by caste Hindus.
    4. Stoning of Mahar properties: Led by local caste groups which escalated communal tensions.
    5. Ambedkar’s restraint: Called off the satyagraha until judicial clarity was obtained on tank access.

    Why did the Manusmriti burning at Mahad become a turning point?

    1. Rejection of caste-based scriptures: Dr. Ambedkar publicly burned the Manusmriti at the second conference on 25 December 1927.
    2. Shift from reform to structural critique: Burning represented a rejection of Brahmanical authority that legitimised caste hierarchy.
    3. Link to human rights discourse: Marked one of India’s earliest acts connecting scriptures with civil rights violations.
    4. Symbolic rupture: Demonstrated departure from earlier Hindu attempts to “purify” spaces instead of granting equality.

    How did Mahad Satyagraha 2.0 deepen the movement?

    1. Focus on dignity and self-respect: Ambedkar emphasised gender equality, social inclusion, and recognition of women as Shudras.
    2. Reference to French National Assembly (1789): Liberty, equality, and fraternity reinterpreted for Indian caste society.
    3. Shift from morality to constitutionalism: Ambedkar linked personal freedom with civic rights for all castes and genders.
    4. Critique of Hindu scriptures: Questioned how religious norms prevented equality and modern citizenship.

    Why is Mahad important for India’s constitutional discourse?

    1. Equality as foundational value: Mahad linked civic resources to basic human rights, influencing Articles 14-17.
    2. Fraternity as political principle: Derived from Mahad 2.0’s integration of dignity, gender equality, and democratic citizenship.
    3. Rejection of essentialism: Ambedkar believed nationality required shared values, not inherited caste or religion.
    4. Manuski as alternative ethic: A moral basis for constitutional democracy founded on human dignity and justice.

    Conclusion

    The Mahad Satyagrahas stand as a historic bridge between social protest and constitutional philosophy. They brought ideas of liberty, equality, dignity, and fraternity into India’s political vocabulary long before independence. Dr. Ambedkar transformed a local struggle over water into a national articulation of human rights, ultimately shaping the moral and legal architecture of the Indian Constitution.

     

    Major Movements & Events Ambedkar Led Before Independence

    Mahad Satyagrahas (1927)

    1. First organised struggle for civil rights, water access, dignity, and equality.
    2. Burning of Manusmriti signified rejection of caste-based moral order.

    Temple Entry Movements (Kalaram Temple Satyagraha, 1930-35)

    1. One of the largest mass mobilisations for religious equality.
    2. Demonstrated civil disobedience independent of Gandhian movements.

    Communal Award & Poona Pact (1932)

    1. Initially supported separate electorates to ensure political empowerment of Dalits.
    2. Forced into Poona Pact compromise after Gandhi’s fast, leading to Reserved Seats instead.
    3. Laid foundation for the modern system of political reservation.

    Formation of Political Parties

    1. Independent Labour Party (ILP), 1936: Focused on labour rights and anti-caste politics.
    2. Scheduled Castes Federation (1942): Advocated parliamentary democracy, representation, and civil liberties.
    3. Republican Party of India (posthumously established, conceptualised by Ambedkar).

    Labour and Economic Reforms (as Viceroy’s Council Member, 1942-46)

    1. Introduced 8-hour working day, equal pay, maternity benefits, worker welfare funds.
    2. Advocated for industrialisation and planned economy to uplift marginalised groups.

    PYQ Relevance

    [UPSC 2015] Mahatma Gandhi and Dr. B R Ambedkar, despite having divergent approaches and strategies, had a common goal of amelioration of the downtrodden. Elucidate.

    Linkage: This question is relevant to GS-1 as it compares Gandhi’s reformist approach with Ambedkar’s constitutional and rights-based strategy for uplifting the oppressed. It helps assess how their differing methods ultimately converged toward the shared objective of social justice and Dalit empowerment.

  • Assam Day & Chaolung Sukapha 

    Why in the News?

    Assam Day was celebrated in New Delhi on 2 December 2025, led by Union Minister Sarbananda Sonowal, paying tribute to Chaolung Sukapha, founder of the Ahom Kingdom and architect of “Greater Assam.”

    About Chaolung Sukapha

    • Founder of the Ahom Kingdom (established c. 1228 CE).
    • Migrated from present-day Yunnan region (original Tai-Ahom lineage).
    • Crossed the Patkai Hills to enter Assam.
    • Known for integrating diverse communities through:
      • Goodwill
      • Empathy
      • Just and inclusive administration
    • Believed in winning the “hearts of people” as the basis for stable governance.
    • Sukapha is revered as the architect of “Greater Assam.”
    • Sukapha Divas / Assam Day is celebrated on 2 December.
    • First official celebration in 2016 at Charaideo, during Sonowal’s tenure as CM.

    Ahom Kingdom

    • Ruled Assam for nearly 600 years (1228–1826).
    • Capital at various times: Charaideo, Sibsagar, Garhgaon, etc.
    • Famous for:
      • Efficient land revenue system (Paik system)
      • Strong military organisation
      • Architecture: Maidams (Ahom burial mounds)
    • Successfully resisted Mughal expansion (Battle of Saraighat, 1671).
    In the context of Indian history, which of the following statements is/are correct? (2021)

    1. The Nizamat of Arcot emerged out of Hyderabad State.

    2. The Mysore Kingdom emerged out of Vijayanagara Empire.

    3. Rohilkhand Kingdom was formed out of the territories occupied by Ahmad Shah Durrani. Select the correct answer using the code given below:

    (a) 1 and 2

    (b) 2 only

    (c) 2 and 3

    (d) 3 only

  • Is Macaulay to blame for the colonial mindset or is he a convenient in politics?

    INTRODUCTION

    The original article presents two contrasting viewpoints on the legacy of Thomas Babington Macaulay and the larger question of whether India still carries a “colonial mindset.” One side argues that India must overcome colonial-era mental frameworks in governance and education, while the other contends that modern education, introduced during Macaulay’s era, opened unprecedented avenues for mobility, equality, and intellectual emancipation. The debate extends far beyond Macaulay himself, touching upon structural, cultural, and linguistic dimensions of Indian society.

    WHY IN THE NEWS

    Recent political speeches invoking the need to shed the “colonial mindset” have revived discussions originally linked to Macaulay’s educational policies. This has become a major talking point because India is undergoing curricular reforms, language policy changes, and institutional restructuring aimed at “decolonising” governance. The article’s sharply divergent interpretations of Macaulay’s role illustrate how deeply contested India’s intellectual foundations remain, signalling a transition moment in national identity formation.

    Colonial Mindset and Institutional Continuity

    1. Bureaucratic culture: India’s administrative behaviour still follows colonial-era norms which are hierarchical functioning, rigid procedure, and deference to authority.
    2. Governance style: Parliamentary debate formats, legal drafting, and official communication structures reflect patterns institutionalised in the 19th century.
    3. State-society distance: Colonial governance cultivated separation between rulers and the public; remnants of this continue to shape administrative attitudes today.

    Language Politics and the Question of English

    1. Symbolic centrality: English remains associated with power, aspiration, and official legitimacy, a legacy reinforced since Macaulay’s time.
    2. Cultural alienation: Critics argue that English-medium dominance creates distance from Indian culture and languages.
    3. Functional utility: Supporters highlight that English acts as a bridge across states, classes, and caste barriers, enabling mobility in education and employment.

    Access to Knowledge: Who Controlled Learning?

    1. Caste-linked exclusion: Traditional Sanskritic education was historically limited to higher castes, restricting intellectual opportunities for marginalised groups.
    2. Modern education’s rupture: English-medium education introduced during and after Macaulay’s reforms allowed many excluded communities, especially lower castes, to enter learning spaces earlier denied to them.
    3. Emergence of new elites: Modern schooling produced a new professional class that reshaped politics, administration, and social reform movements.

    Cultural Legitimacy and Competing Knowledge Traditions

    1. Hierarchy of knowledge: Colonial frameworks often positioned Western science and literature as superior, affecting how India valued its own traditions.
    2. Reclaiming indigenous systems: The current push for “decolonising education” attempts to restore space for Indian languages, philosophies, and scientific knowledge.
    3. Plural intellectual heritage: The article stresses that Indian modernity today requires balancing global knowledge with regional identities, rather than choosing one over the other.

    Political Use of Historical Figures: The Macaulay Symbol

    1. Simplification of history: Macaulay is used as a political metaphor, either as a symbol of cultural loss or as an emblem of liberation through modernity.
    2. Narrative battles: Both sides selectively highlight aspects of his legacy to advance contrasting visions of nationalism and development.
    3. Identity construction: The debate signifies broader attempts to define what should constitute “Indian” knowledge and national pride.

    CONCLUSION

    The debate around Macaulay is not merely about a historical figure but about India’s contemporary struggle between decolonisation, modernity, and social justice. The article shows that India’s identity debates hinge on deeper questions: who gets access to knowledge, which languages define opportunity, how institutions remember their past, and what kind of society India aspires to build. A nuanced understanding requires moving beyond binaries, embracing global knowledge while valuing indigenous intellectual traditions.

    Value Addition
    Thomas Babington Macaulay (1800-1859)

    • A British historian, politician, and member of the Governor-General’s Council in India (1834-1838).
    • Key architect of British cultural, educational, and legal policy during early colonial rule.

    Major Contributions / Reforms

    Macaulay’s Minute on Education (1835)

    1. Pushed for English-medium education replacing Persian & Sanskrit as official languages of instruction.
    2. Advocated creating a class of “persons Indian in blood and colour but English in taste, morals and intellect.”
    3. Led to Anglicist victory over Orientalists.
    4. Directly shaped India’s modern schooling structure.

    Introduction of English Education

    1. Helped expand Western science, literature, and rational thought in India.
    2. Facilitated spread of modern professions, law, medicine, engineering, administration.
    3. Enabled mobility for communities excluded from traditional Sanskritic learning.

    Indian Penal Code (IPC)

    1. Macaulay chaired the First Law Commission (1834).
    2. Drafted the IPC (completed 1837, enacted 1860), foundation of India’s criminal law for 163 years.
    3. Promoted uniform, codified, written law replacing diverse customary systems.

    Civil Services Ethos

    1. Strengthened the model of a centralised, rule-bound bureaucracy.
    2. Contributed to long-term continuity of British administrative culture in independent India.

    Cultural-Epistemic Impact

    1. Elevated Western knowledge as superior to traditional Indian systems.
    2. Influenced linguistic hierarchies, English became linked to power, prestige, and opportunity.
    3. Triggered long-term debates on colonial mindset, cultural legitimacy, and identity.

    Criticisms (For Balance in Mains Answers)

    1. Dismissed Indian literature as inferior (“A single shelf of a good European library is worth the whole native literature of India and Arabia.”).
    2. Accused of fostering elitism and alienation through English dominance.
    3. Reinforced cultural and epistemic hierarchies privileging the West.

    Positive Interpretations 

    1. English education enabled lower castes to bypass restricted Sanskritic order.
    2. Opened pathways to modernity, science, constitutionalism and global mobility.
    3. Created early Indian public sphere, newspapers, debates, modern nationalism.

    Conclusion for Mains

    Macaulay’s legacy is complex, he entrenched a colonial mindset but also enabled modern intellectual and social transformation. His ideas continue to influence India’s education, law and cultural debates even today.

    PYQ Relevance

    [UPSC 2014] Examine critically the various facets of economic policies of the British in India from mid-eighteenth century till independence. 

    Linkage: The question aligns with the article’s themes of colonial economic restructuring, knowledge hierarchies, and institutional continuity introduced under British rule. It is relevant because British economic policies shaped the social, cultural and educational divides that the article highlights through the Macaulay debate.

  • Guru Tegh Bahadur Ji: Martyrdom Day

    Why in the news?

    On the eve of the 350th Martyrdom Day of Guru Tegh Bahadur Ji, the President of India, Smt. Droupadi Murmu paid tribute to the ninth Sikh Guru, highlighting his supreme sacrifice for the protection of righteousness, humanity and freedom of faith.

    Who was Guru Tegh Bahadur?  

    • Ninth Guru of Sikhism (1621–1675).
    • Youngest son of Guru Hargobind Sahib, the sixth Guru.
    • Known as “Hind di Chadar” (Shield of India) for defending religious freedom.
    • Key teachings recorded in the Guru Granth Sahib, including hymns on detachment, courage, and equality.

    Why is His Martyrdom Significant?

    • Guru Tegh Bahadur opposed forced conversions under Mughal Emperor Aurangzeb.
    • He defended the rights of Kashmiri Pandits, who sought his protection.
    • Arrested and executed in Chandni Chowk, Delhi, on 24 November 1675.
    • His martyrdom represents:
      • Protection of freedom of conscience
      • Defence of pluralism and interfaith harmony
      • Upholding justice and truth

    President of India’s 2025 Message: Key Highlights

    • Tribute to his valour, sacrifice, and principles.
    • Emphasised his role in preserving: Righteousness, Humanity, Truth.
    • Called upon citizens to imbibe his values to strengthen harmony and unity in India.

    Guru Tegh Bahadur’s Contributions  

    • Spiritual Teachings: Advocated nirbhau (fearlessness) and nirvair (compassion). Stressed spiritual liberation through humility and service.
    • Establishment of Sikh Centres: Founded the city of Anandpur Sahib (1665). Travelled widely across the Indian subcontinent, spreading Sikh philosophy.
    • Guru Granth Sahib Contribution: Composed 116 hymns, including shaloks on detachment and moral courage.
    (2009) With reference to the cultural history of medieval India, consider the following statements: 

    1. Siddhas (Sittars) of Tamil region were monotheistic and condemned idolatry. 

    2. Lingayats of Kannada region questioned the theory of rebirth and rejected the caste hierarchy. 

    Which of the statements given above is/are correct? 

    (a) 1 only (b) 2 only (c) Both 1 and 2 (d) Neither 1 nor 2

  • Remembering Batukeshwar Dutt (1910–1965)

    Why in the News?

    This newscard is an excerpt from the original article published in The Hindu.

    Remembering Batukeshwar Dutt (1910–1965)

    About Batukeshwar Dutt (1910 to 1965):

    • Early Life: Born 18 November 1910 in Burdwan, Bengal Presidency; educated at Theosophical High School and Prithvinath College, Kanpur.
    • Political Affiliations: Joined Hindustan Socialist Republican Association and Naujawan Bharat Sabha; became a close associate of Bhagat Singh during his Kanpur days.
    • Jail Endurance: Known for remarkable resilience in Multan, Jhelum, Trichinopoly, Salem, and Andaman Cellular Jail.
    • Later Imprisonment: Released in 1938; joined Quit India Movement in 1942 and jailed again for four years.
    • Life Post-Independence: Settled in Patna, married Anjali; daughter Bharti became a professor.
    • Death: Died on 20 July 1965 at AIIMS Delhi from bone cancer.
    • Last Wish: Cremated at Hussainiwala, beside Bhagat Singh, Rajguru and Sukhdev.

    Important Revolutionary Activities:

    • Assembly Bombing (8 April 1929): Co-executed the Central Legislative Assembly bombing with Bhagat Singh to protest colonial repression; bombs were non-lethal.
    • Political Message: Threw pamphlets, shouted “Inquilab Zindabad,” and refused to escape, converting the trial into a political platform.
    • Sentencing: Received life imprisonment on 12 June 1929 in the Delhi Assembly Bomb Case.
    • Cellular Jail: Deported to Andamans; repeatedly led hunger strikes demanding recognition of political prisoners.
    • Long Fasts: Undertook multiple prolonged fasts, including two over a month long.
    • Prison Transfers: Shifted through Multan, Jhelum, Hazaribagh, Delhi and Patna jails.
    • Post-Illness Activism: Continued revolutionary involvement even after severe health decline; joined Quit India after release.
    • Cultural Protest: Criticised misrepresentation of revolutionaries in films; approved only Manoj Kumar’s 1965 film Shaheed.

    Association with Bhagat Singh:

    • Early Bond: Met Bhagat Singh in Kanpur and was shaped by his discipline and ideological clarity.
    • Joint Action: Collaborated closely in HSRA; jointly executed the Assembly bombing as symbolic resistance.
    • Hunger Strike: Participated with Singh in the historic 114 day hunger strike for humane jail conditions.
    • After the Martyrdom: News of Singh’s execution (23 March 1931) reached him in Salem jail; he was haunted by visions of Singh.
    • Family Ties: Maintained lifelong connection with Bhagat Singh’s family; Mata Vidyawati stayed with him during his last illness.
    • Comradeship: Supported through final days by HSRA comrades like Shiv Verma, Sadashivrao Malkapurkar, and Kiran Das.
    [UPSC 2022] Consider the following freedom fighters:

    1. Barindra Kumar Ghosh 2. Jogesh Chandra Chatterjee 3. Rash Behari Bose

    Who of the above was/were actively associated with the Ghadar Party?

    Options: (a) 1 and 2 (b) 2 only (c) 1 and 3 (d) 3 only*

     

  • On Birsa Munda’s birth anniversary, let’s celebrate his fight for dignity

    Introduction

    Birsa Munda and the larger Janjatiya movement occupy a central position in India’s social-political evolution. From colonial-era uprisings to modern state-led empowerment measures, tribal struggles reveal a continuous assertion of identity, land rights, cultural autonomy, and equitable development. The government’s recent initiatives, including the celebration of Janjatiya Gaurav Divas, PM-Janman Mission, tribal-focused infrastructure schemes, and protection of cultural heritage, highlight a renewed emphasis on integrating tribal communities into mainstream governance without erasing their distinctiveness.

    Why in the news?

    Birsa Munda’s birth anniversary gains special significance as India concludes the 150th birth anniversary celebrations of Janjatiya icons during Janjatiya Gaurav Varsh (2021-2024), a landmark recognition of tribal heritage at a national scale. For the first time, tribal leaders and movements are commemorated through a dedicated national day (Janjatiya Gaurav Divas), signalling a major shift from historical marginalisation to mainstream acknowledgment. This comes at a moment when tribal communities, once isolated, are transitioning toward empowered participation through new missions, infrastructure investments, and cultural revival measures highlighted in the article.

    How has the tribal freedom movement shaped India’s socio-political fabric?

    1. Historical Resistance: Tribal communities led sustained struggles against British colonial rule, moneylenders, and local landlords. Example: Movements led by Tilka Manjhi, Rani Gaidinliu, Sidhu-Kanhu, Shaheed Veer Narayan Singh, Tantia Bhil.
    2. Collective Assertion: Demonstrated that tribal revolts were not isolated incidents but powerful collective responses to exploitation.
    3. Cultural Protection: Defended land, culture, and dignity from systemic oppression, shaping India’s early political consciousness.

    Why is Birsa Munda a central figure in Janjatiya consciousness?

    1. Symbol of Dignity: Led the Ulgulan movement, highlighting tribal rights, cultural identity, and fight against colonial injustice.
    2. National Recognition: 2021 decision by the Prime Minister to commemorate his birth anniversary as Janjatiya Gaurav Divas.
      1. Significance: First national-level day dedicated to tribal heritage.
    3. Political Legacy: Birsa Munda’s region later inspired the creation of separate states of Jharkhand, Chhattisgarh, and Uttarakhand, strengthening administrative representation for tribal communities.

    How have recent government initiatives enhanced tribal empowerment?

    1. PM-JANMAN Mission:
      1. Holistic Development: Transforms marginalised tribal communities from welfare-oriented to empowerment-oriented.
      2. Targeted Delivery: Implemented across 75 Particularly Vulnerable Tribal Groups (PVTGs).
      3. Infrastructure: Houses, roads, electricity, drinking water, health, and education.
    2. Dhani Aaba Janjatiya Gaurav Ashram Abhiyan:
      1. Community Spaces: Creates structured social and economic development hubs.
      2. Outcome: Strengthens village-level institutions.
    3. EMRS Expansion:
      1. Educational Access: 728 Eklavya Model Residential Schools sanctioned; 479 operational.
      2. Impact: Bridges educational inequities for tribal children.
    4. Tribal Business Conclave:
      1. Market Linkages: Enhances geotagging of tribal products and economic inclusion.

    How has political leadership supported Janjatiya reforms?

    1. Representation in Governance: Continuous policy focus on tribal welfare
    2. Heritage Recognition:
      • Museums: Ten freedom fighter museums sanctioned; four inaugurated. These recognise tribal contributions to the freedom struggle.
    3. Prime Minister’s Visit to Ulihatu: First Prime Minister to visit Birsa Munda’s birthplace, underscoring symbolic national acknowledgment.

    How are tribal communities moving from isolation to mainstream participation?

    1. Governance Inclusion: Tribal affairs institutionalised via a separate Ministry of Tribal Affairs.
    2. Economic Upliftment: PM-JANMAN and other schemes ensure roads, schools, livelihood support, and market integration.
    3. Cultural Revival: Celebration of Janjatiya Gaurav Varsh fosters awareness of tribal culture across generations.

    Conclusion

    Birsa Munda’s legacy is not confined to the past; it continues to shape India’s pursuit of justice, dignity, and equitable development for tribal communities. As the nation celebrates Janjatiya Gaurav Varsh and strengthens missions like PM-JANMAN, the shift from historic marginalisation to institutional empowerment marks a significant transformation in India’s democratic evolution.

    Value Addition

    Who was Birsa Munda?

    Birsa Munda (1875-1900) was a revolutionary tribal leader, spiritual reformer, and social mobiliser belonging to the Munda tribe of the Chotanagpur plateau. Revered as Dharti Aba (Father of the Earth), he transformed scattered tribal discontent into a structured political uprising.

    Which Rebellion Was He Part Of?

    Ulgulan (The Great Tumult), 1899-1900

    The Ulgulan was the Munda Rebellion led by Birsa Munda against British colonial rule, zamindari oppression, and missionary cultural domination.

    Area of the Movement

    • Entire Chotanagpur region covering
      • Ranchi
      • Singhbhum
      • Gumla
      • Khunti
      • Tamar
      • Sarwada
    • Present-day Jharkhand

    This area was historically inhabited by the Munda, Oraon, Ho, and Santhal tribes, but Birsa’s core following was from the Munda tribe.

    Why did the Ulgulan Revolt Erupt? (Major Reasons)

    1. Land Alienation
      1. Zamindars, moneylenders, and British policies dispossessed Mundas from their traditional khuntkatti lands.
      2. Outsiders (dikus) seized land through taxation, debt, and fraudulent contracts.
    2. Exploitative Agrarian System
      1. Beth-begari (forced labour) imposed by landlords.
      2. High rent, illegal levies, and bonded labour.
    3. Colonial Forest Policies
      1. British restrictions on shifting cultivation, forest access, forest produce, and grazing rights.
    4. Cultural Domination
      1. Missionary influence attempted to alter tribal culture and traditional faith.
      2. Birsa’s movement demanded revival of tribal dharma.
    5. Social Reform and Purification
      1. Birsa preached reform against alcohol, superstition, and internal divisions.
    6. Political Awakening
      1. The community believed Birsa would restore a Golden Age (Sat-Yug) by driving away dikus.
      2. This turned Ulgulan into a millenarian and political movement

    Nature and Features of Ulgulan

    1. Millenarian Movement: Promised liberation and restoration of Munda rule.
    2. Cultural Revival: Emphasised indigenous identity and autonomy.
    3. Armed Resistance: Attacked police stations, zamindars, and Christian mission institutions.
    4. Political Assertion: First organised tribal movement with a coherent ideology.
    5. Mass Mobilisation: Unified thousands of tribal households across Chotanagpur.

    Demands of the Munda Rebellion

    1. Restoration of traditional khuntkatti land rights.
    2. End to forced labour and exploitative tenancy.
    3. Freedom from missionary domination.
    4. Recognition of tribal self-rule.
    5. Expulsion of dikus from tribal land.

    Immediate Result of the Movement

    1. Birsa was arrested in March 1900, imprisoned, and died in Ranchi jail (June 1900).
    2. The rebellion was militarily suppressed by the British.

    Long-Term Outcomes & Legacy

    1. CNT Act, 1908
      1. Chotanagpur Tenancy Act (1908) restricted transfer of tribal land to non-tribals.
      2. Institutionalised protection of tribal land rights.
    2. Rise of Tribal Political Consciousness: Ulgulan transformed tribal resistance from sporadic revolts to a structured political assertion.
    3. Cultural Assertion: Revived pride in tribal identity, customs, and autonomy.
    4. Administrative Reforms: Better regulation of zamindari and recognition of tribal customary laws.
    5. Modern Legacy:
      1. Birsa Munda remains a symbol of indigenous rights.
      2. His legacy contributed to the demand for Jharkhand statehood (2000).
      3. Celebrated annually as Janjatiya Gaurav Divas since 2021.

    PYQ Relevance

    [UPSC 2023] How did colonial rule affect the tribals in India and what was the tribal response to colonial oppression?

    Linkage: The PYQ is relevant as colonial exploitation of land, forests, and culture sparked major tribal revolts like Ulgulan. The article links directly by showing Birsa Munda’s movement as a prime example of tribal resistance to colonial oppression.

  • Row over National Anthem

    Why in the News?

    A Karnataka MP has claimed that Rabindranath Tagore composed ‘Jana Gana Mana’ as a welcome song for British officials, reigniting an old debate about its intent.

    About the National Anthem ‘Jana Gana Mana’:

    • Composition: Written by Rabindranath Tagore on December 11, 1911, in Sanskritised Bengali, as part of the five-stanza hymn Bharoto Bhagyo Bidhata.
    • First Performance: Sung on December 27, 1911, at the Calcutta session of the Indian National Congress, led by Sarala Devi Chowdhurani and Brahmo Samaj students.
    • Controversy: Misinterpreted as a tribute to King George V at the Delhi Durbar (1911).
    • Tagore’s Clarification: In a 1937 letter to Pulin Behari Sen, Tagore stated the song praised the “Dispenser of India’s destiny”, not any monarch.
    • Freedom Movement Role: Netaji Subhas Chandra Bose adopted it as the anthem of the Free India Centre (Berlin, 1941); it was performed with an orchestra in Hamburg (1942).
    • Official Adoption: Declared National Anthem by the Constituent Assembly on January 24, 1950, alongside Vande Mataram as National Song.
    • Duration & Language: Full version lasts 52 seconds; a 20-second short version is also authorized; the Hindi rendering preserves Tagore’s poetic rhythm.

    Legal and Constitutional Framework:

    • Constitutional Basis: Protected under Article 51A(a) and the Prevention of Insults to National Honour Act, 1971.
    • Penalties: Intentional disrespect punishable with up to 3 years’ imprisonment, fine, or both.
    • Protocol: Must be sung unaltered, with standing at attention during performance; use for commercial or satirical purposes is banned.
    • Judicial Rulings:
      • Bijoe Emmanuel v. State of Kerala (1986) – Students refusing to sing for religious reasons but standing respectfully are protected under Article 25.
      • Shyam Narayan Chouksey v. Union of India (2016–2018) – Court made anthem in cinemas optional, emphasizing voluntary respect.
    • Occasions: Played at official, educational, and diplomatic events, maintaining decorum and unity.

    Comparison with the National Song ‘Vande Mataram’:

    • Authorship: Written by Bankim Chandra Chatterjee in 1870, featured in Anandamath (1882).
    • First Sung: At the 1896 INC session, also by Rabindranath Tagore.
    • Adoption: On January 24, 1950, the Constituent Assembly gave equal honour to Vande Mataram and Jana Gana Mana.
    • Meaning: Vande Mataram glorifies Mother India; Jana Gana Mana praises the divine ruler of destiny, uniting diverse communities.
    • Symbolism: Together, they embody India’s patriotic spirit and spiritual harmony, Vande Mataram as the voice of reverence and revolution, Jana Gana Mana as the hymn of collective peace and identity.
    • Presidential Declaration: Dr. Rajendra Prasad (1950) affirmed both songs have equal status and honour, representing India’s composite national soul.
    [UPSC 2003] Which one of the following statements is NOT correct? 

    Options: (a) The National Song Vande Mataram was composed by Bankimchandra Chatterji originally in Bengali *

    (b) The National Calendar of India based on Saka era has its 1st Chaitra on 22nd March normally and 21st March in a leap year 

    (c) The design of the National Flag of India was adopted by the Constituent Assembly on 22nd July, 1947 

    (d) The song ‘Jana-gana-mana’, composed originally in Bengali by Rabindranath Tagore was adopted in its Hindi version by the Constituent Assembly on 24th January, 1950 as the national anthem of India

     

  • New book reinterprets origins of the Indian National Army (INA)

    Why in the News?

    A recently launched book claims that the Indian National Army (INA) was not founded by Subhas Chandra Bose or Captain Mohan Singh.

    New Claims and the Caveats:

    • Author’s Proposition:
      • The INA was not originally founded by Subhas Chandra Bose, but by Japanese Army Intelligence in collaboration with Indian nationalists abroad before his arrival.
      • A pre-war agreement between Major Fujiwara Iwaichi (Japan) and Giani Pritam Singh (Bangkok, 1941) laid the INA’s groundwork, India’s liberation in exchange for aid to Japan’s campaign.
      • Captain Mohan Singh, not Bose, served as first commander, but his role was later overshadowed.
      • Bose took over in 1943, providing global visibility, structure, and leadership to the existing army.
    • Caution for students:
      • INA’s history is already complex and contested; this new interpretation adds another layer but does not necessarily overturn all accepted facts (e.g., Bose’s later leadership as per our standard references, the INA’s role in Indian nationalist memory).
      • Some aspects (e.g., precise agreements between Japanese intelligence and Indian nationalists) may remain debated or partially documented.

    About the Indian National Army (INA):

    • Origins: Formed during World War II to fight British rule, the INA emerged from collaboration between Japanese intelligence and Indian nationalists before Subhas Chandra Bose took command.
    • Initial Formation: Conceived in a 1938 Tokyo meeting between Rash Behari Bose; using Indian POWs in Southeast Asia to aid Japan’s war and India’s liberation.
    • Early Leadership: Captain Mohan Singh of the 14 Punjab Regiment became its first commander, recruiting about 40,000 POWs with Japanese support. Internal disputes led to his removal, after which Rash Behari Bose sustained the movement via the Indian Independence League (Tokyo, 1942).
    • Rise of Subhas Chandra Bose: Bose escaped British custody in 1941, travelled through Berlin and Japan, and reached Singapore in July 1943, where Rash Behari Bose handed him INA leadership.
    • Reorganization Under Netaji: On August 25, 1943, Bose became Supreme Commander and established the Provisional Government of Free India (Azad Hind) on October 21, 1943, recognized by nine countries including Japan and Germany. Under the “Chalo Delhi” campaign, INA forces entered Manipur, raising their flag at Moirang, but progress halted after Japan’s 1945 defeat.
    • Collapse and Trials: Following Japan’s surrender (August 15, 1945), the INA disbanded. Bose reportedly died in a plane crash (August 18, 1945). Captured INA officers were tried at the Red Fort (1945–46), the Sehgal–Dhillon–Khan trial became a symbol of unity, with Nehru, Bhulabhai Desai, and Asaf Ali defending them.

    Nationalist Uprisings and Impact:

    • Symbol of Unity: The INA represented armed nationalism and secular unity, transcending caste, region, and religion; the slogan “Jai Hind” became a national salute.
    • Mass Protests: The INA trials sparked nationwide agitation, uniting students, soldiers, and civilians in solidarity.
    • Key Confrontations:
      • Nov 21, 1945 – Calcutta police firing on INA protestors.
      • Feb 11, 1946 – Demonstrations against Rashid Ali’s sentencing.
      • Feb 18, 1946 – Royal Indian Navy (RIN) mutiny, with 20,000 sailors revolting in Bombay.
    • Impact on British Rule: The INA’s defiance shattered British confidence in Indian troops’ loyalty. Even Clement Attlee (1956) admitted the INA and postwar unrest accelerated British withdrawal.
    • Legacy: Unified militant and mass politics; inspired future Indian defense ethos; remains a symbol of courage and secular nationalism under Netaji’s leadership.
    [UPSC 2021] In the context of Colonial India, Shah Nawaz Khan, Prem Kumar Sehgal, and Gurbaksh Singh Dhillon are remembered as officers of the Indian National Army.

    Options: (a) Leaders of the Swadeshi and Boycott Movement

    (b) Members of the Interim Government in 1946

    (c) Members of the Drafting Committee in the Constituent Assembly

    (d) Officers of the Indian National Army*

     

  • Watandari System of Land Revenue

    Why in the News?

    An inquiry has been ordered into a Pune land deal over alleged irregularities and undervaluation of 40 acres of a Watandari land.

    What is the Watan / Watandari System?

    • Overview: A hereditary land tenure and revenue-rights system once prevalent in Maharashtra and the Deccan, granting Watan lands to individuals or families for performing state or village services.
    • Historical Origin: Evolved under the Rashtrakutas, Deccan Sultanates, and Mughals to institutionalise local governance through hereditary offices.
    • Purpose: Created to compensate local officials and functionaries (like village heads, accountants, or priests) through land revenue rights rather than direct salaries.
    • Administrative Role: Integrated local elite families into the state’s fiscal system, ensuring continuity of governance and tax collection.
    • Socio-Economic Character: Reflected the fusion of land, caste, and service, forming a semi-feudal agrarian order at the village level.

    Key Features of the Watan System:

    • Hereditary Tenure: Watan rights and duties passed from one generation to another, often within the same lineage.
    • Service-Based Grant: Land given as compensation for hereditary duties– administrative, military, or religious, performed for the state.
    • Watandars: Holders included Patils, Kulkarnis, Deshmukhs, Josis, and Purohits, each tied to specific village roles.
    • Non-Transferability: Watan lands were non-saleable and non-alienable, as tenure depended on continued public service.
    • Revenue Rights: Watandars retained a share of village revenue in lieu of fixed payment, ensuring local autonomy.
    • Caste-Linked Hierarchy: Reinforced hereditary privilege and caste dominance within village administration.
    • Decline and Inefficiency: Over time, hereditary claims caused disputes, mismanagement, and reduced accountability.
    [UPSC 2024] With reference to revenue collection by Cornwallis, consider the following statements:
    1. Under the Ryotwari Settlement of revenue collection, the peasants were exempted from revenue payment in case of bad harvests or natural calamities.
    2. Under the Permanent Settlement in Bengal, if the Zamindar failed to pay his revenues to the state on or before the fixed date, he would be removed from his Zamindari.
    Which of the statements given above is/are correct?
    Options: (a) 1 only (b) 2 only* (c) Both 1 and 2 (d) Neither 1 nor 2