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Subject: Modern History

  • Nana Jagannath Shankarseth: The ‘Architect of Mumbai’

    Why in the news-

    • The Maharashtra cabinet has resolved to request the Ministry of Railways to rename Mumbai Central station after Nana Jagannath Shankarseth, a revered social reformer, educationist, and philanthropist often hailed as the “architect” of Mumbai.

    About Nana Jagannath Shankarseth (1803-1865)

    • Born on February 10, 1803, in Murbad, Thane, into the affluent Murkute family.
    • His father, Shankar Murkute, earned the nickname “Shankar Sheth” due to his success in the jewellery and diamond trade.
    • He contributed in terms of both ideas and money to multiple sectors, to lay a strong foundation for the Bombay City.
    • He was greatly inspired by the legendary merchant and philanthropist Sir Jamsetjee Jeejeebhoy.

    Contribution of Nana Jagannath Shankarseth

    • Founded the Bombay Association in 1852, the first political organization in Mumbai, fostering a platform for civic engagement and political discourse.
    • Played a pivotal role as one of the founding members of the Great Indian Peninsula Railway in 1853, contributing to India’s infrastructural development.
    • Recognized the importance of education in societal progress and opened the first school for girls in Mumbai in 1849, pioneering educational reform.
    • Co-founded the School Society and the Native School of Bombay, laying the foundation for educational institutions that nurtured future leaders such as Dadabhai Naoroji and Gopal Krishna Gokhale.
    • Established the Bombay Native Education Society in 1822, the first of its kind in Western India, to promote education among the masses.
    • Collaborated with Sir George Birdwood and Dr Bhau Daji in major reconstruction efforts in Mumbai starting in 1857, transforming the city’s urban landscape.
    • Became the first Indian to be nominated to the Bombay Legislative Council in 1861, advocating for policies that improved public welfare and urban amenities.
    • Honored with a marble statue at the Asiatic Society of Mumbai a year after his death in 1865, commemorating his contributions to society.

     

     

    Try this PYQ from CSE Prelims 2012:

    Q.The most effective contribution made by Dadabhai Naoroji to the cause of Indian National Movement was that he-

    1. exposed the economic exploitation of India by the British
    2. interpreted the ancient Indian texts and restored the self-confidence of Indians
    3. stressed the need for eradication of all the social evils before anything else

    Which of the statements given above is/are correct?

    (a) 1 only

    (b) 2 and 3 only

    (c) 1 and 3 only

    (d) 1, 2 and 3

     

    Practice MCQ:

    Q. Consider the following events:

    He founded the Bombay Association in 1852, the first political organization in Mumbai, fostering a platform for civic engagement and political discourse. Recognizing the importance of education in societal progress, he opened the first school for girls in Mumbai in 1849, pioneering educational reform. He became the first Indian to be nominated to the Bombay Legislative Council in 1861, advocating for policies that improved public welfare and urban amenities.

    The above description is mentioned about which of the following personality?

    a) Gopal Krishna Gokhale

    b) Maharshi Vitthal Ramji Shinde

    c) Nana Jagannath Shankarseth

    d) Dhondo Keshav Karve

     

     

  • In news: Sabarmati Ashram

    sabarmati

    In the news

    • Prime Minister’s recent activities, commemorating the 94th anniversary of the Dandi March at the Sabarmati Ashram, mark a significant step towards the redevelopment and expansion of this historic site.

    Ashrams Built by Mahatma Gandhi

     

    Gandhi set up five settlements during his lifetime — two in South Africa (Phoenix Settlement in Natal, and Tolstoy Farm outside Johannesburg), where he lived from 1893 to 1914, and three in India, where he arrived in January 1915.

     

    South Africa Settlements:

    1. Phoenix Settlement in Natal: Founded in 1904, the Phoenix Settlement was established by Gandhi as a communal living space and center for social and political activism. It served as a hub for his Satyagraha campaigns against racial discrimination and injustice in South Africa.
    2. Tolstoy Farm outside Johannesburg: Gandhi established Tolstoy Farm in 1910 as a self-sustaining community inspired by the teachings of Russian writer Leo Tolstoy. It served as a refuge for Indian immigrants and a base for organizing resistance against discriminatory laws.

     

    Indian Settlements:

    1. Ahmedabad Ashram (Kocharab Ashram): Gandhi’s first ashram in India was established in Kocharab, Ahmedabad, in 1915. It was initially a rented space and was later moved to a larger site on the banks of the Sabarmati River, becoming the Sabarmati Ashram.
    2. Sabarmati Ashram:  Read the article below.
    3. Sevagram Ashram: Established in 1936 near Wardha in Maharashtra, Sevagram Ashram was Gandhi’s final residence in India. It was intended to be a model village based on principles of self-reliance, sustainability, and nonviolence. Gandhi spent the last years of his life here, engaging in various constructive programs and campaigns.

     

    Try this PYQ from CSE Mains 2019:

    Q. Many voices had strengthened and enriched the nationalist movement during the Gandhian Phase. Elaborate.

    About Sabarmati Ashram

    • Founded in 1917 by Mahatma Gandhi, the Sabarmati Ashram holds immense historical significance in India’s struggle for independence and Gandhian philosophy.
    • Situated on the western bank of the Sabarmati River, north of the village of Juna Vadaj in Ahmedabad, Gujarat, the ashram became a focal point for various movements and experiments led by Gandhi.

    Key Movements and Initiatives

    1. Champaran Satyagraha (1917): The ashram served as a base for Gandhi’s involvement in the Champaran Satyagraha, a movement against oppressive indigo planters in Bihar.
    2. Khadi Movement (1918): Gandhi initiated the Khadi movement from Sabarmati Ashram, promoting the use of hand-spun cloth as a means to boycott foreign goods and promote self-reliance.
    3. Ahmedabad Mill Strike (1918) and Kheda Satyagraha: Gandhi led the workers’ strike in Ahmedabad and the peasants’ movement in Kheda, both of which were pivotal in India’s struggle for independence.
    4. Non-Cooperation Movement (1920): The ashram played a crucial role in Gandhi’s call for non-cooperation with British authorities, urging Indians to boycott British goods and institutions.
    5. Dandi March (1930): One of the most iconic events in India’s freedom struggle, the Dandi March, commenced from Sabarmati Ashram. Gandhi, along with his followers, marched to Dandi to protest against the salt tax imposed by the British.

    Philosophy and Ideals

    • Gandhi envisioned Sabarmati Ashram as a community based on principles of simplicity, self-reliance, and communal living.
    • He emphasized the importance of truth, non-violence (Ahimsa), and Satyagraha (nonviolent resistance) as tools for social and political change.

    Activities and Structures

    The ashram housed various facilities and structures, including:

    1. Hriday Kunj: Gandhi’s residence at the ashram, where he lived with his wife Kasturba.
    2. Gandhi Smarak Sangrahalaya: A museum dedicated to Gandhi’s life, showcasing his personal belongings, letters, and photographs.
    3. Magan Niwas: A guesthouse for visitors and volunteers.
    4. Vinoba-Mira Kutir: Residence of Vinoba Bhave and Mira Behn, Gandhian disciples.

  • Enduring Friendship of Gandhi and Tagore: Exploring Their Legacy

    In the news

    • Santiniketan celebrates ‘Gandhi Punyaha Din’ on March 10 every year, honoring Gandhi’s teachings on self-reliance and communal harmony.
    • This event highlights the profound friendship between MK Gandhi and Rabindranath Tagore that spanned from 1914-15 until Tagore’s passing in 1941.

    Try this PYQ from CSE Mains 2016:

    Q. Highlight the differences in the approach of Subhash Chandra Bose and Mahatma Gandhi in the struggle for freedom.

     About Rabindranath Tagore

    Details
    Birth Born in Calcutta on 7th May 1861.
    About
    • Known as ‘Gurudev’, ‘Kabiguru’, and ‘Biswakabi’.
    • Influential Bengali poet, novelist, and painter.
    Literary Contributions
    • Composed over 2000 songs, known as ‘Rabindra Sangeet’.
    • Modernized Bengali prose and poetry.
    • Notable works include Gitanjali, Ghare-Baire, Gora, Manasi, Balaka, Sonar Tori, and Ekla Chalo Re.
    • Established Vishwa-Bharati University.
    Awards
    • Awarded the Nobel Prize in Literature in 1913 for Gitanjali.
    • First non-European to receive the Nobel Prize.
    • Awarded knighthood in 1915, renounced in 1919.
    Death Passed away on 7th August 1941 in Calcutta.
    Quotes
    1. “You can’t cross the sea merely by standing and staring at the sea.” – “Don’t limit the child to your own learning, for he was born in another time.”
    2. “If I can’t make it through one door, I’ll go through another door- or I’ll make a door. Something terrific will come no matter how dark the present.”
    3. “Facts are many, but the truth is one”.

    Gandhi and Tagore: Genesis of Friendship

    • First Encounter (March 6, 1915): Gandhi’s visit to Santiniketan, West Bengal, where he spent nearly a month, profoundly influenced Tagore’s idyllic school and laid the foundation for their friendship.
    • Shared Ideals: Both Gandhi and Tagore were proponents of education, social reform, and cultural revival, fostering a deep connection rooted in their common vision for India’s future.

    Meeting of Two Titans

    • Tagore’s Acclaim: Tagore was already a global figure, having won the Nobel Prize in Literature in 1913, whereas Gandhi was yet to emerge as the leader he would become.
    • Crossing Paths: C F Andrews, recognizing their ideological synergy, facilitated their meeting in Santiniketan, marking the beginning of their enduring friendship.
    • Intellectual Exchange: Their initial encounter sparked lively discussions on spirituality, ethics, and the future of India, setting the stage for a profound intellectual partnership.

    Diverse Perspectives and Respectful Disagreements

    • Philosophical Disputes: Gandhi and Tagore engaged in spirited debates on various issues, including social, political, and economic matters, reflecting their diverse perspectives.
    • Respecting Differences: Despite their disagreements, they maintained a deep respect for each other’s viewpoints, fostering a relationship that transcended ideological disparities.
    • Intellectual Integrity: Both leaders valued intellectual honesty and integrity, allowing for open dialogue and constructive criticism, even when their opinions diverged.

    A Tale of Mutual Admiration

    • Endearing Nicknames: Tagore referred to Gandhi as “Mahatma,” signifying his reverence for Gandhi’s moral stature, while Gandhi addressed Tagore as “Gurudev,” acknowledging his role as a spiritual guide.
    • Common Ground: Despite their differences, both leaders shared a commitment to truth, non-violence, and service to humanity, which formed the bedrock of their friendship.
    • Shared Vision: Gandhi and Tagore envisioned a free and inclusive India, where diversity was celebrated, and social justice prevailed, inspiring generations to strive for a better future.

    Legacy and Influence

    • Historical Reflections: Their friendship reflected an era of profound intellectual exchange and collaboration, shaping India’s socio-cultural fabric during a pivotal period in its history.
    • Modern Interpretations: Scholars continue to analyze their correspondence and interactions, offering insights into the complexity and depth of their relationship, which remains relevant in contemporary discourse.
    • Global Impact: The principles espoused by Gandhi and Tagore continue to resonate globally, inspiring movements for peace, justice, and human rights across the world.

    Conclusion

    • The enduring friendship between Gandhi and Tagore stands as a testament to the power of intellectual exchange, mutual respect, and shared ideals.
    • Their bond, characterized by respectful disagreements and a commitment to truth, continues to inspire generations and holds lessons for fostering dialogue and understanding in today’s world.
    • As we reflect on their legacy, we recognize the enduring relevance of their teachings in shaping a more inclusive and compassionate society.

  • Pakistan National Day to be celebrated in New Delhi

    In the news

    • Pakistan’s decision to resume its National Day (March 23) celebrations in New Delhi after a four-year gap due to the pandemic and strained bilateral relations reflects a significant diplomatic gesture.
    • Let’s delve into the historical significance of Pakistan National Day, centered around the Lahore Resolution, and understand how it is observed in New Delhi.

    Observance of Pakistan National Day in New Delhi

    • Diplomatic Event: The Pakistan National Day is observed at the Pakistan embassy complex in New Delhi, typically attended by foreign diplomats and Indian dignitaries.
    • Symbolic Gestures: The event features the playing of national anthems of both countries and addresses by the Pakistan high commissioner and invited guests, fostering diplomatic ties.

    About the Lahore Resolution (1940)

    • Historical Context: The Lahore Resolution was adopted by the All-India Muslim League during its session in Lahore from March 22 to March 24, 1940.
    • Core Objective: It formally called for an independent state for India’s Muslims, laying the groundwork for the creation of Pakistan.
    • Constitutional Transformation (1956): Pakistan officially adopted its first Constitution on March 23, coinciding with the Lahore Resolution, signifying the transition from the Dominion of Pakistan to the Islamic Republic of Pakistan.
    • Symbolic Structure: The Minar-e-Pakistan, erected at the site of the Lahore Resolution, commemorates this historic event, with the resolution’s text inscribed at its base.

    Key Elements of the Lahore Resolution

    • Geographical Division: The resolution emphasized the formation of “Independent States” in regions where Muslims were in a majority, particularly in the North-Western and Eastern Zones of India.
    • Safeguarding Minority Rights: It called for the protection of religious, cultural, economic, and political rights of Muslims and other minorities throughout India.

    Historical Context and Lead-up to the Lahore Resolution

    • Growing Dissent: The resolution reflected the culmination of growing demands for Muslim autonomy within India, amid concerns over representation and safeguarding of rights.
    • Impactful Events: The session coincided with the Khaksar tragedy and featured a pivotal address by Muhammad Ali Jinnah, solidifying his leadership role in the movement for a separate Muslim state.
    • Government of India Act, 1935: The Lahore Resolution emerged against the backdrop of the GoI Act, 1935, which granted separate electorates to Muslims and served as a catalyst for the demand for Muslim autonomy.

    Try this PYQ from CSP 2012:

    Q.The Lahore Session of the Indian National Congress (1929) is very important in history, because-

    1. The Congress passed a resolution demanding complete independence
    2. The rift between the extremists and moderates was resolved in that Session
    3. A resolution was passed rejecting the two-nation theory in that Session

    Which of the statements given above is/are correct?

    (a) 1 only

    (b) 2 and 3

    (c) 1 and 3

    (d) None of the above

     

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  • 200 Years of Kittur Uprising: Commemorating Rani Chennamma

    kittur

    Introduction

    • In 1824, a fleet of 20,000 British soldiers attempted to invade the former princely state of Karnataka, positioning themselves at the foothills of the Kittur fort.
    • However, Rani Chennamma, the Queen of Kittur, led a valiant resistance, marking one of the earliest woman-led anti-colonial struggles in India.

    Kittur Uprising: Historical Context

    • Background: Rani Chennamma’s rebellion against the British East India Company in 1824 is celebrated as a significant event in Karnataka’s political history.
    • Revolt Catalyst: The Company’s refusal to recognize Shivalingappa, adopted as the successor of Kittur under the ‘doctrine of lapse’, triggered the conflict.
    • Military Confrontation: Rani Chennamma led the Kittur army in a fierce battle against the British forces, resulting in the death of British official John Thackery.

    Doctrine of Lapse

    • Introduced by Lord Dalhousie in 1848, the Doctrine of Lapse aimed at expanding British territories in India.
    • The policy was based on the principle that a princely state without a suitable heir should become part of the British Empire.
    • Applied to princely states where the ruler died without a natural or legally adopted male heir, enabling the British to annex those states.
    • The policy was seen as illegitimate by many Indian rulers and played a role in the Indian Rebellion of 1857.
    • Several states annexed due to this Doctrine, include Satara (1848), Jaitpur (1849), Sambalpur (1849), Udaipur (1850), Jhansi (1853), and Nagpur (1854).
    • Prior to the Doctrine of Lapse, princely states had a traditional practice of selecting an heir from a group of candidates known as bhajans.
    • The policy was abandoned in 1859, two years after the end of the Company Rule in India.

    Legacy of Rani Chennamma

    • Political Leadership: Rani Chennamma’s role as an astute administrator and seasoned stateswoman is highlighted in historical records.
    • Popular Perception: Despite her contributions, Rani Chennamma’s significance in national consciousness emerged later, as Karnataka became a state much later than other regions.
    • Historical Interpretation: Folklore and local traditions fondly remember Rani Chennamma’s bravery and resilience, portraying her as a protector and guardian in Kannada lavanis or folk songs.

    Post-Rebellion Period

    • Imprisonment and Death: Following the British capture of Kittur Fort in 1824, Rani Chennamma and her family were imprisoned. She passed away in captivity in 1829.
    • Historical Records: Historians emphasize Rani Chennamma’s commitment to serving her people, even during her imprisonment, as evidenced by her efforts to support her family and people.

    Commemoration and Contemporary Relevance

    • Naanoo Rani Chennamma Campaign: Social groups across India are organizing a national campaign on February 21, commemorating Rani Chennamma’s rebellion.
    • Campaign Objectives: The campaign aims to mobilize women against patriarchal, anti-democratic, and casteist forces, invoking Rani Chennamma’s memory as a symbol of resistance and empowerment.
    • Political Significance: The campaign underscores the need for gender equality, representation, and social justice, drawing inspiration from Rani Chennamma’s legacy of courage and leadership.

  • Why was January 26 chosen to be India’s Republic Day?

    republic day

    Since 1950, January 26, Republic Day has marked the day India’s Constitution came into effect.

    However, the Constitution was prepared the way before the chosen date, adopted officially by the Constituent Assembly on November 26, 1949.

    Why do we celebrate our Republic Day on January 26, then?

    • The answer lies in the history of the Indian freedom struggle during which the date held significance since 1930.
    • On January 26, 1930, the historic “Poorna Swaraj” declaration was officially promulgated, beginning the final phase of India’s freedom struggle where the goal would be complete independence from British rule.

    Republic Day: The context of the 1920s

    • The Non-Cooperation Movement ended unceremoniously in February 1922 after the Chauri Chaura incident.
    • Mahatma Gandhi, at the time, felt that the country was “not yet ready” for his non-violent methods of protest.
    • Thus, the 1920s did not see further mobilisation at the scale that was seen during the Non Cooperation Movement and the anti-Rowlatt Satyagraha.

    Precursor to the Poorna Swaraj Demand

    • 1920s saw the rise of revolutionaries like Bhagat Singh and Chandrashekhar Azad.
    • It witnessed the coming of age of a new generation of Congress leaders such as Nehru, Subhash Chandra Bose, Vallabhai Patel and C Rajagopalachari,
    • Hence the 1920s laid the ground for the future course of India’s freedom struggle.
    • Notably, in 1927, British Authorities appointed the Simon Commission – a seven-man, all European team under Sir John Simon – to deliberate on political reforms in India.
    • This sent a wave of outrage and discontentment across the country.

    Nehru Report and its protagonism for Dominion Status

    • For the first time since 1922, protests against the Simon Commission spread nationwide, with chants of “Simon Go Back” echoing across the country.
    • In response, the INC appointed its own commission under Motilal Nehru.
    • The Nehru Report demanded that India be granted dominion status within the Empire.
    • In the Balfour Declaration of 1926, dominions were defined as “autonomous communities within the British Empire, equal in status, in no way subordinate one to another in any aspect of their domestic or external affairs.
    • Dominions were to be united by a common allegiance to the Crown and freely associated as members of the British Commonwealth of Nations.

    Do you know?

    In 1926, countries like Canada, Australia and New Zealand were granted dominion status.

    Internal disagreement within the Congress over Dominion Status

    • Crucially, even within Congress, the (Motilal) Nehru Report did not enjoy universal support.
    • Young leaders such as Bose and Jawaharlal Nehru wanted India to break all ties with the British Empire.
    • They argued that under dominion status, while India would enjoy a certain level of autonomy, the British Parliament and Crown would still have the ability to meddle in Indian affairs.
    • Importantly, for both Bose and Nehru, attaining dominion status would make India party to colonial exploitation elsewhere in the British Empire, mainly Africa.
    • With a far more radical worldview than their predecessors, Bose and Nehru looked at anti-colonialism not only as a local political issue for India but in a more global lens.
    • However, Gandhi was still very much for dominion status, arguing that it would be a welcome step in India’s anti-colonial struggle. His views would soon change.

    Irwin’s retreat from the Dominion status promise

    • In 1929, Viceroy Irwin had vaguely announced that India would be granted dominion status in the future.
    • Known as the Irwin Declaration, it was warmly welcomed by Indians but faced massive backlash back in Britain.
    • The British population was still pro-Empire and India was seen as the Empire’s Crown Jewel.
    • Importantly, as the world economy went into a recession, India was arguably Britain’s most valuable colony with its vast land, resources, and population crucial for its economy.
    • Thus, under pressure from back home, Irwin went back on his word.

    Realizing the bluff

    • In a meeting with Gandhi, Muslim League’s Jinnah and a few other leaders, he said that he could not promise India dominion status any time soon.
    • This would be a turning point as the Congress grew increasingly united on the issue.
    • With the British unable to follow through on even reasonable reforms, Indians supported increasingly “radical” goals – a fully independent republic being one of the first.

    Declaration of Poorna Swaraj

    • The Lahore Session of the INC convened in December 1929.
    • On December 19, the historic “Poorna Swaraj” resolution was passed in the session.
    • This declaration of Independence was officially promulgated on January 26, 1930.
    • The Congress urged Indians to come out and celebrate “independence” on that day.
    • The Indian tricolour was hoisted across the country by Congress party workers and patriotic songs were sung as the country reconfigured its strategy for Independence.
    • It is with this declaration that India’s national movement “shifted from the language of charity to the language of justice.”

    Republic Day in post-Independence India

    • From 1930 till India finally won its independence in 1947, January 26 was celebrated as “Independence Day” or “Poorna Swaraj Day” with Indians reaffirming their commitment towards sovereignty on that day.
    • However, India won independence from the British on August 15, exactly two years after the Japanese surrendered to the Allies to end World War II.
    • When leaders had to decide on a day to promulgate India’s new constitution, January 26 was thought to be ideal.
    • Not only did this date already hold nationalist significance, the Constitution in many ways reflected the “Poorna Swaraj” declaration of two decades back.

     

  • Why was January 26 chosen to be India’s Republic Day?

    Introduction

    • On January 26, India celebrates Republic Day, marking the day when its Constitution came into effect in 1950.
    • However, the roots of this celebration trace back to January 26, 1930, when India made the historic “Poorna Swaraj” declaration, signifying its quest for complete independence from British rule.

    Context of the 1920s

    • Non-Cooperation Movement: The 1920s witnessed the aftermath of the Non Cooperation Movement and the Chauri Chaura incident, which prompted Mahatma Gandhi to temporarily halt non-violent protests.
    • Rise of Leaders: This period saw the emergence of notable leaders like Bhagat Singh, Chandrashekhar Azad, Jawaharlal Nehru, Subhash Chandra Bose, Vallabhai Patel, and C. Rajagopalachari, setting the stage for India’s future freedom struggle.

    Simon Commission and Nehru Report

    • Simon Commission: In 1927, British authorities appointed the Simon Commission to discuss political reforms in India, sparking nationwide protests with slogans like “Simon Go Back.”
    • Nehru Report: In response, the Indian National Congress (INC) established its own commission under Motilal Nehru, advocating dominion status for India within the British Empire.

    Internal Disagreements: Dominion or Republic?

    • Dominion Status Debate: While the Nehru Report called for dominion status, leaders like Subhash Chandra Bose and Jawaharlal Nehru favored complete independence, fearing that dominion status would align India with colonial exploitation in the British Empire.
    • Change in Gandhi’s Views: Initially supporting dominion status, Mahatma Gandhi’s stance evolved as he began advocating for complete independence.

    Irwin Declaration and Backtracking

    • Irwin Declaration: In 1929, Viceroy Irwin vaguely promised dominion status for India, which sparked hope among Indians but faced opposition in Britain.
    • Backtracking: Under pressure from Britain, Irwin retracted his promise during a meeting with Indian leaders, leading to growing unity within the INC for complete independence.

    Declaration of Poorna Swaraj

    • Lahore Session of INC: In December 1929, during the Lahore Session of the INC, the “Poorna Swaraj” resolution was passed, calling for complete independence from British rule.
    • Official Promulgation: On January 26, 1930, this declaration of independence was officially announced, marking a pivotal moment in India’s freedom struggle.
    • Nonviolent Protest: The resolution also affirmed the Gandhian principles of nonviolent protest, which became integral to the subsequent struggle for independence.

    Republic Day in Post-Independence India

    • Celebrating Independence: From 1930 until India’s independence in 1947, January 26 was celebrated as “Independence Day” or “Poorna Swaraj Day,” symbolizing India’s commitment to sovereignty.
    • Constitution Adoption: When India adopted its Constitution, leaders chose January 26 for Republic Day, as it held historical significance and aligned with the ideals of complete independence as articulated in the “Poorna Swaraj” declaration.
    • Symbolism: Today, Republic Day commemorates India’s journey to self-rule and reflects the principles enshrined in its Constitution.

  • Kharsawan Massacre of 1948: A Tragic Chapter in Jharkhand’s History

    Kharsawan

    Central Idea

    • On January 1, 1948, the town of Kharsawan in present-day Jharkhand witnessed a massacre reminiscent of what happened in Jallianwala Bagh in 1919.
    • Police opened fire at a crowd gathered for a protest and the weekly haat (market), killing hundreds, or by some accounts, thousands of Adivasis.

    Kharsawan Massacre: A Background

    • Since the creation of the Bihar and Orissa Province in 1912, Adivasis in the region sought a separate state, reflecting their unique culture and grievances.
    • This demand gained momentum over the years, with the Simon Commission acknowledging the distinct nature of the region in 1930.
    • In 1938, the Adivasi Mahasabha was established to further this cause, led by prominent leader Jaipal Singh Munda.

    Kharsawan’s Merger Controversy

    • Merger with Orissa: In 1947, Kharsawan, a princely state with a significant Odia-speaking population, decided to join Orissa during India’s princely states’ integration.
    • Adivasi Opposition: However, most Adivasis opposed this merger, desiring a separate state instead.

    The Massacre

    • Protest Gathering: On January 1, 1948, a large gathering was organized in Kharsawan to protest the merger, coinciding with the weekly market day. Over 50,000 people, including those from distant villages, assembled, many to see Jaipal Munda, who was expected but did not arrive.
    • Police Open Fire: The large crowd and tense atmosphere led the Orissa military police to open fire, resulting in a massacre. The exact number of casualties remains unclear, with estimates ranging from a few dozen to several thousand.
    • Aftermath: The bodies were disposed of in a well and the jungle, and many injured were left untreated. The incident remains a dark and unresolved chapter in Indian history.

    Legacy

    • Uncertain Death Toll: Official records state 35 deaths, but other sources, like P.K. Deo’s “Memoir of a Bygone Era,” suggest numbers as high as 2,000.
    • Lack of Accountability: No definitive report or accountability for the massacre has been established.
    • Memorial and Remembrance: A memorial in Kharsawan serves as a reminder of this tragedy, with political leaders often visiting to pay respects.

    Conclusion

    • The Kharsawan massacre is a poignant reminder of the complexities and tragedies during India’s transition to independence, particularly for marginalized communities like the Adivasis.
    • It underscores the unresolved issues of tribal rights and recognition in India’s history.

  • Indian National Congress (INC): From Foundation to Present Day

    inc

    Central Idea

    • On December 28, 1885, the Indian National Congress (INC) was established, marking the beginning of a significant journey in Indian politics.
    • The INC’s journey from influencing British policy to leading India’s nationalist movement, dominating post-independence politics, and its current decline offers a rich political narrative.

    Indian National Congress: Inception in 1885

    • Founding by AO Hume: Allan Octavian Hume, an English bureaucrat, founded the INC to advocate for greater self-governance in India.
    • First Session: The inaugural session in Bombay saw 72 reformers, journalists, and lawyers unite, aiming not for independence but to influence British policies favorably for Indians.
    • Safety Valve Theory: The INC initially served as a platform for Indians to express grievances, seeking to unify diverse population segments and regenerate the nation across various dimensions.

    Politics of Petitions

    • Early Challenges: The Congress faced criticism from both the British and Indians; the former for disrupting the status quo and the latter for its passive resistance approach.
    • Composition and Critique: Dominated by educated, upper-class individuals, the INC was often seen as too moderate and not sufficiently representative of all Indians.
    • Internal Divisions: By 1906, ideological differences led to a split between the moderates (Gopal Krishna Gokhale, Surendranath Banerjea) and the extremists (Bal Gangadhar Tilak), particularly over responses to the Bengal Partition.

    Leadership under Mahatma Gandhi

    • Reunification and Transformation: The INC, under Gandhi’s influence from 1915, transformed into a mass movement, focusing on social issues like caste discrimination and poverty.
    • Diverse Membership: Despite its Hindu upper-caste dominance, the party included members from various ethnic and religious backgrounds.
    • Purna Swaraj Declaration: At the 1929 Lahore session, the INC, under Jawaharlal Nehru’s presidency, committed to complete independence, a goal achieved in 1947 but marred by Partition.

    Dominance in Post-Independence India

    • Electoral Success: The INC’s legacy and organizational strength led to victories in the first six general elections.
    • Policy Direction: Under Nehru, the party promoted secularism, socialist economics, and non-aligned foreign policy.
    • Internal Power Struggles: Post-Nehru, internal conflicts emerged, notably between Indira Gandhi and the party’s old guard, leading to a split into Congress (R) and Congress (O).

    Onset of Decline

    • Electoral Setbacks: The Emergency period (1975-77) led to the INC’s first national electoral defeat in 1977.
    • Fluctuating Fortunes: While it regained power, the 1989 loss marked the end of its dominance, with the Bharatiya Janata Party (BJP) emerging as a strong alternative.
    • Recent Struggles: The INC’s significant reduction in parliamentary strength in the 2014 and 2016 elections underscores its ongoing decline.

    Back2Basics: Important Sessions of INC

    • 1896, Calcutta: Presided over by Rahimtulla M. Sayani, where the national song “Vande Mataram” was sung for the first time.
    • 1906, Calcutta: Presided over by Dadabhai Naoroji, where the goal of Swaraj (self-rule) was formally adopted.
    • 1917, Calcutta: Annie Besant became the first woman president of the INC.
    • 1924, Belgaum: The only session presided over by Mahatma Gandhi.
    • 1937, Faizpur: The first session held in a rural area, reflecting the INC’s commitment to rural issues and agrarian reform.
    • 1938, Haripura: Subhas Chandra Bose elected as President, which marked a shift towards a more radical approach in the freedom struggle.
    • 1940, Ramgarh: Last session presided over by Mahatma Gandhi; emphasized on individual Satyagraha.
    • 1955, Avadi (Madras): Adoption of the ‘Avadi Resolution’ which called for a socialist pattern of society.
    • 1964, Bhubaneswar: First session after the death of Jawaharlal Nehru, marking a new era in the party’s leadership.

  • Evolution of Passports in the Context of ‘Dunki’

    Passports

    Central Idea

    • A recent Bollywood movie ‘Dunki’ addresses the complex issue of immigration.
    • The term “donkey journey” in the title refers to the perilous routes taken by people lacking legal permits or financial means to immigrate.
    • The film highlights that the current system of visas and passports is a relatively recent development, dating back about 70 years.

    Historical Perspective on Passports

    • Early Forms of Passports: Passports, serving as identity proofs and travel permits, have existed in various forms for centuries.
    • Biblical Reference: The Book of Nehemiah mentions King Artaxerxes of ancient Persia providing letters for safe passage, akin to modern passports.
    • European Documentation: In France and the United Kingdom, systems similar to modern passports were in place well before the French Revolution of 1789.

    The French Passport System

    • Internal and Overseas Passports: France required internal passports for domestic travel and overseas passports for foreign trips.
    • State Control and Regulation: The system was also used to regulate skilled workers and prevent the entry of potential troublemakers.

    Emergence of Modern Passports

    • Shift in India: Before World War I, India did not issue passports, but the British government introduced mandatory passports under the Defence of India Act (1914 to 1918).
    • Global Changes Post-World Wars: The need for secure borders during the World Wars led to a global shift in the perception and use of passports.
    • British Nationality and Status of Aliens Act: This 1914 Act in Britain consolidated laws related to citizenship and introduced modern passport features.

    Standardization and Regulation

    • League of Nations’ Involvement: In 1920, the League of Nations aimed to standardize passport systems, with the British model becoming widely adopted.
    • US Immigration Laws and Passports: The US introduced passport laws in the 1920s, coinciding with immigration restrictions from Asia.

    Public Reception and Cultural Impact

    • Personal Discomfort: In the US and UK, some people found the detailed physical descriptions and identity verification in passports intrusive.
    • Media Attention: The requirement for prominent individuals, including President Woodrow Wilson, to have passports garnered significant media interest.

    Conclusion

    • Beyond Wartime Necessity: Initially intended as a wartime tool, passports have become an integral part of modern citizenship and international travel.
    • Continued Evolution: The history of passports, as explored in ‘Dunki’, reflects the ongoing evolution of identity verification and border control in response to global socio-political changes.