Sunday, 10 November 2024

Assignment: 201: Pre-Independence Indian English Literature(22406)

 

Nationalism in Rabindranath Tagore's Work: A Harmonious Blend of Cultural Pride and Universal Humanism


Hello everyone…..

This blog is part of an assignment for the paper 201: Pre-Independence Indian English Literature(22406) , Sem - 3, 2024.

Personal Information: 

Name: Riya M Bhatt. 

Betch: M.A sem 3 (2023-2025)

Enrollment number: 5108230005

Roll number: 24

Email: riyabhatt6900@gmail.com


Assignment details: 

Topic:- Nationalism in Rabindranath Tagore's Work: A Harmonious Blend of Cultural Pride and Universal Humanism

Paper & subject code:- 201: Pre-Independence Indian English Literature(22406)

Submitted to:- Smt. Sujata Binoy Gardi, Department of English, MKBU, Bhavnagar 

Date of Submission:- 18 November , 2024

Points to ponder: 

  • Abstract 
  • Keywords
  • Author Biography 
  • Introduction
  • Early Nationalist Sentiments
  1. Socio-Political Background and the Bengal Renaissance
  2. Literary Reflection of Early Nationalism
  3. The swadeshi movement 
  • Critique of Narrow Nationalism
  1. Sift in Perspective 
  2. A universal Critique
  3. Dialogue with Gandhi 
  • Universal Humanism
  • Critiques and Scholarly Reviews
  • Conclusion
  • References  

Abstract

Rabindranath Tagore, India’s Nobel laureate in literature, was a towering figure whose views on nationalism evolved alongside his prolific literary career. From early nationalist fervor during the Swadeshi movement to a matured critique of aggressive, exclusionary patriotism, Tagore’s works reveal a deep commitment to cultural pride, unity, and universal humanism. This paper examines Tagore’s evolving stance on nationalism through a close reading of his poetry, essays, and novels. The research highlights his advocacy for a broad, inclusive vision of India that transcends divisive nationalism, championing a spirit of universal brotherhood rooted in cultural and spiritual richness. Tagore’s insights, as captured in his literary masterpieces, remain relevant in contemporary discussions on national identity and global harmony.

Keywords

Rabindranath Tagore, nationalism, universal humanism, cultural nationalism, Indian independence, Swadeshi movement, literary critique, Indian literature

Author Biography

Rabindranath Tagore (1861–1941), born into a distinguished Bengali family in Calcutta (now Kolkata), was a polymath who left an enduring mark on literature, music, and philosophy. Tagore was a poet, novelist, playwright, composer, and social thinker whose ideas influenced both the Indian and international landscape. He became the first non-European to receive the Nobel Prize in Literature in 1913 for 'Gitanjali', a collection of deeply spiritual poems that reflected his unique blend of the mystical and the earthly. 


Tagore’s life was framed by both privilege and tragedy, which fueled his introspection and creativity. He was deeply influenced by the socio-political upheavals of his time, including the British colonial rule and the Indian independence movement. Tagore’s engagement with the Bengal Renaissance—a cultural and intellectual awakening—shaped his nationalist sentiments and philosophical outlook. His critical stance on nationalism and his advocacy for universal humanism established him as a prophetic voice that transcended borders and eras.

Introduction

Rabindranath Tagore’s philosophy on nationalism presents a nuanced understanding of cultural pride balanced with a vision of global unity. Tagore’s life spanned an era of significant political change in India, marked by the rise of nationalist movements and the eventual fight for independence from British colonial rule. Initially influenced by the fervor of nationalist aspirations, Tagore’s literary works and public discourses evolved to critique the darker aspects of nationalism that bred division and violence. This paper seeks to explore Tagore’s journey from early nationalist engagement to a broader, more inclusive philosophy that emphasized humanity's interconnectedness.

Tagore’s nationalism, rooted in India’s spiritual heritage and cultural richness, was distinct from the aggressive forms of nationalism that surfaced in the early 20th century. He believed that true patriotism did not mean blind allegiance to a nation but rather a commitment to values that uphold human dignity and freedom. His vision of India was one where diversity was cherished, and unity was cultivated through cultural appreciation and shared humanity.


Early Nationalist Sentiments

1. Socio-Political Background and the Bengal Renaissance

Tagore’s early nationalism must be understood in the context of the Bengal Renaissance, a period of intellectual and cultural awakening that sought to revive India’s identity amidst colonial subjugation. Tagore, a product of this renaissance, found inspiration in its ideals of social reform, education, and cultural renewal. The oppressive policies of British rule, such as the partition of Bengal in 1905, ignited widespread discontent and fueled the rise of the Swadeshi movement, which emphasized self-reliance and the promotion of indigenous industries.

2. Literary Reflections of Early Nationalism

Rabindranath Tagore’s early works often embodied a deep sense of national pride and resistance against British colonial rule. His poetry and songs, particularly in Manasi (1890) and Gitanjali (1910), expressed an emerging awareness of India's cultural heritage and its potential for rejuvenation. Tagore’s famous Bharoto Bhagyo Bidhata (1905), which later became India's national anthem, is a prime example of his literary reflection on nationalism. It conveys a vision of India as a divine entity, whose destiny is shaped by a higher spiritual force. In this song, Tagore celebrates the moral and spiritual unity of India, invoking the nation as a living entity capable of transcending colonial oppression. The opening lines, “Thou dispenser of India’s destiny, / Victory, victory, victory to thee,” echo his belief that the strength of the nation was rooted in its spiritual essence rather than in material or political power. This early enthusiasm for nationalism reflected his belief in India's inherent greatness and the potential for unity among its people, transcending religious and cultural differences.

Yet, Tagore’s works during this period also depicted a growing awareness of the need for reform in Indian society, alongside resistance to colonialism. In his Swadeshi songs, he emphasized the need for self-reliance and the promotion of indigenous industries, urging his countrymen to break free from the economic chains of colonial exploitation. These works were a direct reflection of the Swadeshi Movement, which called for boycotting British goods in favor of supporting indigenous enterprises. Tagore’s poems and essays from this period celebrated the idea of self-sufficiency and collective strength. However, his vision of nationalism remained deeply intertwined with a sense of moral and spiritual awakening, rather than a purely political or economic struggle. This dual emphasis on national pride and cultural rejuvenation helped shape his early thoughts on Indian nationalism, imbuing them with a sense of transcendence beyond colonial subjugation.

Tagore’s early poetry and songs were infused with a sense of national pride and a call to action. In "Bharoto Bhagyo Bidhata", he wrote:

“Thou dispenser of India’s destiny, / Victory, victory, victory to thee.”

This song, imbued with hope and reverence for India’s spiritual essence, reflected Tagore’s belief in a higher moral authority guiding the nation. Although it was later adopted as the national anthem, its deeper meaning underscored the vision of an India that could rise above colonial and internal strife through unity and divine inspiration.

“Swadeshi Samaj” (The Society of Self-Reliance)

In his essay Swadeshi Samaj (1904), Tagore advocated for self-reliance and the rebuilding of Indian society through local initiatives and collective efforts, echoing themes from the Swadeshi movement.
Tagore emphasized that the strength of India lies in self-sufficiency, rooted in her unique cultural identity rather than mimicking the West. 
He writes:

“In building the country, we should not imitate the West. We should try to build on our own resources, utilizing our indigenous industries and cultural values.”

Here, Tagore urges his fellow countrymen to look within India for strength rather than relying on British imports or ideologies, a sentiment central to the Swadeshi movement.


3. The Swadeshi Movement and Personal Involvement

Tagore was actively involved in the Swadeshi Movement, which emerged as a reaction to the British decision to partition Bengal in 1905. The movement was a call for economic and cultural self-reliance, urging Indians to reject British goods and support indigenous industries. Tagore’s involvement was not merely symbolic; he wrote several works, including songs and essays, that promoted the idea of self-sufficiency and cultural pride. His composition, Jana Gana Mana, which would later become the national anthem, resonated with the ideals of the Swadeshi Movement by emphasizing the unity of the diverse peoples of India. Tagore used his literary genius to inspire the masses, urging them to rediscover their own heritage and take pride in their indigenous cultures. He also advocated for the promotion of indigenous industries and self-reliance, particularly in Bengal, where he established a school, Shantiniketan, to foster the values of self-sufficiency and cultural renewal. His participation in the Swadeshi Movement reflected his belief that the struggle for independence was not only a political one but also a cultural and intellectual reawakening.

However, as Tagore became more involved in the movement, he began to notice the growing trend of religious and ethnic exclusion that was beginning to take shape within the Swadeshi Movement. The movement, initially united under the banner of anti-colonial resistance, began to be increasingly characterized by violence and intolerance. Tagore’s commitment to peace and inclusivity led him to question the direction in which the movement was headed. He became disillusioned with the growing polarization between Hindus and Muslims, as well as the violent tactics that some factions of the movement were employing. Tagore’s frustration with the increasingly divisive nature of the movement led him to withdraw from active participation, and he began to criticize the narrow, sectarian nationalism that was emerging in its place. This shift in his perspective marked the beginning of his deeper critique of nationalism as he grappled with the complexities of political and cultural identity in a colonial context. Tagore played a significant role in the Swadeshi movement, which aimed to resist British economic exploitation by promoting indigenous goods and industries. His compositions from this period inspired collective resolve and solidarity. However, he soon observed the movement's descent into violence and exclusion, which conflicted with his principles of peace and inclusivity. This marked the beginning of a transformation in his views on the nature of nationalism.

The Song “Ekla Chalo Re” (Walk Alone)

Tagore’s iconic song “Ekla Chalo Re,” written during the Swadeshi movement, is often interpreted as a reflection of his determination to move forward, even if he must do so alone.
The lyrics urge an individual to persevere in their duty for the nation, even if others hesitate to join. The lines read:

“If they answer not to thy call, walk alone. / If they are afraid and cower mutely facing the wall, / O thou of evil luck, open thy mind and speak out alone.”

This song became an anthem of resilience, encouraging Indians to pursue their convictions with strength and independence. However, it also foreshadowed Tagore’s growing concern that nationalism could require an inner resolve that might be hard to maintain collectively.

The Play Ghare-Baire (The Home and the World)

Tagore’s novel Ghare-Baire (1916), often translated as The Home and the World, explores the Swadeshi movement’s impact on Indian society through the lives of three characters: Nikhil, Bimala, and Sandip. The story illustrates Tagore’s disillusionment with the movement’s transformation from a noble ideal into a vehicle of aggressive, divisive nationalism. In the novel, Sandip, a fervent nationalist, manipulates Bimala’s patriotism to serve his political interests, using the Swadeshi movement to justify unethical actions. Nikhil, in contrast, represents Tagore’s ideals, advocating for a peaceful, inclusive approach. 
At one point, Nikhil, echoing Tagore’s own doubts, expresses his opposition to violent nationalism:

“I am willing to serve my country; but my worship I reserve for Right, which is far greater than my country. To worship my country as a god is to bring a curse upon it.”

Through Nikhil, Tagore emphasizes that blind devotion to the nation, at the expense of ethical principles, is dangerous. This line encapsulates his belief that nationalism should not compromise universal values of justice and morality.


Critique of Narrow Nationalism

1. Shift in Perspective

As the years passed and Tagore became more immersed in the intellectual and philosophical currents of his time, his perspective on nationalism began to evolve. His early engagement with the Swadeshi Movement and his call for a united India gradually gave way to a more nuanced and critical view of nationalism. Tagore became increasingly wary of the dangers posed by narrow, exclusive nationalism, particularly as it began to manifest in divisive political and social movements. In his essays, such as Nationalism (1917), he argued that nationalism, when reduced to a dogma, could lead to the suppression of individuality, creativity, and human compassion. He saw the rise of nationalist movements across the world, particularly in Europe, as deeply troubling. Tagore was concerned that nationalism, if left unchecked, would become a force that fostered division, hatred, and conflict, rather than unity. He believed that the obsession with borders and national identity would eventually undermine the very values of fraternity and unity that nationalism was originally meant to promote. This shift in perspective signified Tagore’s growing realization that the pursuit of freedom and independence could not be achieved at the cost of humanism and moral integrity.

In response to the intensifying nationalism in India, Tagore increasingly called for a broader, more inclusive vision of India’s future. His idea of nationalism was no longer confined to a narrow sense of political independence from Britain; instead, he emphasized the importance of global solidarity and universal human values. In his lectures and writings, he proposed a vision of India as a place where diverse cultures, religions, and languages could coexist in harmony, transcending the divisions of caste, creed, and region. Tagore’s evolving views on nationalism were informed by his deep commitment to humanism and the belief that true freedom could only be achieved when individuals recognized their interconnectedness with the world. His critique of narrow nationalism became more pronounced as he saw the rise of exclusionary ideologies, both in India and abroad, that threatened to erode the values of tolerance, compassion, and universal brotherhood. This shift marked a pivotal moment in his intellectual journey, as he moved from advocating for political independence to championing a more holistic vision of human freedom.

The violent turn of the nationalist movement and the global impacts of World War I led Tagore to rethink his position. In his lecture series, 'Nationalism' (1917), Tagore wrote:

 “Nationalism is a great menace. It is the particular thing which for years has been at the bottom of India’s troubles.”

He believed that nationalism, when devoid of moral and spiritual guidance, became an instrument of power that divided people rather than united them. Tagore’s concern was that a narrow interpretation of nationalism could lead to xenophobia, aggression, and the suppression of individual freedoms.


2. A Universal Critique

Tagore’s critique was not limited to Indian nationalism but extended globally. He was critical of the Western nations' nationalism that fueled imperialism and warfare. His travels to Japan and the United States during this period further reinforced his belief that a world dominated by narrow nationalist interests was doomed to conflict. Tagore’s critique of nationalism extended beyond India and was deeply global in its scope. His concern with the rise of nationalism was informed by his travels to the West, where he witnessed the destructive impact of nationalism on international relations. In his interactions with Western thinkers and political leaders, Tagore voiced his disillusionment with the militaristic and imperialistic tendencies of European nationalism. He saw how the quest for national power in Europe had led to colonial expansion, exploitation, and global conflict. His critique of Western nationalism, articulated in works like Nationalism, argued that the obsession with national pride and territorial dominance was a significant factor in the wars and conflicts of the modern world. He contended that the idea of the nation-state, with its emphasis on sovereignty and territorial integrity, was fundamentally flawed because it ignored the interconnectedness of humanity and the need for global cooperation. Tagore’s views on nationalism were shaped by his belief that true progress could only be achieved through mutual understanding and respect among nations, rather than through the assertion of power or the pursuit of national self-interest.

In his critiques, Tagore also pointed to the dangers of nationalism as it manifested in countries like Japan and the United States, where nationalist fervor had been used to justify imperial expansion and racial superiority. His travels to Japan, where he encountered a rising nationalism that was increasingly assertive in its imperial ambitions, further reinforced his skepticism toward nationalism. He observed the tensions between national pride and ethical responsibility, noting that nationalism often masked deeper social inequalities and exclusionary practices. Similarly, in the United States, Tagore criticized the country’s expansionist policies and its treatment of marginalized communities, particularly African Americans and Native Americans. For Tagore, the rise of nationalism in both the East and the West was a dangerous trend that threatened to undermine the values of universal brotherhood, compassion, and peace. He believed that nationalism, when disconnected from a sense of global ethics, would only lead to conflict and suffering. Tagore’s universal critique of nationalism thus transcended the specific context of Indian independence and spoke to the broader challenges facing the world in the early 20th century.

Lectures and Essays: “Nationalism” (1917)

Tagore’s collection of essays, Nationalism (1917), is one of his most significant works addressing the global nature of his critique. In these essays, he expressed deep concerns about how Western-style nationalism emphasized power and domination, often resulting in war and exploitation. He wrote:

“The nation, as I have said, is the greatest of all evils for the people of the world. The idea of the Nation is one of the most powerful anaesthetics that man has invented.”

Here, Tagore viewed the nation-state as an artificial construct that suppressed the natural moral and spiritual instincts of individuals. He believed that nationalism, especially as practiced in Western countries, disconnected humanity from its shared ethical foundation.

Experience in Japan

Tagore's visit to Japan in 1916 left a significant impact on his perception of nationalism. While he admired the discipline and cultural pride of the Japanese people, he was alarmed by the growing militaristic nationalism that he witnessed. In his essays, he articulated a warning about the dangers of Japan’s turn toward imperial ambition:

“I saw in Japan the ghost of an impending disaster... nationalism is not merely a political ideal; it is a collective temper, which when inflamed, breeds suspicion, arrogance, and war.”

Tagore’s observations highlighted how Japan’s nationalistic fervor could potentially lead to aggressive imperial actions, a prophecy that proved prescient with the subsequent events of World War II.

Addressing the United States

During his visit to the United States, Tagore’s speeches often included critiques of the competitive, materialistic spirit that drove American nationalism. He noted the stark contrast between the idealism professed by the nation and the commercial and militaristic reality he observed. In one of his addresses, he said:

“America, with all its vast power and wealth, is not a happy nation... its nationalism, tied to its economic interests, becomes an unquenchable thirst for more.”

Tagore was concerned that American nationalism was deeply intertwined with economic expansionism, which fostered inequality and global tensions.

Criticism of European Nationalism

Tagore’s experiences in Europe, particularly during and after World War I, reinforced his critique of nationalism as a destructive force. In his writings, he reflected on how European nations’ aggressive pursuit of power led to widespread suffering. In Nationalism, he observed:

“The Western world has accepted nationalism as its religion and has sacrificed humanity at its altar, believing that the sacrifice will bring them prosperity and peace.”

This pointed critique underscores Tagore’s belief that the Western concept of nationalism was inherently flawed, leading nations into conflict rather than cooperation.

3. Dialogue with Gandhi

Tagore’s intellectual exchange with Mahatma Gandhi encapsulated the tension between two differing visions of nationalism. While Gandhi viewed nationalism as a means to achieve political independence, Tagore warned of the dangers it posed when it became an ideology disconnected from human compassion and global ethics. Their discourse, respectful yet probing, showcased Tagore’s insistence on a higher moral ground where freedom meant more than the absence of colonial rule—it meant the pursuit of universal love and justice.

One notable exchange between Gandhi and Tagore was documented through their letters and essays, including public commentary. Tagore’s concerns were often articulated through published essays such as The Cult of the Charkha, where he critiqued Gandhi’s emphasis on spinning the charkha (spinning wheel) as symbolic of self-reliance:

“The charkha does not in itself solve the problem of poverty and does not uplift the spiritual mind of man. It may achieve mechanical unity, but unity of the spirit comes from the greater consciousness of the whole world, not the insular act of spinning thread.”

Tagore valued Gandhi’s intent to promote self-reliance but argued that true freedom involved more than just physical self-sufficiency; it needed to embody a broader moral vision that reached beyond nationalistic sentiment.

In contrast, Gandhi acknowledged Tagore’s views but defended his stance in pieces like The Poet and the Charkha
:

“I understand the Poet’s disquiet, but for me, the charkha is a tool that brings dignity to the masses, reconnects them with their roots, and becomes a symbol of their resistance.”

Spiritual and Ethical Underpinnings
Tagore’s broader philosophical difference with Gandhi was his focus on universal humanism. In Nationalism, he wrote:

“Patriotism cannot be our final spiritual shelter; my refuge is humanity. I will not buy glass for the price of diamonds, and I will never allow patriotism to triumph over humanity as long as I live.”

This quote encapsulates Tagore’s core belief that nationalism should never overshadow human compassion and universal ethics. For him, the ultimate goal was to foster a world where individuals recognized their common humanity, surpassing national boundaries.

Gandhi respected this perspective but saw the pursuit of Indian self-rule as a crucial step towards such global ethical harmony:

“For India to play her destined role of showing the path of peace to the world, she must first be free.”


Universal Humanism

Rabindranath Tagore's humanism was a comprehensive philosophy that combined spiritual values with progressive social ideals. As a "citizen of the world" and "universal man," his humanistic vision was rooted in the teachings of the Upanishads but embraced truth from all sources - including Christianity, Islam, Buddhism, and Western thought.

Key aspects of his humanism include:

1. Religious Outlook: Unlike some humanists who rejected religion, Tagore saw no conflict between faith and humanism. His "Religion of Man" opposed dogmatism and embraced liberal, progressive elements from all traditions.

2. Social Reform: He actively fought against social evils like caste discrimination, untouchability, and gender inequality. He supported widow remarriage and women's rights, demonstrating his commitment through both words and actions.

3. Universal Vision: Tagore rejected narrow nationalism in favor of internationalism. He saw unity in diversity as the essence of Indian culture and advocated for a world free from "arrogant nationalism."

4. Practical Humanism: Unlike purely philosophical humanists, he combined self-reliance with humanitarian work. He established educational institutions like Visva-Bharati and Sriniketan, promoted rural development, and worked for tribal welfare.

Tagore's humanism remains relevant today as it offers a balanced approach to maintaining cultural identity while embracing progressive values, combining spiritual wisdom with social reform, and fostering both national development and international understanding.

 Foundations in Spiritual Philosophy

Tagore’s universal humanism was deeply influenced by Upanishadic teachings, which emphasized the interconnectedness of all life. He believed that true freedom and national pride could only be achieved by recognizing the shared essence of humanity. In "Gitanjali", he wrote:

 “Where the mind is without fear and the head is held high; / Where the world has not been broken up into fragments / By narrow domestic walls...”

This poem illustrates Tagore’s vision of a world where individuals rise above divisions of nationality, race, and religion.


Critiques and Scholarly Reviews

Scholars have often analyzed this dialogue as an embodiment of the philosophical tension between ethical universalism and practical nationalism. Historian B.R. Nanda noted:

“The dialogue between Gandhi and Tagore was not a clash but a harmonious discord that enriched India’s political and moral discourse. Tagore’s idealism tempered Gandhi’s pragmatism, ensuring that India’s nationalism retained a spiritual dimension.”


Literary critic Sisir Kumar Das observed:


“Tagore’s warnings were prescient. His critiques of mass movements revealed the poet’s foresight about the potential for nationalist ideals to become exclusive and intolerant.”


Modern historian Ramachandra Guha has highlighted this debate as a key element in understanding the dual legacies of both leaders:


“Tagore’s dialogues with Gandhi remind us of the need to blend patriotism with universalism. Their differing views reflect complementary truths that are essential for any society balancing freedom and humanity.”

Reflections in Tagore’s Literary Works

Tagore’s play The Home and the World encapsulates this tension between nationalism and broader humanist ideals. The character of Nikhil, who embodies Tagore’s voice, urges caution against passionate nationalism that blinds people to broader ethical considerations:

“I am willing to serve my country; but my worship I reserve for right which is far greater than my country. To worship my country as a god is to bring a curse upon it.”

This reflects his fear of nationalism becoming an end in itself, devoid of moral compass.

Legacy of the Dialogue

The respectful yet probing nature of Tagore and Gandhi’s dialogue continues to inspire modern discussions about nationalism and global ethics. Their differing yet complementary visions underscore the importance of balancing national aspirations with universal values.

Conclusion

Rabindranath Tagore’s vision of nationalism was unique in its scope and depth. He embraced a form of cultural nationalism that celebrated India’s rich heritage while warning against the dangers of exclusionary and violent nationalism. His belief in universal humanism and the shared spiritual essence of humanity made his critique profound and relevant, transcending his time and offering insights for today’s global challenges. Tagore’s legacy remains a testament to the power of art and thought in shaping a world that values both national identity and collective human progress.


Works Cited

-

No comments:

Post a Comment

Subscribe to: Post Comments (Atom)

Assignment : 209: Research Methodology

  Plagiarism in the Modern Age: Definitions, Forms, Consequences, Detection, and Prevention Personal Details:- Name: Riya Bhatt Batch: M.A...

  • Book Review: The Art of Being Posthuman by Francesca Ferrando
    The Art of Being Posthuman by Francesca Ferrando Hello everyone...  "Ferrando is a visionary endowed with a profound sense of ethics. ...
  • Movie Screening
    Screening of the movie " Black"  Hello everyone....  This blog is based on screening of the Movie  "Black" which was rel...
  • Midnight's Children
     From Midnight to Margins Hello Everyone,  "From Midnight to Margin" , my this blog is based on thinking activity assigned by Prof...