Theoretically, two major trends can be identified in the Swadeshi Swadeshi Movement- 'constructive Swadeshi' and political 'extremism'. Constructive Swadeshi was the trend of self-help through Swadeshi industries, national schools and attempts at village improvement and organisation.
This found expression through the business ventures of prafulla chandra roy or nilratan sarkar , national education movement laid down by Satishchandra Mukherjee, and constructive work in villages through a revival of the traditional Hindu samaj sketched out by rabindranath tagore. Swadesh Bandhav Samity of aswini kumar datta also played a major role in the effort for reconstruction. This, however, had little appeal to the excited educated youth of Bengal who were drawn much more to the creed of political 'extremism'.
Their fundamental difference with the preachers of constructive Swadeshi was over methods, and here the classic statement came from aurobindo ghosh in a series of articles in April , later reprinted as 'Doctrine of Passive Resistance'. He visualised a programme of 'organised and relentless boycott of British goods, officialised education, justice and executive administration', backed up by the positive development of Swadeshi industries, schools and arbitration courts , and also looked forward to civil disobedience, 'social boycott' of loyalists, and recourse to armed struggle if British repression went beyond the limits of endurance.
Another controversy arose over cultural ideas, between modernistic and Hindu revivalist trend. The Swadeshi mood in general was closely linked with attempts to associate politics with religious revivalism.
National education plans often had a strong revivalist content and 'boycott' was sought to be enforced through traditional caste sanctions. The province of Bengal had a population of almost It included Bihar's Hindi - speaking regions, Odisha's Odia - speaking regions, and Assam's Assamese - speaking region, making it an enormous administrative entity. Bengal's former province was divided into two new provinces "Bengal" including West Bengal as well as the province of Bihar and Orissa and East Bengal and Assam with Dacca as the latter's capital.
The division of the state was intended to curb the influence of Bengali not only by placing Bengali under two administrations but also by reducing it to a minority in Bengal itself, as in the new proposal Bengal would have 17 million Bengali and 37 million Odia and Hindi speakers.
Also, as mentioned earlier, the partition was intended to foster a different kind of division, this time based on religion. Bengal's partition came into effect on October 16, Importance of the Swadeshi and Boycott Movements 1. Our work is not purely academic but is public history with humanitarian undertones. We are devoting our lives to serving witnesses and to creating a more empathetic world. Watch on YouTube :.
The Partition Archive has been featured over times by journalists. To see a more complete list, visit this newsroom. An exhibition at the Mandi House Metro Station brought glimpses into Delhi's past through excerpts of oral history. Quotes from those who fled Delhi in and those who migrated to Delhi in attempt to capture the impacts of Partition on Delhi in Also included in the display are images from a captivating exhibit held by The Partition Archive at the India Habitat Center, entitled 'Women During Partition.
Read about it in the news: Anand Bazaar Patrika. Sunday Stories Live is an interactive webseries that airs live on Facebook and YouTube featuring eminent movers and shakers changing our perception on South Asian history, on South Asian current events, especially as it relates to modern remnants of colonialism and the Partition. The writings of Vande Mataram revolutionized the political attitude of Bengal. Apart from this, vernacular newspapers such as the Sanjivani and the Bangabashi expressed open hostility against the proposal.
The Amrita Bazaar Patrika in its issue of 14 December called on the people of East Bengal to hold public meetings in every town and village to prepare petitions for submission to the government, which was signed by lakhs of people. Other than boycott and burning of foreign goods, people also resorted to 'peaceful picketing' which destined to become a normal feature in almost every type of political agitation in the future.
All these gave the police a good opportunity to interfere. The volunteers were roughly handled and if they resisted, the police beat them with lathis. These 'Regulation Lathis', as they were called, were freely used by the police in the first instance to drive away from the picketers and to disperse crowds, whether rioters or peaceful, if they were supposed to be sympathetic to the picketing volunteers.
The uttering of Vande Mataram was indisputable evidence of such sympathy and later it was made illegal to shout Vande Mataram in a public place. The Government also issued instructions to the educational institutions to control their boys and prevent them from participating in the swadeshi movement. Rural markets were controlled bans were put on processions and meetings, leaders were put into confinement without any trial and loyal Muslims were made to go against the recalcitrant Hindus.
It is difficult to form an accurate estimate of the effect of the Boycott movement on the import of foreign goods in Bengal, as no exact statistics are available. It appears, however, from the official and confidential Police reports that for the first two or three years, there was a serious decline in the import of British goods, particularly cloth. Passive resistance could not go for long and its ultimate result could never be in doubt. This was the genesis of the sudden emergence of a network of secret revolutionary organizations that were determined to meet the Government on equal terms, by collectively arms and opposing terrorism by terrorism.
The Swadeshi partition and the Government measures also finally led to the split of Hindus and Muslims and virtually the formation of the Muslim League in Although Swadeshi was originally conceived as merely a handmade of a boycott of foreign goods and meant only to be an urge to use indigenous in preference to foreign goods, it soon attained a much more comprehensive character and became a concrete symbol of nationalism.
No less significant was that Swadeshi in Bengal brought into the vortex of politics a class of people-the landed aristocracy—who had hitherto held studiously aloof from the congress or any other political organization. Outside Bengal, it gave a rude shock of disillusionment to the whole of India and stimulated the political thoughts of the people. Swadeshi emphasized "Aatma shakti" or soul force. One particular aspect of the Swadeshi movement which M. Gandhi prized above everything else should be specially emphasized.
It taught the people to challenge and defy the authority of the Government openly in public and took away from the minds of even ordinary men the dread of police assault and prison as well as the sense of ignominy which hitherto attached to them. To go to prison or get a badge of honor and not as hitherto a brand of infancy. The Swadeshi Movement had its genesis in the anti-partition movement which was started to oppose the British decision to partition Bengal. The Government's decision to partition Bengal had been made public in December The official reason given for the decision was that Bengal with a population of 78 million about a quarter of the population of British India had become too big to be administered.
This was true to some extent, but the real motive behind the partition plan was the British desire to weaken Bengal, the nerve center of Indian nationalism. The Post-Independence "Swadeshi Movement" has developed forth differently than its pre-independence counterpart. While the pre-independence movement was essentially a response to colonial policies, the post-independence Swadeshi movement sprung forth as an answer to increasingly oppressive imperialistic policies in the post- Second World War climate.
For a nation emerging from two centuries of colonial oppression, India was required to compete with the industrialised economies of the west. While rapid industrialisation under the umbrella of "Five year Plans" were aimed at enabling a self-sufficient India, the need to balance it with a predominantly agrarian set-up was the need of the hour. This need to preserve the old fabric of an agrarian country while simultaneously modernising, necessitated a resurgence of a slightly recast "Swadeshi Movement".
Forerunners of this resurgent movement was noted journalist, writer and critic S. In the Digital World Swadeshishopping.
The word Swadeshi derives from Sanskrit and is a sandhi or conjunction of two Sanskrit words. Swa means "self" or "own" and desh means country, so Swadesh would be "own country", and Swadeshi , the adjectival form, would mean "of one's own country". Swadeshi movement The Swadeshi movement , part of the Indian independence movement and the developing Indian nationalism , was an economic strategy aimed at removing the British Empire from power and improving economic conditions in India by following the principles of swadeshi which had some success.
Joshi and Bhaswat K. This was also known as First Swadeshi Movement.
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