The Case For India/Chapter III/I
What is a Nation?[edit]
Self-Government is necessary to the self-respect and dignity of a People; Other-Government emasculates a Nation, lowers its character, and lessens its capacity. The wrong done by the Arms Act, which Raja Rampal Singh voiced in the Second Congress as a wrong which outweighed all the benefits of British Rule, was its weakening and debasing effect on Indian manhood. "We cannot," he declared, "be grateful to it for degrading our natures, for systematically crushing out all martial spirit, for converting a race of soldiers and heroes into a timid flock of quill-driving sheep." This was done not by the fact that a man did not carry arms—few carry them in England—but that men were deprived of the right to carry them. A Nation, an individual, cannot develop his capacities to the utmost without liberty. And this is recognised everywhere except in India. As Mazzini truly said:
God has written a line of His thought over the cradle of every
people. That is its special mission. It cannot be cancelled; it
must be freely developed.
For what is a Nation? It is a spark of the Divine Fire, a fragment of the Divine Life, outbreathed into the world, and gathering round itself a mass of individuals, men, women and children, whom it binds together into one. Its qualities, its powers, in a word, its type, depend on the fragment of the Divine Life embodied in it, the Life which shapes it, evolves it, colours it, and makes it One. The magic of Nationality is the feeling of oneness, and the use of Nationality is to serve the world in the particular way for which its type fits it. This is what Mazzini called "its special mission," the duty given to it by God in its birth-hour. Thus India had the duty of spreading the idea of Dharma, Persia that of Purity, Egypt that of Science, Greece that of Beauty, Rome that of Law. But to render its full service to Humanity it must develop along its own lines, and be Self-determined in its evolution. It must be Itself, and not Another. The whole world suffers where a Nationality is distorted or suppressed, before its mission to the world is accomplished.
The Cry for Self-Rule.[edit]
Hence the cry of a Nation for Freedom, for Self-Rule, is not a cry of mere selfishness demanding more Rights that it may enjoy more happiness. Even in that there is nothing wrong, for happiness means fulness of life, and to enjoy such fulness is a righteous claim. But the demand for Self-Rule is a demand for the evolution of its own nature for the Service of Humanity. It is a demand of the deepest Spirituality, an expression of the longing to give its very best to the world. Hence dangers cannot check it, nor threats appal, nor offerings of greater pleasures lure it to give up its demand for Freedom. In the adapted words of a Christian Scripture, it passionately cries: "What shall it profit a Nation if it gain the whole world and lose its own Soul? What shall a Nation give in exchange for its Soul?" Better hardship and freedom, than luxury and thraldom. This is the spirit of the Home Rule movement, and therefore it cannot be crushed, it cannot be destroyed, it is eternal and ever young. Nor can it be persuaded to exchange its birthright for any mess of efficiency-pottage at the hands of the bureaucracy.
Stunting the Race.[edit]
Coming closer to the daily life of the people as individuals, we see that the character of each man, woman and child is degraded and weakened by a foreign administration, and this is most keenly felt by the best Indians. Speaking on the employment of Indians in the Public Services, Gopal Krishna Gokhale said:
A kind of dwarfing or stunting of the Indian race is going on
under the present system. We must live all the days of our life
in an atmosphere of inferiority, and the tallest of us must
bend, in order that the exigencies of the system may be
satisfied. The upward impulse, if I may use such an expression,
which every schoolboy at Eton or Harrow may feel that he may
one day be a Gladstone, a Nelson, or a Wellington, and which
may draw forth the best efforts of which he is capable, that is
denied to us. The full height to which our manhood is capable
of rising can never be reached by us under the present system.
The moral elevation which every Self-governing people feel
cannot be felt by us. Our administrative and military talents
must gradually disappear owing to sheer disuse, till at last
our lot, as hewers of wood and drawers of water in our own
country, is stereotyped.
The Hon. Mr. Bhupendranath Basu has spoken on similar lines:
A bureaucratic administration, conducted by an imported agency,
and centring all power in its hands, and undertaking all
responsibility, has acted as a dead weight on the Soul of
India, stifling in us all sense of initiative, for the lack of
which we are condemned, atrophying the nerves of action and,
what is more serious, necessarily dwarfing in us all feeling of
self-respect.
In this connexion the warning of Lord Salisbury to Cooper's Hill students is significant:
No system of Government can be permanently safe where there is
a feeling of inferiority or of mortification affecting the
relations between the governing and the governed. There is
nothing I would more earnestly wish to impress upon all who
leave this country for the purpose of governing India than
that, if they choose to be so, they are the only enemies
England has to fear. They are the persons who can, if they
will, deal a blow of the deadliest character at the future rule
of England.
I have ventured to urge this danger, which has increased of late years, in consequence of the growing self-respect of the Indians, but the ostrich policy is thought to be preferable in my part of the country.
This stunting of the race begins with the education of the child. The Schools differentiate between British and Indian teachers; the Colleges do the same. The students see first-class Indians superseded by young and third-rate foreigners; the Principal of a College should be a foreigner; foreign history is more important than Indian; to have written on English villages is a qualification for teaching economics in India; the whole atmosphere of the School and College emphasises the superiority of the foreigner, even when the professors abstain from open assertion thereof. The Education Department controls the education given, and it is planned on foreign models, and its object is to serve foreign rather than native ends, to make docile Government servants rather than patriotic citizens; high spirits, courage, self-respect, are not encouraged, and docility is regarded as the most precious quality in the student; pride in country, patriotism, ambition, are looked on as dangerous, and English, instead of Indian, Ideals are exalted; the blessings of a foreign rule and the incapacity of Indians to manage their own affairs are constantly inculcated. What wonder that boys thus trained often turn out, as men, time-servers and sycophants, and, finding their legitimate ambitions frustrated, become selfish and care little for the public weal? Their own inferiority has been so driven into them during their most impressionable years, that they do not even feel what Mr. Asquith called the "intolerable degradation of a foreign yoke."
India's Rights.[edit]
It is not a question whether the rule is good or bad. German efficiency in Germany is far greater than English efficiency in England; the Germans were better fed, had more amusements and leisure, less crushing poverty than the English. But would any Englishman therefore desire to see Germans occupying all the highest positions in England? Why not? Because the righteous self-respect and dignity of the free man revolt against foreign domination, however superior. As Mr. Asquith said at the beginning of the War, such a condition was "inconceivable and would be intolerable." Why then is it the one conceivable system here in India? Why is it not felt by all Indians to be intolerable? It is because it has become a habit, bred in us from childhood, to regard the sahib-log as our natural superiors, and the greatest injury British rule has done to Indians is to deprive them of the natural instinct born in all free peoples, the feeling of an inherent right to Self-determination, to be themselves. Indian dress, Indian food, Indian ways, Indian customs, are all looked on as second-rate; Indian mother-tongue and Indian literature cannot make an educated man. Indians as well as Englishmen take it for granted that the natural rights of every Nation do not belong to them; they claim "a larger share in the government of the country," instead of claiming the government of their own country, and they are expected to feel grateful for "boons," for concessions. Britain is to say what she will give. The whole thing is wrong, topsy-turvy, irrational. Thank God that India's eyes are opening; that myriads of her people realise that they are men, with a man's right to freedom in his own country, a man's right to manage his own affairs. India is no longer on her knees for boons; she is on her feet for Rights. It is because I have taught this that the English in India misunderstand me and call me seditious; it is because I have taught this that I am President of this Congress to-day.
This may seem strong language, because the plain truth is not usually put in India. But this is what every Briton feels in Britain for his own country, and what every Indian should feel in India for his. This is the Freedom for which the Allies are fighting; this is Democracy, the Spirit of the Age. And this is what every true Briton will feel is India's Right the moment India claims it for herself, as she is claiming it now. When this right is gained, then will the tie between India and Great Britain become a golden link of mutual love and service, and the iron chain of a foreign yoke will fall away. We shall live and work side by side, with no sense of distrust and dislike, working as brothers for common ends. And from that union shall arise the mightiest Empire, or rather Commonwealth, that the world has ever known, a Commonwealth that, in God's good time, shall put an end to War.