The Political Future of India Part 16

The authors of the report remark:

"There exists a small revolutionary party deluded by hatred of British rule and desire for the elimination of the Englishman into the belief that the path to independence or const.i.tutional liberty lies through anarchical crime. Now it may be that such persons will see for themselves the wisdom of abandoning methods which are as futile as criminal; though if they do not, the powers of the law are or can be made sufficient for the maintenance of order.

But the existence of such people is a warning against the possible consequences of unrestrained agitation in India. We are justified in calling on the political leaders, in the work of education that they will undertake, to bear carefully in mind the political inexperience of their hearers; and to look for further progress not to fiery agitation which may have consequences quite beyond their grasp, but to the machinery which we devise for the purpose. In every country there will be persons who love agitation for agitation's sake or to whom it appeals like an intoxicant. It is the duty of the leaders of Indian opinion to remember the effect on people not accustomed to weighing words of fiery and heated speeches. Where ignorance is widespread and pa.s.sions are so easily aroused, nothing is easier than for political leaders to excite a storm; nothing harder for them than to allay it. Breaches of the peace or crimes of violence only put back the political clock. Above all things, when the future of India depends upon co-operation among all races, attacks upon one race or religion or upon another jeopardise the whole experiment. Nor can the condemnation of extremist and revolutionary action be left only to the official cla.s.ses. We call upon all those who claim to be leaders to condemn with us and to support us in dealing with methods of agitation which drive schoolboys to crime and lead to religious and agrarian disturbance. Now that His Majesty's Government have declared their policy, reasonable men have something which they can oppose successfully to the excitement created by attacks on Government and by abuse of Englishmen, coupled with glowing and inaccurate accounts of India's golden past and appeals to race hatred in the name of religion. Many prominent Indians dislike and fear such methods. A new opportunity is now being offered to combat them; and we expect them to take it. Disorder must be prejudicial to the cause of progress and especially disorder as a political weapon."

We are in general agreement with the sentiments expressed in this extract but we will be wanting in candour if we fail to point out that, though the revolutionary movement in India is mainly political, it is partly economic and partly anarchic also. In the first two aspects it is at present the product of purely local (Indian) conditions. In the last, it is the reaction of world forces. While we are hoping that the change in the policy, now announced, will remove the political basis of it, we are not quite sure that that will ensure the extermination of the party or the total destruction of the movement. The growth of democratic political inst.i.tutions in India must inevitably be followed by a movement for social democracy. The spirit of Revolution which is now fed by political inequalities will, when these are removed, find its sustenance in social inequalities. That movement may not be anti-British; perhaps it will not be, but that it will have some revolutionary element in it may be a.s.sumed. The lessons of history make it clear that the most effective way to prevent its falling into channels of violence is to have as little recourse to coercion as may be consistent with the preservation of general order and peace. The preservation of order and the unhindered exercise of private rights by all citizens is the pre-requisite condition to good government. Every government must see to it. It is their duty to use preventive as well as punitive methods. There are, however, ways of doing these things. One is the British, the American and the French way.[1] The other is what was heretofore a.s.sociated with the name of the late Czar. The third is the German way. We hope the lessons of Czarism will not be lost on either party. The governments have as much to learn from it as the peoples. The best guarantee against the abnormal growth of a revolutionary movement is to adopt and follow the British methods and to avoid scrupulously and without fail any approach to the discredited Russian or Prussian methods.

The Indian soil and the Indian atmosphere are not very congenial for revolutionary ideas and revolutionary methods. The people are too docile, gentle, law-abiding and spiritually inclined to take to them readily. They are by nature and tradition neither vindictive nor revengeful. Their general spirit is opposed to all kinds of violence.

They have little faith in the virtues of force. Unless they are provoked, and that too terribly, and are face to face with serious danger they do not like the use of force, even when recourse to it may be legal and morally defensible.

One of the causes of the growth of the revolutionary movement in India has been the insolence and the incivility of the European Community towards the Indian Community. The charges of cowardice so often hurled against the Bengali have played no insignificant part in the genesis of the Bengal revolutionary. The distinguished authors have put it rather mildly:

"If there are Indians who really desire to see India leave the empire, to get rid of English officers and English commerce, we believe that among their springs of action will be found the bitterness of feeling that has been nurtured out of some manifestation that the Englishman does not think the Indian an equal. Very small seeds casually thrown may result in great harvests of political calamity. We feel that, particularly at the present stage of India's progress, it is the plain duty of every Englishman and woman, official and non-official, in India to avoid the offence and the blunder of discourtesy: and none the less is it inc.u.mbent on the educated Indian to cultivate patience and a more generous view of what may very likely be no more than heedlessness or difference of custom."

We admire the dignified way in which they have addressed their advice to the educated Indian. But we hope they do not ignore that except in a few scattered instances heretofore the chief fault has lain with the ruling cla.s.s. The proceedings of the Royal Commission on the Public Services of India are full of that racial swagger which the authors of this report have mildly condemned in the above extract and it is an open secret that that spirit was one of the dearly cherished articles of faith with the bureaucracy. We hope the war has effected a great change in their temper and both parties will be disposed to profit from the advice given to them in the report.

As to the duty of the educated leaders in the matter of suppressing the growth of the revolutionary movement in future, we beg to point out that all depends on how much faith the governing cla.s.ses place in the professions of the popular leaders. Open public speeches and meetings appealing to racial or religious animosities have not played any important part in the development of the revolutionary spirit. It is not likely that the educated leaders will in any way consciously and voluntarily digress from the limits of reasonable criticism of Government policy, nor have they very often done so in the past. What has so far prevented the educated leaders from exercising an effective check on the growth of the revolutionary movement is their inability to a.s.sociate on terms of friends.h.i.+p with the younger generation. This has been due partly to a false idea of dignity and partly to the fear that any a.s.sociation with hot-headed young men might bring discredit on them or might land them in hot water if, sometime or other, any one of their friends might do anything violent. Public speeches denouncing the revolutionary propaganda and the revolutionary activities or public condemnation of the latter in the press are good in their own way, but they are not quite effective. The revolutionist may ascribe it to fear, timidity, or hypocrisy. What is needed is that educated leaders of influence should be free to mix, socially and otherwise, with the younger generation so as to acquire an intimate knowledge of their trend of thought and bent of mind. It is in these intimate exchanges of views that they can most effectively exercise their powers of argument and persuasion and use their influence effectively. They will not succeed always, but in a good many cases they will. This cannot be done, however, unless the Executives and the Police relax their attentions toward them.

The bureaucrats' want of confidence in any Indian leader reached its limit in the attentions which the agents of the secret service bestowed on such men as the late Mr. Gokhale. It is an open secret that the secret service records have a.s.signed a particular number to every public leader in India. Religious preachers and teachers of the type of Lala Hansraj and Lala Mns.h.i.+ Ram receive as much attention in the records as the writer of this book or Mr. B. G. Tilak or Mr. Bepin Chandra Pal. The "Servants of India" are as much the objects of solicitation on the part of the secret service men as the members of the Arya Samaj. Of course, agitators are agitators. All the great progressive souls of the world have had to agitate at one time or another in their lives. Agitation is the soul of democracy. There can be no progress in a democracy without agitation. Sir Denzil Ibbetson could pay no greater compliment to the Arya Samaj than by his remark in 1907 that, according to his information, wherever there was an Arya Samaj it was a centre of unrest.

We hope the Governments are now convinced that the Arya Samaj has never been revolutionary. It is one of the most conservative, restraining forces in the social life of the country. Yet it cannot be denied that its propaganda has been and will continue to be one of the most disturbing factors in the placid waters of Indian life. The bureaucracy could not look upon it with kindness. Any attempt to persist in this kind of control or check or persecution will be fatal to the success of the appeal which Mr. Montagu and Lord Chelmsford have addressed to the public men of India in the extract given above.

In our judgment the most effective way to check the growth of the revolutionary movement is by freeing the mind of the leaders of the fear of being misunderstood if they should mix freely with the younger generation and yet fail to prevent some of them from becoming revolutionists. A revolutionary prospers on exclusiveness. Secrecy is his great ally. Cut off a young man from open, healthy influences and he will be attracted by the mystery of secrecy. Thenceforth he is doomed.

After that he may be weaned only by kindness and friendliness and not by threats or persecution. Most of the youths attracted by revolutionary propaganda have proved to be quite ignorant of the real conditions of their country. No attempt has been made to instruct them in politics.

They have been fed on unsound history and unsound politics. Reactionary Imperialism has harmed them more than exaggerated nationalism. They have had few opportunities of discussion with people who could look upon things in right perspective. They could not open their minds to their European teachers. In the few cases in which they did they repented.

Somehow or other, the free confidential talks they had with their professors found an entry in the police records. It brought a black mark against their names, to stand and mar their careers forever. The Indian teacher and professor is afraid of discussing politics with them. So they go on unrestrained until the glamour of prospective heroism, by a deed of violence, fascinates one of them and he is led into paths of crimes of a most detestable kind. Unscrupulous advisors lead him toward falsehood, hypocrisy, treachery, treason and crime by dubious methods.

One of the things they preach is that morality has nothing to do with politics. They insinuate that the violence of militarism and Imperialism can be effectively met and checked only by violence. Poor misguided souls! They enforce their advice by the diplomatic history of Europe.

They forget that once a youth is led into the ways of falsehood and unscrupulousness he may as easily use it against his friends as against his enemies. If he has no scruples about killing an enemy he may have none about killing a friend. If he has no scruples about betraying the one, he may have none about betraying the other. Once a man starts toward moral degeneration, even for desirable or patriotic ends, there is no knowing whither his course might take him. The most idealistic young men starting with the highest and purest conceptions of patriotism have been known to fall into the most ign.o.ble methods of attacking first their enemies and then their friends. When they reach that stage of moral corruption they can trust no one, can believe in the honesty of no one. Their one idea of cleverness and efficiency is to conceal their motives from everyone, to give their confidence to no one, to suspect and distrust everyone and to aspire toward the success that consists in imposing upon all.

The remedy against this lies in encouraging an open and frank discussion of politics on the part of the younger generation, with such indulgences as are due to their youth and immaturity of judgment; a systematic teaching of political history in schools and colleges; a free and open intercourse with their teachers on the clearest understanding that nothing said in discussion or in confidence will ever be used either privately or publicly against them, and an equally free and intimate intercourse with the leaders of thought and of public life in the country. These latter must be freed from the attentions of the secret service if it is intended that they should effectually cooperate in counteracting revolutionary propaganda. Besides, the younger generation must be brought up in habits of manly and open encounter with their adversaries, in a spirit of sport and fair play. Repression, suppression, and suspicion do not provide a congenial climate for the development of these habits and they should be subordinated as much as possible in the present condition of chaotic conflict between social interests and social ideals.

FOOTNOTES:

[1] By this we do not mean those that were adopted during the war.

XVI

EDUCATION

In the previous chapters we have embodied and discussed the important parts of the Report of Mr. Montagu and Lord Chelmsford. In this chapter we give a summary of what they say about education. The statements of fact made by the two distinguished statesmen are so lucid and fair that we make no apology for copying the whole article embodying the same.

"There is, however, one aspect of the general problem of political advance which is so important as to require notice in some detail.

We have observed already that one of the greatest obstacles to India's political development lies not only in the lack of education among its peoples taken as a whole, but also in the uneven distribution of educational advance. The educational policy of Government has incurred much criticism from different points of view. Government is charged with neglect, because after sixty years of educational effort only 6 per cent. of the population is literate, while under 4 per cent. of the total population is undergoing instruction. It is charged, on the other hand, with having given to those cla.s.ses which welcomed instruction a system which is divorced from their needs in being purely literary, in admitting methods of unintelligent memorising and of cramming, and in producing, far in excess of the actual demands of Indian conditions, a body of educated young men whose training has prepared them only for Government service or the practice of law.

The system of university education on Western lines is represented as cutting off the students from the normal life of the country, and the want of connection between primary education in the vernaculars and higher education in English is regarded as another radical defect."

The period of sixty years mentioned is evidently counted from 1858, the year in which the rule of the East India Company ceased and the Crown a.s.sumed direct responsibility for the Government of India. British rule in India however began in 1757 A.D. and the foundation of public education in India under the British might well be considered to have been laid by Warren Hastings in 1781, in which year the Calcutta Madra.s.sa was established. For a period of almost 50 years the discussion whether the Indians should be instructed in English or not went on until it was settled in 1835 by Lord Macaulay's famous minute in favour of English and the European system. In 1824 there were 14 public inst.i.tutions in Bengal imparting education on Western lines.

In the same year, i.e., in 1824, Monstuart Elphinstone formulated a similar policy for the Bombay presidency.

To the remarks made in the above quotation about the extent and kind of education imparted in India till now, the distinguished authors of the report add:

"From the economic point of view India had been handicapped by the want of professional and technical instruction: her colleges turn out numbers of young men qualified for Government clerks.h.i.+ps while the real interests of the country require, for example, doctors and engineers in excess of the existing supply. The charge that Government has produced a large _intelligentsia_ which cannot find employment has much substance in it: it is one of the facts that lie at the root of recent political difficulties. But it is only of late years and as part of the remarkable awakening of national self-consciousness, that the complaint has been heard that the system has failed to train Indians for practical work in manufactures, commerce, and the application of science to industrial life."

After making a few general observations on the so called difficulties in the way of a general spread of education "the chief needs at present"

are thus pointed out:

"Primary education, as we have seen, is already practically in the hands of local bodies, but secondary education was deliberately left at the outset almost entirely to private agencies. The universities, despite their connection with Government, are largely non-official bodies with extensive powers.[1] The main defect of the system is probably the want of co-ordination between primary and higher education, which in turn reacts upon the efficiency of the secondary inst.i.tutions and to a great extent confines university colleges to the unsatisfactory function of mere finis.h.i.+ng schools. The universities have suffered from having been allowed to drift into the position of inst.i.tutions that are expected not so much to educate in the true sense as to provide the student with the means of entering an official or a professional career. Thus a high percentage of failures seems to a large body of Indian opinion not so much a proof of the faultiness of the methods of teaching as an example of an almost capricious refusal of the means of obtaining a living wage to boys who have worked for years often at the cost of real hards.h.i.+p to secure an independent livelihood. The educational wastage is everywhere excessive; and a.n.a.lysis shows that it is largely due to under-payment and want of proper training in the case of teachers.

The actual recruits for normal schools are too often ill-prepared, and the teaching career, which in India used formerly to command respect, does not now offer adequate inducements to men of ability and force of character. The first need, therefore, is the improvement of teaching. Until that is attained it is vain to expect that the continuation of studies from the primary stage can be made attractive. But while the improvement of primary and middle schools is the first step to be taken, very much remains to be done in reorganising the secondary teachers and ensuring for the schoolmaster a career that will satisfy an intelligent man.

The improvement of ordinary secondary education is obviously a necessary condition for the development of technical instruction and the reform of the university system. It is clear that there is much scope for an efficient and highly trained inspectorate in stimulating the work of the secondary schools and in helping the inspectorate of the primary schools maintained by the local bodies. We believe that the best minds in India, while they feel that the educational service has not in the past been widely enough opened to Indians trained at British universities, value the maintenance of a close connection with educationists from the United Kingdom.

"This survey of educational problems will show how much room there is for advance and improvement, and also how real the difficulties are. The defects of the present system have often been discussed in the legislative councils, but, as was inevitable so long as the councils had no responsibility, without due appreciation of financial difficulties, or serious consideration of the question how far fresh taxation for educational improvement would be acceptable. As we shall show, it is part of the political advance that we contemplate that the direction of Indian education should be increasingly transferred to Indian hands. Only so, we believe, can the stimulus be forthcoming which will enable the necessary money to be found. The weak points are recognised. A real desire for improvement exists. Educational extension and reform must inevitably play an important part in the political progress of the country. We have already made clear our conviction that political capacity can come only through the exercise of political responsibility; and that mere education without opportunities must result in serious mischief. But there is another important element. Progress must depend on the growth of electorates and the intelligent exercise of their powers; and men will be immensely helped to become competent electors by acquiring such education as will enable them to judge candidates for their votes, and of the business done in the councils. No one would propose to prescribe an educational qualification for the vote; but no one can deny the practical difficulties which make a very general extension of the franchise impossible, until literacy is far more widely spread than is the case at present. Progress was temporarily interrupted by uncertainty as to the distribution of financial resources which would result from the const.i.tutional changes; but the imminence of these has given a new importance to the question and its consideration has been resumed. We trust that impetus will thus be given to a widespread movement which will be taken up and carried forward boldly by the reformed councils."

The subject has been so fairly dealt with, the defects of the present system so frankly recognised and the need of wider dissemination of education so forcibly explained that we need add nothing.

In our judgment the circ.u.mstances and conditions under which it is proposed to transfer the direction of Indian education to Indian hands are extremely unfair. It is admitted that under the present economic conditions of the Indian people, there is little scope for further taxation. If so, there are only two ways to find money for education, (_a_) by economy in the other departments of public administration, (_b_) by loans.

The recommendation made by the Secretary of State and the Viceroy for an increase in the emoluments of the European services hardly leaves any room for (_a_). We have discussed the matter at some length in another chapter. The only other source left, then, is by incurring debt.

Education is so important and so fundamental to the future progress of the country that in our judgment the ministers should feel no hesitation in having recourse to it, but the problem is so gigantic that, lacking material reduction in the cost of administration in other departments, it will be extremely difficult to meet the situation without an unreasonable increase in the public debt. Anyway, under the scheme recommended, the Government cannot divest itself of the fullest responsibility in the matter. The scheme gives no vital power to the electorates or their representatives. The authority of the Executive in the matter of appropriations remains unaffected and so long as it retains the final say in the making of the Budget, the Indian ministers cannot, handicapped by so many restrictions, be held responsible if the progress is slow.

Our views on the problem of education in India have been expressed in a separate book to which interested readers are referred.[2] We hold that it is the duty of the Government to provide free and wholesome education to every child at public cost, that education should be compulsory up to the age of 18. The policy of the English Education Act of 1918 ought to be applied to India, and if it cannot be done from current funds, loans should be raised for the purpose. It is a matter which brooks of no delay. The whole future of India depends upon it. Nay, the future of humanity as a whole is affected by it. The world cannot be safe for any kind of democracy, nor can the world make progress towards a better order without the active cooperation of three hundred and fifteen million Indians forming one-fifth of the human race. Not only is the world poorer by reason of India's inability to cooperate in the work of progress but its present educational backwardness is a serious handicap to the rest of humanity going forward.

FOOTNOTES:

[1] We do not accept this statement. The Government controls the policy of the universities to such an extent as virtually to make them official inst.i.tutions.

[2] National Education in India.

XVII

THE PROBLEM

We have so far discussed the Report and such remarks as we have made have been by way of comment. In this chapter we propose to give in brief outline our own view of the problem.

Let us first be clear about the exact nature of the Indian problem.

Political inst.i.tutions are, after all, only a reflection of the national mind and of national conditions. What is the end? The end is freedom to live and to live according to our own conception of what life should be, to pursue our own ideals, to develop our own civilization and to secure that unity of purpose which would distinguish us from the other nations of the world, insuring for us a position of independence and honor, of security from within and non-interference from without. We have no ambition to conquer and rule other peoples; we have no desire to exploit foreign markets; not even to impose our "kultur" and our "civilization"

on others. At present we are counted among the backward peoples of the earth mainly because we are a subject people, governed by a foreign power, protected by foreign bayonets and schooled by foreign teachers.

The condition of our ma.s.ses is intellectually deplorable and economically miserable; our women are still in bondage and do not enjoy that freedom which their Western sisters have won; our domestic masters, the prince and priest, are still in saddle; caste and privilege still hold some sway, yet it is not true that, taken all in all, we are really a backward people. Even in these matters we find that the difference between us and the "advanced" nations of the world is one of degree only. Caste and privilege rule in the United States as much as in India. There is nothing in our history which can be put on the same level as the lynching of Mr. Little, the deportation of Bisbee miners, the lynching of the Negroes, and other incidents of a similar nature indicative of race hatred and deep rooted colour prejudice. No nation in the world can claim an _ideal state of society_, in which everything is of the best. On the other hand, there are certain matters in which comparison is to our advantage. Even with the advance of drunkenness under British rule we are yet a sober nation; our _standards_ of personal and domestic hygiene are much higher than those of the Western people; our standards of life much simpler and n.o.bler; our social ideals more humane; and our spiritual aspirations infinitely superior. As a nation we do not believe in war or militarism or evangelism. We do not force our views on others; we have greater toleration for other people's opinions and beliefs than has any other nation in the world; we have not yet acquired that craze for possessions and for sheer luxurious and riotous life which marks the modern Pharisee of the West. Our people, according to their conceptions, means and opportunities are kindly, hospitable, gentle, law-abiding, mutually helpful, full of respect for others, and peace loving. It is, in fact, the abnormal extent in which these qualities exist that has contributed to our political and economic exploitation by others. In India capitalism and landlordism have not yet developed as fully as they have among the civilized nations of the West. The West is in revolt against capitalism and landlordism.

We do not claim that before the advent of the British there was no capitalism or landlordism in India. But we do contend that, though there was a certain amount of rivalry and compet.i.tion between the different castes, within the castes there was much more cooperation and fellow-feeling than there has ever been in the West. Our native governments and their underlings, the landlords, did exact a high price from the village communities for the privilege of cultivating their lands but within the village there was no _inter se_ compet.i.tion either between the tillers of the soil or between the pursuers of crafts. The gulf between the rich and the poor was not so marked as it is to-day in the West.

Under the British rule and since its introduction, however, things have changed considerably. Without adopting the best features of modern life, we have been forced by circ.u.mstances, political and economic, to give up the best of our own. Village communities have been destroyed; joint and corporate bargaining has given place to individual transactions; every bit of land has been separately measured, marked and taxed; common lands have been divided; the price of land and rent has risen abnormally. The money-lender who, before the advent of British rule, held an extremely subordinate position in the village community, has suddenly come to occupy the first place. He owns the best lands and the best houses and holds the bodies and souls of the agriculturalists in mortgage. The villages which were generally h.o.m.ogeneous in population, bound to each other by ties of race, blood and religion, have become heterogeneous, with nondescript people of all races and all religions who have acquired land by purchase. Compet.i.tion has taken the place of cooperation. A country where social cooperation and social solidarity reigned at least within castes, within villages and within urban areas has been entirely disrupted and disintegrated by unlimited and uncontrolled compet.i.tion.

India never knew any poor laws; she never needed any; nor orphan asylums, nor old age pensions and widow homes. She had no use for organized charity. Rarely did any man die for want of food or clothing, except in famines. Hospitality was open and was dispensed under a sense of duty and obligation and not by way of charity or kindness. The survival of the fittest had no hold on our minds. We had no factories or workshops. People worked in their _own_ homes or shops either with their own money or with money borrowed from the money-lender. The artisans were the masters of the goods they produced and, unless otherwise agreed with the money-lender, sold them in the open market. The necessities of life, being cheap and easily procurable the artisans cared more for quality than quant.i.ty. Their work was a source of pleasure and pride as well as of profit to them. Now everything has gone, pleasure, pride, as well as profit. Where profit has remained, pleasure and pride are gone.

We are on the high road to a "distinctly industrial civilization." In fact, the princ.i.p.al complaint of our political reformers and free trade economists is that the British Government has not let us proceed on that road at a sufficiently rapid pace and that, in preventing us, they have been dominated by their own national interests more than by our own good. We saw that other nations were progressing by following the laws of industrial development, and quite naturally we also wanted to prosper by the same method. This war has opened our eyes as it has opened those of the rest of the world and we have begun to feel that the goal that we sought leads to perdition and not salvation. This makes it necessary for the Indian politicians and economists to review their ideas of political progress. What are we aiming at? Do we want to rise, in order to fall?

Do we want to copy and emulate Europe even in its mistakes and blunders?