Boycott and Swadeshi Movements in Bengal (1905–1911)
Such
efforts, both organized and spontaneous, laid the foundation for a sustained
campaign against the British. The boycott and swadeshi were always interlinked to
each other and part of a wider plan to make India self-sufficient. G.
Subramaniam, a nationalist leader from Madras, succinctly explained the aim of
the swadeshi movement as ‘a revolt against their state of dependence…in all
branches of their national life’. In the words of Gopal Krishna Gokhale, ‘the
swadeshi movement is not only for the improvement of our industry but for an
allround enhancement of our national life ....’ As the movement progressed,
different definitions of Swadeshi appeared. However, for the larger part, the
movement of Swadeshi and Boycott was practiced as an anti -colonial political
agitation and not as a viable method to achieve dignity and freedom in life, a
definition which would be later infused with the entry of Mahatma Gandhi.
The
constructive Swadeshi programmes largely stressed upon self-help. It focused on
building alternative institutions of self-governance that would operate
entirely free from British control. It also laid emphasis on the need for
self-strengthening of the people which would help in creating a worthy citizen
before the launch of political agitations.
Rabindranath Tagore was one of the central figures
who popularized such ideas
through his writings. He outlined the constructive programme
of atmashakti Tagore called for economic self- development and insisted that
education should be provided in swadeshi languages. He also made the call for
utilising melas, or fairs, to spread the message of atmashakti. This became the
creed of the whole of Bengal and swadeshi shops sprang all over the place
selling textiles, handlooms, soaps, earthenware, matches and leather goods.
On 5 November 1905, at the initiative of the Dawn Society, the National Council of Education was formed. In August 1906, Bengal National College and a School were founded. A passionate appeal was made by Satish Chandra to the students to come out of ‘institutions of slavery.’ Such efforts, however, failed to attract many due to the bleak job prospects.
During the freedom struggle, the idea of Swadeshi movement was
conceptualized first during 1905 by a string of Congress leaders and then later
in the 1920s under the leadership of Mahatma Gandhi.
Swadeshi means ‘of one’s own country’. The origin of the idea
can be traced to 1872 when Mahadev Govind Ranade, in a series of lectures in
Poona, popularised the idea of Swadeshi. According to Ranade, the goods
produced in one’s own country should be given preference even if the use of
such goods proved to be less satisfactory.
In the 1920s Gandhi gave a new meaning to the idea of Swadeshi
by linking it to the fulfilment of a duty that all Indians owed to the land of
their birth. For Gandhi, Swadeshi did not merely mean the use of what is
produced in one’s own country. Gandhi defined Swadeshi in following words
“Swadeshi is that spirit in us which restricts us to the use and service of our
immediate surroundings to the exclusion of more remote. I should use only
things that are produced by my immediate neighbours and serve those industries
by making them efficient and complete where they may be found wanting.”
The other successful method of mass mobilization
was the formation of samitis (corps of volunteers). The samitis were engaged in
a range of activities such as physical and moral training of members,
philanthropic work during the famines, epidemics, propagation of Swadeshi
message during festivals, and organization of indigenous arbitration courts,
and schools. By its very nature boycott was passive action and its aim was to
refuse to cooperate with the British administration.
But these mass mobilization efforts failed to
flourish as they could not extend their base among the Muslim peasantry and the
“Depressed Classes”. Most of the samitis recruited from the educated middle
class and other upper caste Hindus. Besides this, the swadeshi campaigners
often applied coercive methods, both social and physical. For instance, social
boycott of those purchasing foreign goods was common and taken up through caste
associations and other nationalist organisations.
From 1906, when the abrogation of partition was no
longer in sight, the Swadeshi Movement took a different turn. For many leaders,
the movement was to be utilized for propagating the idea of the political
independence or Swaraj across India. The constructive programmes came under heavy
criticism from Aurobindo Ghose, Bipin Chandra Pal, and other militant leaders.
Under their new direction, the swadeshi agenda included boycott of foreign
goods; boycott of government schools and colleges; boycott of courts;
renouncing the titles and relinquishing government services; and recourse to
armed struggle if British repression went beyond the limits of endurance. The
programme of this nature required mass mobilization. Using religion, combined
with the invocation of a glorious past, became the essential features of their
programmes.
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