Download Bengal Divided: Hindu Communalism and Partition, 1932-1947 by Joya Chatterji PDF

By Joya Chatterji

While prior reviews of the top of British rule in India have focused on the negotiations of the move of energy on the all-India point or have thought of the emergence of separatist politics among India's Muslim minorities, this learn offers a second look of the heritage of Bengal concentrating on the political and social tactics that resulted in the call for for partition in Bengal and tracing the increase of Hindu communalism. In its so much startling revelation, the writer exhibits how the call for for a separate native land for the Hindus, which used to be fuelled by way of a wide and strong component to Hindu society inside of Bengal, used to be obvious because the in simple terms approach to regain impact and to wrest energy from the Muslim majority. the image which emerges is one among a stratified and fragmented society relocating clear of the mainstream of Indian nationalism, and more and more preoccupied with narrower, extra parochial issues.

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Additional resources for Bengal Divided: Hindu Communalism and Partition, 1932-1947

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B. Purani, The Life of Sri Aurobindo. A Source Book. Pondicherry, 1964. Barbara Southard, ' T h e Political Strategy of A u r o b i n d o G h o s h ' , p p . 361-369. Also see A u r o b i n d o ' s discussion of his philosophy of political Vedanta in Bande Mataram, 23 April 1907. Barbara Southard, ' T h e Political Strategy of A u r o b i n d o G h o s h ' , p . 366; Sumit Sarkar, The Swadeshi Movement, pp. 304-305. 62 This suggests that an uncritical use of the notion of 'westernisation' to explain Bengal's social history has many pitfalls,63 and that accepting bhadralok descriptions of themselves as the fuglemen of modernity and progress is unwise.

A Report, Calcutta, 1936, p. 4. The pamphlet was signed by Rabindranath Tagore, Prafulla Chandra Ray, Brajendranath Seal, Tulsi Charan Goswami, Ramananda Chatterjee and Raja Debendra Lall Khan o f Narajole, among others. A strong current in nationalist thinking was that the 'backwardness' o f a community was the only legitimate ground for demanding safeguards. It also emphasised the need for Hindus, as the majority, to display emotional generosity and understanding towards Muslims and other minorities.

14 Advance, 17 August 1932. Liberty, 17 August 1932. ' 16 The Amrita Bazar Patrika, the most widely circulated nationalist daily, made a scathingly sarcastic attack on the Premier, comparing his justice with that meted out by the village headman in a Bengali fable: A farmer's sheep having thrust its head into a long-necked earthen jar full of paddy lying in the courtyard, could not get it out. The whole family was nonplussed and the headman was sent for ... He surveyed the situation and cried, Tor a simple thing like this, have you sought my help?

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