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IGNOU SOLVED ASSIGNMENT EHI-01 2017-18

Q1.Discuss the various stages of colonialism in India. What was its impact on
Indianeconomy?
Ans. Colonialism is not a continuous phenomenon but it can be divided into
three stages on the basis of the distinct form of exploitation and the different
pattern of subordination of colonial economy, society and policy. However,
these different stages occupy different periods in different countries, but the
content of each stage remains same. The stages of colonialism are:
First Stage: During the first stage company has on objective of acquiring a
monopoly over Indian trade. So that, neither Indian nor any other foreign
company can compete with them, and they can buy Indian product at the
cheapest rate and sell them in the world at the highest price. While the other
objective at this stage was to take over the governmental revenues through
control over state power. Financial resources had to be raised in India in order
to conquer different Indian provinces, to wage war against European rivals, to
maintain naval force etc.
And they needed Indian money to purchase the Indian goods because British
goods could not compete with Indian products and export of gold and silver
was barred to India. So, this first stage is known as the period of “Monopoly of
Trade and Direct Appropriation,” and both these objectives fulfilled with the
conquest of India and company used its political power to acquire monopoly
over Indian trade and handicraft product. At this stage Indian traders were
gradually replaced and ruined.
However, this period did not witnessed any kind of changes into the colonial
administration, judicial system, methods of agriculture and industrial
production, transportation and communication,forms of business or in
educations or in intellectual field, culture or social organisation. So, the
colonialism of this stage could be superimposed over its existing economic,
cultural, social and political structure.
This period witnessed large scale drain of wealth from India which constituted
2 to 3 percent of Britain’s national income at that time.
Second Stage: This period witnessed the exploitation through trade, it also
termed as ‘colonialism of free trade’. Immediately after gaining political
dominancy over India, an intense struggle broke out in Britain. The newly
developing industrial capitalists began to attack the East India Company and
they wanted India to serve as a market for their ever-increasing manufactured
goods and demanded raw materials, especially cottons and food grain from
India, but India could not buy British goods due to the lack of foreign exchange.
So, for fulfilling the demands of British Industrial capitalist, India must become
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a subordinate trading partner of Britain, as a market to be exploited and as a

dependent colony to produce and supply the raw materials and food stuffs
which Britain needed. During this phase British Indian government find a new
tool of exploitation, that is, “Free Trade”. All import duties in India were either
totally removed or drastically reduced to nominal
rates. British manufacturers had fullfledged right to develop tea, coffee and
indigo plantation, trade, transport mining and modern industries in India.
This theory of free trade which led the large scale import and export of bulky
raw material required a cheap and easy system of transport and
communications. So, the government
introduced the steamships on the rivers, improved the rivers, canals and the
roads. Above all, it encouraged and financed a large network of railways linking
India’s major cities and markets to its ports. Similarly a modern postal and
telegraph system was introduced to facilitate economic
transaction.Administrative field also witnessed many changes. Administration
was made more elaborate and comprehensive so that British goods could
reach, and agricultural product drawn
from, its interior villages.
Modern education was also introduced with the objective of generating the
loyal middle class for expanded administration.
However, the earlier forms of surplus extraction continued during this phase,
but this
costly administration and effort of economic transformation led to a rise in
taxation and burden upon the peasant.
During this stage, India played a crucial role in the development of British
capitalism.
Approximately, 10 to 12 per cent of British export goods absorbed in India.
Third Stage: During this third stage, which is known as the “Era of Foreign
Investment and International Competition for colonies,” In the world economy
several major changes were taking place. Spread of Industrialisation leds to
emergence of several countries of Europe, The United State and Japan as a
strong competitor of Britain's industrial supremacy. The new industries of
Industrialised countries required immense quantities of raw materials,
increasing urban
population needed more food. This led the intense struggle for new, secure
and exclusive markets and sources of raw material and food stuffs.
Moreover, accumulation of capital through the development of trade and
industry at home and increasing exploitation of colonies and semi-colonies by
capitalist countries led to the concentration of capital into a fewer hand, this
began a search and competition among developed capitalist countries for
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areas where they could invest their surplus capital. This whole process began
the division and re-division of the world. So, these rival capitalistic countries
constantly challenged and weakened to Britain’s position in the world. The
reactionary imperialist policies now replaced as liberal imperialist policies for
the purpose of consolidating their control over India. Because India not only
providing surplus to Britain but also provided the army which could be used to
fight Britain’s rival in this struggle. So, during 1904, 52 per cent of Indian
revenues was absorbed in the standing army. This stage witnessed a major
changes in the ideology of colonism. Now, the administration became more
bureaucratically tight, efficient and extensive than earlier, but this change
in ideology leds the declaration that “Indian people are immature, as a child,
which needed British control or trusteeship.
The effort at the transformation of India ended with nothing or meagre results
may be because of financial constraint and also due to rise of national
movements. Now, the British administrator assumed a neutral stand on social
and cultural questions.

Q2. Discuss the reasons for the failure of the Revolt of 1857.
Lack of a Unified Programme and Ideology: Since the revolt began the rebels
had no planning as to what path it would adopt before, during and after the
revolt. So, they decided to went back to the old feudal system which had lost
its vitality and was unable to withstand the onslaught of the Briitsh.
Lack of Unity Among Indians: The large number of sepoys fought on the side of
British to crush these rebellion. Sikh, Maratha, Rajput and Nizam, Mughal all
were the rivalry of each other and could not support each other, so this
disunity was major cause of this defeat.
Disunity Among the Leaders: The leaders were suspicious and jealous to each
other and often indulged in petty quarrels. Thus selfishness and narrow
perspective of the leaders leds the disunity among the leaders.
Military Superiority of the British: Indian lacked in discipline and central
command, war material and money. However, British had a constant supply of
all these things. They had experience and know-how of war plans which unable
them to overpower the Indians.
Though the revolt of 1857 failed as far as the Indians were concerned, but
nevertheless it did not fail to give a the British a huge shock. Consequently the
British altered their policies, we see that in
(a) Transfer of Power: An Act was passed in 1858 where in the power to govern
India was transferred from East India Company to the British Crown. Now a
Secretary of State for India who was aided by a council to govern India.
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(b) Military Organisation: Firstly, the number of European soldiers was

increased. The European troops were kept in key locations to strike fast in case
of any revolt. Sensitive branches like the artillery were placed in exclusive
European regiments; so that the Indian did not have any access to arms. Now
the regiments were based on religion and langauge to avoid any nationalism
among the soldiers.
(c) Divide and Rule: India had a long history of being caste biased and this the
British understood and used to their benefit. They used divide and rule policy
to i.e. Hindus against the Muslims and vis-a-vis. This distracted the normal
Indian civilian and diverted them from joining together to fight a freedom
struggle.
(d) Policy for Princely States: Before the revolt the policy for Princely States
was such that if the state did not have a heir they had to hand over the state to
British rule, now that policy was waved and the rulers of the state could adopt
their heirs. In turn they felt so indebted that they actually converted into
priviledged dependents.

Q3. Write a note on the non-Brahman movements in western and southern

India
It was Jyotirao Govindrao Phule who started the cultural struggle in
Maharashtra. He tried to reorganize the traditional culture and society on the
basis of equality and rationality. He was highly hurted by the unequal division
of Maharashtrian society on the basis of Varnashrama dharma. It comprises of
Brahmins who enjoyed the top position. Then Kshatriyas, Vaishyas and
Shudras. The Brahmins had several rights and privileges that enabled them to
keep their dominance over other three sections of society. The Kshatriyas were
the warrior and vaishyas were the small merchants, traders etc. Sudras were
followed by ati-Shudras were at the lowest strata. They did not had any rights.
In Maharashtra, out of 74.8% of total Hindu population 55.25% were the
Marathas. They were economically powerful but they belonged to peasant
class. Due to this casteism they remain subservient to the Brahmins. Even after
the conquest of British over India, this Brahmans successfully took English
education and became the part of colonial intelligentsia. And acquired the
profession like lawyer, editor, bureaucrats, professors etc., The dominancy
even during the colonial rule made scared the non-Brahmin classes. And they
introduce reforms movement. These movement can be divided on two distinct
form:
1. Early radical reform: In this kind of reform, reformer likes Jyotirao Govindrao
Phule thrived to reorganise the Indian traditional society and culture on the
basic principle of equality and nationality.
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2. The later moderate reform: In this strands, the reformer like Mahadev
Govind Ranade (1842-1901) also argued to return to past culture and tradition
with some modification. Jyotirao Govindrao Phule (1827-1890)
Personality: A boy who belonged to Shudra family was borned in Poona in
1827. His father was a gardener, as he belonged to Shudra family he knows the
grievances of Shudra and ati-Shudras. Once when he visited in the marriage
ceremony of his Brahmin friend’s sister in 1948, there he was insulted like
anything people called him Shudra openly and asked him for a leave. This was
incident forced him to launch movement against such inhuman practice, such
as, untouchability. Ideas of Society and Economy: In order to search the truth
of caste discrimination, Phule go through all the religious scriptures of every
religion such as Vedas, Manu Samhita, thoughts of Buddha, Tirthankar, he also
acquired the thoughts of Islamic and Christian religion.
He rejected the inequality, caste system, women suppression, patriarch
structure of family and demanded removal of superstitions, ritualism and
traditional culture. He completely rejected the sacred Hindu text and
scriptures which sustained this inequality. He considered casteism as an
inhuman and irrational and rejected it completely, and inhuman treatment
with ati-Shudras compelled him to rebel against casteism. In order to boost the
morale of non-Brahmins and for uniting them for revolt, the argued that the
Aryan after conquering Asian continent enslaved the Dravidian, in order to
exploit their labour and for maintaining their supremacy they introduce
Varnashrama. He showed the irrationality of Hindu religion and rejected
Hinduism and formulates a new religion which rest on 33 principles of truth.
Freedom and equality of men and women and dignity of labourers were the
part of these 33 principles. He also criticized idol worship, ritualism,
priesthood, theory of karma and heaven. He believed in unity of God.
He was also against the patriarch structure of family in which women were the
sufferer like untouchables. He blamed Brahmanism for the condition of
women. He pleaded for the equality of women and men and stressed on the
need of imparting education to the women. In Economics he supported the
struggle of agriculturer and labourer against knots; however he did not
formulate any economic ideology. According to him education was the only
mean to enlighten the suppressed classes. He appealed to British government
to implement compulsory education for the masses till the primary level. He
thought that only Britishers could bring some reforms in Indian society.
Activist: The journals, such as Deen Bandhu in Marathi, magazines, pamphlets,
books such as Gulamgiri (slavery) in 1873 and his speeches and writings in
Marathi language were the main medium of conveying his ideas to the general
people. Instead of modification, Phule aimed at reforming the socio-cultural
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structure which should based on rationality, equality and humanism. In order

to create awareness among people he started girl school as well as school for
Shudras. He provides shelter and protection for widow and opened water tank
for Shudras. In 1875, he also formed the Satya Shodak Samaj. So, throughout
his life he worked for the down-trodden classes but he was unable to
understand the real character of colonial rule.
Non-Brahmin Movement in the Early Twentieth Century: The Satya Shodhak
Samaj which was established by Jyotiba Phule was getting weaker after the
death of Jyotiba in 1890. So, Chhatrapati Shahu Maharaj of Kolhapur re-
established the Samaj in 1913. He established educational institutions, hostels
and scholarship for those students who belonged to the depressed class. But
under Shahu Maharaj, the Samaj lost its meaning because he waged war for
acquiring Kshatriya status in the varnadharma for himself and his community
and for the political gain and did not cared about Sudras the down-trodden.
So, we can say under him the samaj deviated from the path which was formed
by Phule.
Character of the Movement: According to Anil Seal, continuous dominance of
Brahmin since Ancient time till the colonial rule made the non-brahmin class
scared and they rose against monopoly of time. The Jyotiba Phule’s work
showed the prevalent inequalities and material backwardness of Shudras. And
he advocated the reform for improving the condition of down-trodden; his
ideology provided the bases for reform movement.
However, this movement was deviated from its right path which was made by
Phule under the Shahu Maharaj of Kolhapur.
Non-Brahmin Movements In South India
In Madras presidency, 3.3% of Brahmin dominated the other stratas of the
society. As being the superior class they successfully adopted the new English
education and dominated the colonial administration. The new intelligentsia
consist of Brahmins, consequently, this arose the feeling of hostility among
non-Brahmin classes, who raised revolt against Brahmins.
Self-Respect Movement in Tamil Nadu: The Tamil classical works like
Pattupattu,
Manimekali, Cilappatikaram, published between 1887 and 1904, challenged
the authority of sacred text like Vedas. They believed that the casteism, which
was sustained by religious scripture was the brain child of Aryan who after
conquest enslave the Dravidian. And in order to maintain their superiority they
introduce this caste system. Instead of vedas they had faith in Saiva Sidhanta
philosopy. And this thought was used by reformer who launched the reform
movement in 1916.
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Justice Party and Non-Brahmin Politics: In 1916, T.N. Nair, P. Tyagaraya Chetti
and C. Natesa Mudaliar founded the South Indian liberal federation, i.e. Justice
Party, in Madras presidency. Which give political form to non-Brahmin
movement. They claim to represent the interest of all non-Brahmin including
Muslims, Christians and untouchables. And they demanded reservation in
Provincial Legisative Council and concession in education, public appointments
etc. But with passage of time, the party lost its ground and became the
instrument of the leading zamindars and urban business group, which was
used them for their political interest.
E.V. Ramasami Naicker (1879-1973) and the Self-respect Movement: E.V.
Ramasami Naicker was born in Erode in 1879. He was popular by the name of
Periyar. He was strictly against the Hindu mythology. In 1925, he started his
paper named as ‘Kudi Arasu’. He was highly radical social reformer who left
Congress on the issue of organising separate eating facilities for Brahmin and
non-Brahmin in a gurukul run by Congress. He launched a Self-
Respect movement with addition of Marxism in his ideology.
Ideas on Society: The Periyar abandoned the religion and attacked the
supremacy of the Brahmins. He believed that religion was the root cause of
every social evil. This is religion who give sypremacy to Brahmins with their
services during death, marriage, birth etc. He also introduce self-respect
marriages without the presence of priest only in the presence of bride and
groom with the blessings of their elders they exchanged garlands. He also
propogated the concept of equality and basic dignity to all human beings
including women. ‘Kudi Arasu’ was the medium of conveying his message. He
also organized inter-caste marriages.
Activist: He blamed religion for the plight of women in society. He wanted
complete rejection of religion and scripture and to organize society which
should based on equality and justice. He stressed on women education and
vocational training for the economic independence of women. According to
him it is right of women either to take a divorce or not. He also considered
birth control as very important for women’s freedom. In short, he was very
much concerned about women emancipation.
Limits: In order to form Dravida Kazhagan, the self-respect league merged with
Justice Party in 1944. Consequently, the non-Brahmin movement deviated
from its path and got busy in electoral politics.
Earlier, the movement was also limited to the upper non-Brahmin castes and
roamed around religion, casteism and cause of women only. Then its merger
weakened this ideological struggle.
Self-respect Movement in Andhra: This movement was launched by non-
Brahmins groups such as Kammas, Reddis, Balija and Velamas known as
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‘Brahmanetharodyamamer’ which means ‘the movement launched by those

other than the Brahmins.’ Instead of economic superiority they were not only
inferior in social status and traditional ritual status but also they were lacked
modern education.
Tripuraveni Ramaswamy Chowdary (1887-1943): Who belonged to the
kammas group was not allowed to study Sanskrit because Sanskrit was
considered as language of god and no Shudra could study Sanskrit and vedas,
‘‘it was a great crime for a Sudra to learn it,’’ other incident was held in
Kothavaram in which Brahmins protested against using “Chowdhary’ instead of
Dasa all these ‘incidents led to the launching of self-respect movement by
Tripuraveni.
Consequently, in 1916, at Kollur, all English educated met and decided to find
the meaning of shudra just like Periyar and Phule they also gave emphasis on
that after the conquest by Aryan, they introduced caste system which
sustained by religion, in order to maintain their supremacy over Dravidians, the
real native of India. They also demanded the “nonbrahmanisation of western
education and services.” They also worked for women emancipation. In order
to form priestiess society Kammas introduced “Swasanoha Pourohiyam”
according to this every community has its own priest who perform the
marriage of their own community.
But while boosting their movement these people indulged in the politics of
caste. And these intellectual started supporting the national movement.
Consequently. It remains confined to the problem of upper caste non-
Brahmins only and left out the ‘harijan’ in the lower order.
Non-Brahmin Movement in Karnataka: This movement began in 1918 by two
dominant group i.e. Vokkaligas and Lingayats in Karnataka. They fought against
the Brahmins superiority and discrimination against non-Brahmin and they also
merged with congress in 1938. But with the passage of time they lost their
unity and each group demanded their separate representation on both in
Representative Assembly and in government services. This movement took
shape of class movement and both these groups started fighting against each
other for their respective share in the new political system.

Q4. Write a note on the Khilafat Movement.

Ans. During the British rule, the Khilafat movement in India was an important
Islamic movement. It was initiated against European powers. This movement
was an attempt by the Indian Muslim community to unite together in support
of the Turkish Empire ruled by Khalifa. During this time, the British ended the
Khalifa post of Turkish and tried to disperse his empire. Undoubtedly Muslims
are regarded as Khalifa as the guardian of Islam. They prefer to mix in dust only
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to protect their religion. Maulana Abul Kalam Azad, the leading Muslim leader,
led the movement. It is notable that under his leadership, the Khilafat
movement was launched in most parts of northern India. This movement had
the support of Mahatma Gandhi and Gandhiji's non-violent methods were
fully supported. This joint force was a big challenge for British rule, but this
movement did not last long. Due to some violent incidents, Mahatma Gandhi
himself ended Non-cooperation movement. Undoubtedly it was a big setback
for the Khatafat movement. . However, demanded by the British
They did not interfere in the state of religious process of Muslims. Khilafat Day
was celebrated on August 31, 1919. Congress party gave a lot of support to the
Muslims in this movement. Apart from this, Khilafat movement have special
significance in the freedom struggle of India.
Apart from this, this movement encouraged Hindu-Muslim unity.
Relationships of Indian National Congress and Muslim League started
improving and Muslims also started to oppose the English government.
5. Explain the reasons behind the partition of India.

Ans. Causes for Partition of India mainly rests around three vital causes which
include the British policy of divide and rule on the basis of religion, races, caste
and creed, the relationship of Muslim League and Indian National Congress;
and the demand of Muslim league for a separate country for the Muslims living
in India. The partition of India not only changed the geography of the
subcontinent; it at the same time left a deep rooted impact on the hearts of
people who had struggled for years to see the dawn of peace with a new India.
The Partition of India was based on number of factors. With the passage of
time number of issues developed within Indian politics. The newly rising
factors which occupied the political scenario in India included factors like rise
of Communalism, creation of new political parties and their rising political
awareness, the question of security of the minority groups living in India and
the inherent conflict within the existing parties. As a foreign rule the British
government made all efforts to understand these variations which helped
them to great a strong base in India .It was only during and after the Second
World War that the British Government was forced internally as well as
externally to grant freedom to India. Among these factors the rise of
communalism was the most alarming one which sowed the seeds of partition
in the long run. The major group affected by this was the newly created All
India Muslim League under the leadership of Muhammad Ali Jinnah.
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The rise of communalism which turned out to be the most important cause for
the Partition of India rested mainly on three factors. Firstly, a belief which
prevailed was that people of the same community who follow the same
religion will have common secular interest i.e. common political, social and
cultural interest; in a multi cultural society like India the secular interests of
each community differs with the other; and finally communalism arises when
the interests of different religions are seen as antagonistic, incompatible and
hostile to each other. As these principles formed the base of the newly created
parties this forced them to remain away from each other. On the other side
the British rule which lasted in India for last 200 years gave full encouragement
to this growing in difference. This was further encouraged by the
announcement of Communal awards. The encouragement provided by the
British Government could be traced back to the period of Partition of Bengal.
With this the British government for the first time raised the issue of difference
within the communities of Muslim and Hindus to begin with which was though
vehemently protested yet led to partition of India as a whole.
With the roots of communalism already sworn by the British rulers it in the
long run formed the base of the new party namely All India Muslim League.
Muhammad Ali Jinnah, the pioneer of the party, was initially member of Indian
National Congress but due to his differences with Mahatma Gandhi he chose
to form a new party. The struggle for Pakistan continued to remain as the bone
of contention till the end of the struggle till it achieved its mission.
Along with the existing dissatisfaction with the Muslim League the Indian
politics faced some more changes within Indian politics. 1940s witnessed the
strengthening of some of the existing parties and their new generation
politicians like the Akalis of Punjab and Hindu Mahasabha who added to the
existing communal drift. The major concern of the present day politics was to
look after one`s own security and the existence of their own community
highlighting vehemently the issue of Communalism in Indian politics.

6. What were the Cripps Proposals? Why did the Congress reject them?

Ans. Cripps proposal also outlined the composition of the constitution making-
body and how it would be elected, adding that until the formation of the new
constitution the British Government would remain responsible for the defence
of India. The Cripps proposals were an attempt to satisfy the Congress by the
promise of a Constituent Assembly and the League by the provision that any
province would be at liberty to reject the Constitution and form a new
constitution by agreement with the British Government.
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The Cripps proposals were rejected by the Congress in its meeting 11th April,
1942. The Working Committee reiterated the demand for freedom before the
people could participate in the defence of the country on a national basis. The
Working Committee expressed its disapproval of the proposed Composition of
the Constitution making body and the right of the rulers of the Indian States to
decide the future of millions of people living in these states. This was a
“negation of both democracy and self determination.” The proposals therefore
were rejected by the Congress as Vague and incomplete.

The Muslim League welcomed the implicit recognition of the possibility of

Pakistan but rejected the proposals because it had given greatest importance
and priority to the creation of one Indian Union. The League reaffirmed its
conviction that the “only solution of India’s constitutional problem is the
partition of India into independent Zones.”

On 4th April an unhappy Gandhi advised Cripps to take the first plane home
and leave India. Cripps admitting his failure left India on 12th April, 1942. On
the next day Gandhi commented on his ill-fated mission in the following words
“It is a thousand pities that the British Government should have sent a
proposal for dissolving the political dead lock which on the face of it was too
ridiculous to find acceptance anywhere. And it was a misfortune that the
bearer should have been Sir Stafford Cripps acclaimed as a radical among
radicals and a friend of India.” exposed the real imperialistic character of
Churchill Government which wanted only the Balkanization of India.

The Congress could wait no further, when the British rule was sure to harm
India in a disastrous way. Gandhi therefore came to his final decision that the
British rule in India must come to an end. The decision was thrashed out in the
Working Committee during July 1942 and confirmed by a meeting of the All
Congress Committee in Bombay on 8th August, 1942. This historic decision of
the Congress inaugurated a new chapter in the history of Modern India.

7. Write short notes on any two of the following:

(a) Bharatendu Harishchandra

Ans. Born in Banaras, Bharatendu Harish Chandra’s father Gopal Chandra was a
poet. He wrote poems under the pseudonym Girdhar Das. Bharatendu’s
parents died when he was still young but they seem to have had an influence
on him. Acharya Ramchandra Shukla has described how Bharatendu went to
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the Jagannath temple in Puri, Orissa with his family in 1865, when he was
merely fifteen years of age. It was during this trip that he was influenced by the
Bengal Renaissance and decided to bring the genres of social, historical, and
Puranic plays and novels into Hindi. This influence reflected in his Hindi
translation of the Bengali drama Vidyasundar, just three years later, in 1868.

d) Santhal rebellion.
Ans. On 30 June 1855, two Santhal rebel leaders, Sidhu and Kanhu Murmu,
mobilized ten thousand Santhals and declared a rebellion against British
colonists. The Santhals initially gained some success in guerilla war tactics
using bows and arrows but soon the British found out a new way to tackle
these rebels. As the legend goes, the Santhals skilled in archery could fire
arrows extremely accurate and with great impact. The British soon understood
that there was no point fighting them in the forest but to force them come out
of the forest. So in a conclusive battle which followed, the British, equipped
with modern firearms and war elephants, stationed themselves at the foot of
the hill on which the Santhals were