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How freedom of movement is associated with social and religious reform movement in pre independence India: An Analysis

"Freedom of movement and social reforms in India "

Introduction

After completion of five decades of our existence as a democratic, sovereign republic, but it is appropriate that we look back on the track we have crossed, noting our successes and failures in various areas of our national life, consolidate the gains and correct the mistakes and march towards a better future. Therefore, this discussion about systemic reforms and its relation to liberation movements have been discussed here.

The term Indian independence movement includes various national and regional campaigns, movements and efforts from both non-violent and militant philosophy. The term covers a broad spectrum of political organizations, philosophies, and movements, whose aim was to liberate India from the clutches of British and also to bring mass nationalization and awakening among Indians.

The various social reforms and religious movements that took place in India during the British usually reflected the growing national awareness and spread of liberal ideas in the Western among the Indian people. These movements increasingly tended to have a national scope and program of reconstruction in social and religious fields. There are certain interrelationships that exist between the way the freedom movement started and social and religious reforms, and how leaders are facing difficulties in bringing people together who were divided on the line for religion, language, caste, class and culture so The concept of responsibility can be dedicated to them. There were many factors to bring the masses together for the freedom movement and one of the ways in bringing social, economic and political reforms.

The enthusiasm for social reform slowed considerably with the development of political struggle, and it was deliberately distanced himself from the political movement. But prevalence of natural evolution and education increased pace of demand for social reform and expanded his horizons. Demand comes from both individuals and organizations. For example, in efforts Indian National Social Conference was skilfully supplemented by other unions and social reformers. The role of freedom fighters, social and religious reformist as well as organizations and associations are equally important.

The British conquest and the consequent spread of colonial culture and ideology had led to an inevitable introspection about the strength and weakness of indigenous culture and institutions. The answer was yes and varied but the need to reform the social and religious life was widely shared convictions. Spirit the reform covers all over India and it was only possible because of rising nationalism. The main thread running through the entire socio religious reform, the incidence of emotional of unity and mass integration of people. Two important intellectual criteria that informed the reform movements were rationalism and religious universalism. Social relevance was rated of a rationalistic criticism. This century witnessed thus two renaissances in Indian history:

• Indian struggle for freedom
• Socio-religious awakening of the masses

Therefore, my project basically deals with the interrelationship between freedom movement and social reforms and how the struggle for freedom helped to achieve the much needed social reforms designed by freedom fighters, social reformers, and associations and organizations.

1.1 Research method:

The method adopted in making this project is descriptive, analytical and explanatory by using quantitative and qualitative methods. The researcher used the historical, analytical and descriptive way to write. Thus, both the primary data, ie, data collected directly from the subjects and secondary data is used. The study was conducted in a planned way to make the systematic study of the history of India.

1.2 Objective of the project:

The project aims to investigate Indian struggle for independence and social reform movements prevalent in Indian society at this level of time. My project basically deals with the interrelationship between freedom movements with socio-religious reform of Indian society and how it played a key role in mass nationalization and integration into society.

1.3 Hypotheses:

Hypotheses formulated in this project are:

1. How freedom of movement proportionate to the social reforms in the Indian society?
2. Did it lead to the revival of mass nationalization?

1.4 Mode Citation:

The researcher has followed a similar manner to quote this entire project.

1.5 Literature Survey / Sources:

The researcher has collected the primary data in the form of information gathered from various sources

• Literature in the form of books and articles
• Mainly done by the story literature
• Internet

1.6 Scope and Limitation

My project is basically about the relationship between liberation movements and social reforms in India. Although its scope is very high because I have to deal with all aspects of India's struggle for freedom and how that freedom of movement was largely related to social reform. How freedom fighters, social reformers and organization play an important role in mass nationalization, I still tried to narrow down its scope to the major events that changed the whole course of Indian history or you can say that it had brought the Indian renaissance.

Chapter: 2

Interplay between freedom movements and social reforms

The Indian national movement was undoubtedly one of the largest mass movements of modern society has ever seen. It was a movement that galvanized millions of people of all classes and ideologies into political action and go to their knees a mighty colonial empire. Various aspects of the Indian National Movement, especially Gandhi political strategy that is particularly relevant for these movements society that broadly function in the context of a rule, and is characterized by a democratic and basically liberation polity. The result of freedom of movement is basically a case, where state power was seized in a single historical moment of revolution, but by long popular struggle in a moral, political and ideological level, where counts of hegemony was built up through years through gradual, and when the phases of the game alternated with "passive" phases. [1]

The Indian Freedom Independence is perhaps one of the best examples of creating a very broad movement with a common goal, where various political and ideological currents can coexist and work while continuing to fight for the overall ideological and political hegemony over it. What are the outstanding elements of a freedom struggle? A key aspect is the values and modern ideals that the movement itself was based and the broad socio-economic and political vision of its leadership. [2]

Now a question arises how interdependence between the Indian freedom independence and social reform movements. Before analyzing the full concept of these aspects, it is necessary to establish a connection between the two. When the fight for freedom of movement in time, leaders face major problem with mass mobilization as people are divided on the basis of caste, religion, race, class, culture, etc. All people have to be integrated so that the feeling of nationality may be acquired in them. The most important part of our national leaders is the mass appeal that motivated all parts of society to become a not only against the exploitative British practice, but also the economic, political and social damage to the Indians. The Indian leaders were difficulties with the liberalization on two fronts:

• Liberalisation at the horizontal plane mass liberalization.
• Liberalisation of vertical plane elite representation.

The liberalization of these forces was extremely necessary to ignite emotional to bring social and economic reforms along with the much-needed religious reform. Social stratification, values, beliefs, ideas and political administration modes were to respond to the process of interference, ie

• Colonization
• Imperializm
• Modernisation

Moreover, emotional integration was also necessary to bring people together when they were brought up in the umbrella of nationalism. Basically, nationalization is a process or a product of historical conjecture social forces through which the clutch is not only established and explained, but also qualitatively enhanced. nationalization is not a product but the result of mature social process.

Role famous freedom fighters as Mahatma Gandhi, Gopal Krishna Gokale, Lala Lajpat, Rabindra Nath Tagore, Sarojini Naidu, Annie Beasant, and the role of associations were also very important. Like we had Indian National Congress, Bombay Association, the Indian National Association Employees of India Society, etc. Through the process of socio-economic reforms, they want to bring freedom. Dissolution of prejudices among different classes was an important instrument to create the emotional response the problems of nationalization. These associations were significant forum for criticizing the British government policy and also the required various changes in political and social scenario. Through the national movement a kind of sense of revival was among the masses. For example, in 1905 Gopal Krishna Gokhale founded Indian National Association of servants Society whose goal was to train missionaries to promote the national interest. Gandhiji also gave new dimensions to the INC and thus it became a mass organization and spread to all over India. There were many other organizations like the Muslim League, Home Rule League, Hindu Mahasabha, All India Depressed Classes Association, the All India Depressed Classes Federation, all these mass unions had played a central role in the Indian freedom struggle.

Moreover Gandhiji's theory of "trusteeship" also gathered support from the ideologies and philosophies. Legal frameworks were also created to facilitate the working of these associations and organizations. Then, mass movement and national awakening of people have also played an important role in freedom struggle as the famous movement of non-cooperation, Swadeshi, Quit India movement. These movements were projected in organizational strength and mass later also helped to bring social reforms in the country of prominent leaders and freedom fighters.

Therefore, in the process of freedom of movement, freedom fighters could not directly mobilize or influence people, so they thought of bringing social reforms so that the struggle for independence could have mass appeal.

Moreover, the Nationalist Party strategy alternated between phases of the massive battle that broke the existing laws and phases of intense political agitational work within the framework. The Strategy accepted that mass movements by their very nature had ups and downs, peaks and troughs, because it was not possible for the great mass of people to engage themselves continuously in a lengthy extra legal battle, which involved great sacrifice. Therefore it becomes necessary to adopt a constructive work for mass movements which promote khadi, National Education, Hindu Muslim unity, boycott of foreign clothes and spirits, the social upliftment of Harijans been an important part of the nationalist strategy especially in its constitutional stages.

The Indian National Movement for the struggle for freedom and its relation to the mass awakening was a popular multi-class motion. It was not a motion directed or controlled by the bourgeoisie, nor influence over it. Moreover, its multi-class, popular and open nature meant that it was open to alternative hegemony of socialist ideas. Over time, freedom from struggle evolved into one of the biggest mass movement in world history. It derived its strength especially in 1918, from militancy and self-sacrifice spirit of the masses. For example satyagraha as a form of struggle was based on active participation of people and the sympathy and support from non-participating million. Millions of people and women were mobilized in countless ways, the continuing movement of their grain and determination. Start out as a movement the nationalist intelligentsia, the National Movement succeeded mobilizing the youth, women and cities rather bourgeoisie, urban and rural poor, urban and country craftsmen, peasants, workers, capitalists and a large number of small landlords. [3]

Chapter: 3

The emergence of Indian Independence Movement

The term Indian independence movement includes various national and regional campaigns, movements and efforts from both Nonviolent and Militant philosophy. The term covers a broad spectrum of political organizations, philosophies, and movements which had the common purpose of bringing the British Colonial Authority as well as other colonial administrations in South Asia. The initial resistance to the movement can be traced back to the very beginning Colonial Expansion in Karnataka, by the Portuguese in the 16th century and the British East India Company in Bengal, in the middle and late 1700s. The first organized militant movement was in Bengal, but later took political stage in the form of a mainstream movement in the then newly formed Indian National Congress with prominent moderate leaders seeking only their basic rights to appear for civil services examinations and more rights, economic, population in the soil. For

They used moderate methods of prayer, petition and protest (3p's). At the beginning of the early 1900s saw a more radical approach towards political independence is proposed by leaders who Lal Bal Pal and Sri Aurobindo. Militant nationalism also emerged in the first decades, culminating in the failed Indo-German Pact and Ghadar Conspiracy during World War I.

The end of the freedom struggle as Congress adopts policies on non-violence led by Mohandas Gandhi. Other leaders such as Subhash Chandra Bose (called Netaji) which later came to adopt a military approach to movement. But there were others like Swami Sahajanand Saraswati, along with political freedom desired economic freedom peasants and the working masses in the country. The World War II period witnessed the culmination of movements like INA movement led by Netaji Subhas Chandra Bose from East Asia and Quit India movement.

Independence Movement also acted as a major catalyst for similar movements in other parts of the world, leading to the final solution and liquidation of the British Empire and replace it with the Commonwealth of Nations. Gandhi's philosophy of nonviolent resistance inspired the American Civil Rights Movement (1955-1968) under the leadership by Martin Luther King, Jr., the quest for democracy in Myanmar led by Aung San Suu Kyi and the African National Congress's struggle against apartheid in South Africa led by Nelson Mandela. However, not all these leaders adhered to Gandhi's strict principle of nonviolence, not resistance. [4]

3.1 Background to the rise of Indian Independence Movement

European traders came to Indian shores with the arrival of Portuguese explorer Vasco da Gama in 1498 at the port of Calicut in search of the lucrative trade in spices. After the 1757 Battle of Plassey, where the British army under Robert Clive defeated the Nawab of Bengal, established the British East India Company itself. This is widely seen as the beginning of the British Raj in India,. The company was given administrative rights over Bengal, Bihar and Orissa in 1765 after the Battle of Buxar. Then annexed Punjab in 1849 after the death of Maharaja Ranjit Singh in 1839 and the first Anglo-Sikh War (1845-1846) and then the Second Anglo-Sikh War (1848-1849).

The British parliament adopted a series of laws to handle the administration of the newly conquered provinces, including Choice Act of 1773, India Act of 1784, and the Charter Act of 1813, enhanced the British government's rule. In 1835 English became the language of instruction. Western-educated Hindu elites sought to rid Hinduism of controversial social practices, including Varna (caste) system, child marriage and Sati. Literary and discussion clubs opened in Bombay and Madras became fora for open political discourse. The educational attainment and skillful use of the press in these early reformers created growing ability to carry out broad reforms in for colonial India, all without compromising larger Indian social values and religious practices.

Even while these modernization trends influenced Indian society, Indians increasingly despised British rule. As the British increasingly dominated the continent, they grew increasingly abusive of local customs by, for example holding parties in mosques, dancing to the music of regimental bands on the terrace of the Taj Mahal, using whips to force their way through crowded bazaars (as recounted by General Henry Blake) and mistreat Sepoy. In the years following the annexation of Punjab in 1849, several mutinies among Sepoy broke out, these were put down by force

3.2 The Indian rebellion in 1857

The Indian rebellion of 1857 was a period of rebellion in the northern and central India against British rule in 1857-1858. Rebellion was the result of decades of ethnic and cultural differences between Indian soldiers and their British officers. The specific reason that triggered the rebellion was rumored use of cow and pig fat in 557 caliber Pattern 1853 Enfield (P/53) rifle cartridges. Soldiers had to break the cartridges with their teeth before loading them into their rifles. So if there was cow and pig fat, it would be offensive to Hindu and Muslim soldiers, respectively. In February 1857 (Indian soldiers in the British army) refused Sepoy to use their new cartridges. The United Kingdom claimed to have replaced the cartridges with new and tried to make Sepoy make its own grease from beeswax and vegetable oils, but the rumor continued.

In March 1857 Mangal Pandey, a soldier of the 34th Native Infantry in Barrackpore attacked his British sergeant and wounded an adjutant. General rumors, who said Pandey was in a sort of "religious frenzy," ordered a jemadar to arrest him, but jemadar rejected. Mangal Pandey was hanged on 7 April together with jemadar. The whole regiment was dismissed as a collective punishment. On 10 May, when the 11th and 20 Cavalry assembled, they broke rank and turned on their officers. Then liberated the 3rd Regiment, and on 11 May Sepoy reached Delhi and were joined by other Indians. The Red Fort, the residence of the last Mughal Emperor Bahadur, was attacked and captured by the Sepoy. You demanded that he reclaim his throne. He was reluctant at first, but eventually agreed to the demands and became leader of the rebellion.

Soon the revolt spread throughout the northern India. Rebellion broke out in places like Meerut, Jhansi, Kanpur, Lucknow etc. The British were slow to react, but eventually responded with brute force. British moved regiments from the Crimean War and diverted European regiments headed for China to India. The British fought the main army of the rebels near Delhi in Badl-ke-Serai and drove them back to Delhi before the siege of the city. The siege of Delhi lasted approximately from the first July to 31 August. After a week of street fighting. The British retook the city

At Despite Sepoy limitations and weaknesses, their efforts to liberate the country from foreign rule was patriotic action and a progressive step. Even in failure, it served a grand objective: a source of inspiration for the national liberation movement which subsequently made it as rebellion could not. Freedom Fighters got the understanding that to involve the masses of nationalization they need their motivation and support, and this could only be done to impress a sense of nationality through reforms [5].

3.3 its aftermath

War in 1857 was a major turning point in the history of modern India. The British abolished the British East India Company and replaced it with direct rule under the British Crown. A Viceroy was appointed to represent the Crown. In proclaiming the new direct-rule policy to "Princes, Chiefs and people of India," Queen Victoria promised equal treatment under British law, but Indian mistrust of British rule had been a legacy from the 1857 rebellion.

The British initiated a program in India reform and political restructuring, trying to integrate Indian higher castes and rulers into the government. They stopped land grabs, decreed religious tolerance and admitted Indians into the civil service, albeit mainly as subordinates. They have also increased the number of British soldiers in relation to natives them and allowed only British soldiers to handle artillery. Bahadur Shah was exiled to Rangoon, Burma, where he died in 1862, finally brings the Mughal dynasty to cessation. In 1877 Queen Victoria the title Empress of India.

3.4 Rise of Organized Movements

The decades following the Sepoy Rebellion was a period of growing political awareness, manifestation of Indian public and the emergence of Indian leadership at national and provincial level. Dadabhai Naoroji formed East India Association in 1867, and Surendranath Banerjee founded Indian National Association in 1876. Inspired by a proposal made by AO Hume, a retired British civil servant, seventy-three Indian delegates met in Mumbai in 1885 and founded the Indian National Congress. They were mostly members of the upwardly mobile and successful Western educated provincial elites, engaged in professions such as law, education, and journalism. At its inception, Congress had no well defined ideology and commanded few of the necessary resources for a political organization. It functioned more as a discussion club that met annually to express its loyalty to the British Raj and passed numerous resolutions on less controversial issues as civil rights and opportunities in public, especially the public service. These resolutions was presented to the Viceroy Government and occasionally to the British parliament, but Congress early gains were meager. Despite its claim to represent all India, expressed for Congress interests urban elites, the number of participants from other economic backgrounds remained negligible.

Are influenced by socio-religious groups such Arya Samaj (started by Swami Dayanand Saraswati) and Brahmo Samaj (founded, including Raja Ram Mohan Roy) became evident in pioneering reform of Indian society. The inculcation of religious reform and social pride was fundamental to the growing public movement for complete nation. The work of men like Swami Vivekananda, Ramakrishna Paramhansa, Sri Aurobindo, Subramanya Bharathy, Bankim Chandra Chatterjee, Sir Syed Ahmed Khan, Rabindranath Tagore and Dadabhai Naoroji spread passion for rejuvenation and freedom.

In 1900, although Congress had evolved into an all-India political organization, its performance was undermined by its singular lack of attract Muslims, who felt that their representation in government service was inadequate. Attacks by Hindu reformers against religious conversion, cow slaughter and the preservation of Urdu in Arabic script deepened concerns about minority status and denial of rights if the Congress alone should represent the people of India. Sir Syed Ahmed Khan launched a movement for Muslim regeneration that culminated in the founding in 1875 of the Muhammad Danish Anglo-Oriental College at Aligarh, Uttar Pradesh (renamed Aligarh Muslim University 1920). Its purpose was to educate wealthy students by emphasizing the compatibility of Islam with modern Western knowledge. The diversity among India's Muslims, but made it impossible creating uniform cultural and intellectual regeneration.

3.5 Rise of Indian nationalism

The first is the nationalistic feeling grew among Congress members were when the desire to be represented in the bodies of government, to influence a vote in the legislative process and question of administration in India. Congress members saw themselves as loyalists, but wanted an active role in their own country, albeit as a part of the kingdom. This trend was personified by Dadabhai Naoroji, who went so far as to deny the success of an election to the British House of Commons becomes the first Indian member.

Bal Gangadhar Tilak was the first Indian nationalist to embrace Swaraj as the fate of the nation. Tilak deeply opposed the British education system that ignored and slander India's culture history and values. He resented the refusal of freedom of expression for nationalists, and the lack of voice or role for ordinary Indians affairs in their nation. For these reasons, he considered Swaraj as the natural and only solution. His popular sentence "Swaraj is my birthright and I shall have it" was inspired for Indians.

In 1907, Congress was split in two. Tilak advocated were considered as extremism. He wanted a direct attack by fighters on the British Raj, and the abandonment of all things British. He was backed by rising public leaders like Bipin Chandra Pal and Lala Lajpat Rai, who held the same view. During those three major states of India – Maharashtra, Bengal and Punjab shaped the demand for people and Indian nationalism. Gokhale criticized Tilak for encouraging acts of violence and disorder. But the Congress of 1906 did not have public membership, and thus Tilak and his followers were forced to leave the party. [6]

But with Tilak arrest, all hopes of an Indian offensive were stalled. The Congress lost credit with the people, A Muslim deputation met with the Viceroy, Minto (1905-1910), seeking concessions from the impending constitutional reforms, including special considerations in government service and electorates. The British recognized some of the Muslim League's petitions by increasing the number of elective offices reserved for Muslims in the Government of India Act, 1909th The Muslim League insisted on its separateness from the Hindu-dominated Congress, as the voice for a "nation within a nation." A closer look at mass nationalization and the reforms process reveals it to have been considerably less novel and far-reaching [7].

Chapter: 4

4.1 Types of social reforms

Before discussing the causes of reforms and how the struggle for independence and reform went hand to hand, let us briefly examine what types of social reform was as a social reformer had used for to bring social changes in society. Reform movements are organized to implement reforms in some specific areas. Reformers seek to change elements in the system for better. For example: Civil Rights Movement, Women's Liberation Movement, Arya Samaj Movement, Brahmo Samaj movement.

4.4.1Revolutionary Movements:

The revolutionary movement denies that the system will even work. These movements are deeply dissatisfied with the social order and work for radical change. They advocate replacing the entire existing structure. Their goal is a reorganization of society according to their own ideological level. Revolutionary movements generally become violent as they progress. Example: The Free 1857th

4.4.2 reactionary or Revivalist Movement:

Some movements are known as reactionary or regressive movements. These are designed to reverse the social change. They highlight the importance and greatness of traditional values, ideologies and institutional arrangements. They strongly criticized the fast moving changes of the current.

4.4.3 Resistance Movement:

These movements is formed to resist a change already taking place in society. These can be directed towards social and cultural changes that are already happening in the country.

4.4.4. Utopian Movement:

These are attempts to take the society or a portion of it towards a state of perfection. These are solved structured communities to imagine a radically changed and blessed state, either on a large scale at some future date or on a smaller scale in the present. The utopian ideal and the means it is often vague, but many utopian movements have very specific programs for social change.

4.4.5 pawn move:
Peasant Movement is defined by Kathleen Gough as an attempt by one group to implement change in the face of resistance and the peasant are people who are involved in an agricultural or related production with primitive means to surrender part of their or a similar landlords or change agents. Story on peasant movements can be traced back to colonial times where repressive economic policies, the new land revenue system, the colonial administration and the judiciary and ruin the craft, leading to overcrowding of land converted to agricultural structures and poor peasants.
When the peasants could take it no longer the opposite against oppression and exploitation in revolt. Bond Movement occupies an important place in the history of social unrest in India itself the goals and objectives of these movements are different the nature and magnitude from region to region. It is in this sense that these movements also organized an association of peasants in a region, developing leadership, ideology and a peasant elite.

Some of the major peasant revolt:

1770 – Sanyasi rebellion
1831 – Wahabi uprising
1855 – Santhal rebellion
1859 – Indigo revolt
1890-1900 – Punjab Kisan battle
1917-1918 – Champaran satyagraha
1921 – Moplah rebellion
1928 – Bardoli satyagarya
1946 – Telangana movement
1957 – Naxalbai motion

4.4.6 Women's Movement:

The women movement in India is a rich and vibrant movement that has taken different forms in different parts of the country. Fifty years ago, when India became independent, it was widely acknowledged that the struggle for freedom has been fought as much by women as by men.

The first to join the freedom struggle was Sarojini Naidu, who went on to become the first woman President of the Indian National Congress in 1925. Her presence was a signal to hundreds of other women to participate, and ultimately salt protest was made successful by the many women who not only made of salt, but also open Sat at fairgrounds sale, and yes, buy it. Paving of this movement is usually traced from social reform movements in the 19th century, when the campaigns for the benefit of the conditions of women's lives were taken up initially by men.

By end of the century women had begun to organize themselves and gradually they took a number of reasons such as education. conditions of women's work and so on It was in the early part of the 20th century that women's organizations were established, and many of the women who were active in these later became involved in the movement. .

4.4.7 Backward Caste Movement:

The Historical throws have been deprived of many social, economic, political and religious privileges. These people provided manual labor and untouchables occupied the lowest position among the caste hierarchy. They were subjected to extreme forms of exploitation. Colonial power is reinforced by differences in the distribution of economic power. The atrocities united the lower castes against the upper cast.

Some of the important backward caste movements that came up was Satyashodak Samaj and Nadar Movement, which consolidated the masses along the lines cast. EV Ramaswamy started self-respect movement against Brahmins in southern India. The SNDP movement in Kerala was more of a reformist movement [8].

Chapter: 5

Causes of social and religious reform movements: Its Comprehensive Scope

The 19th century India witnessed a strong wave of reformative activities of religion and society. There were attempts made by educated young Indians to end the evils and abuses of religion and society. Western ideas, common sense, equality, freedom and humanity inspired them. They tried to eliminate defects in their culture. They wanted to revive the glory of Indian culture. Therefore we call the socio-religious movement in the 19 century India as "Indian Renaissance" movement.

Causes of social religious reform movement:

1st Political Unity:

India was politically unified because of expansion and consolidation of British rule. It led to the understanding of many common problems of Indians. The nature of British rule caused many young Indians to find out the causes of their misery and destruction.

2nd Reaction against the propaganda of Christian missionaries:

The Christian missionaries made every possible effort to spread Christianity particularly among the poor and the oppressed. Educational institutions, hospitals, charitable services and official support was also been used for this purpose. Therefore, both Hindus and Muslims have attempted to safeguard their religion.

3rd Contributions by foreign researchers:

Many foreign scientists as Max Muller and William Jones rediscovered India's past. They studied the scientific work of Indians in the past. They brought to light rich cultural heritage, which was even better than Western culture. They translated many literary and brilliant works. These works received worldwide recognition. It made the educated Indians develop faith in their culture. They wanted to establish superiority of Indian culture on Western culture.

4th Indian press:

The European introduced the printing press in India. It allowed the appearance of many newspapers and magazines. Books was also published in various Indian languages. Mostly their theme was Indian. It certainly helped to open the eyes of educated Indians in terms of natural heritage and glory. They have therefore begun to work for Indian glory and culture.

5th Western Education:

The spread of Western education led to the spread of Western perceptions of democracy, freedom, equality, and nationalism. Indians who went abroad came in direct contact with the working of these concepts. After they left, they were too painful to see the lack of awareness among Indians about such concepts. They have spade work for the dissemination of these ideas. [9]

5.5.1 Discussion of Medievalism versus liberalism

There are many aspects of socio-religious reforms were needed to be discussed here.

Medievalism basically, on the whole initiative for the man who is pessimistic outlook on life and focus his attention on the other world. Liberalism intensified's appetite to live up to point out the limitless opportunities to make up fun to put material things in this world by using modern machinery and science.

The old religion was based on the low economic and cultural development of ancient societies. It should be modified to meet the needs of society. It should be reviewed in accordance with the spirit of nationalism, democracy, an optimistic and positive attitude to life, and even rationalist philosophy.

Altogether national development was the primary goal of these reconstructed religions. When religion itself was not rejected or reformed, nationalism became identified with religion (eg religious nationalism put forward by BC Pal, Aurobindo Ghosh and others.) as the religious revival movement, religious reform movement, was inspired to the national ideal [10].

5.5.2. Growth of rationalism and materialism

Rationalistic and materialistic philosophical ideas slowly began to spread in India after 1930.This was due to many reasons such as wider distribution of Indian intelligentsia in the political, sociological and philosophical literature in the west after the war of 1914-1918.

Pioneers and leaders nationalism was educated class and the bourgeoisie. They relied on the new capitalist communities that historically higher type, increasingly replaced the medieval social system in India. The accepted its economic base. They wanted free development of society. Liberalism was the philosophy of rising capitalism. It was a series of principles, which ensured growth. And just as capitalism had higher social system than the pre-capitalist one, liberalism with its principles of national unity, individual freedom, democracy, equal rights of man, democratic institutions and rationalism was more a philosophy than before capitalist ideologies were mostly based on religious obscurantism and defended ranks and privileges based on birth.

Logically, the Indian intelligentsia, pioneers of Indian nationalism, should have adopted the liberal philosophy in toto. But since liberalism emerged in the west, and when the Indian people was ruled by the Western powers, they prefer remobilized masses [11].

5.5.3 Religious reform movements, their reactionary role and progressive significance

In its initial phase when Indian nationalism was immature, just sprouting, it found expression in such liberal religious reform movement Brahmo Samaj. The religious form of the National Movement was the subject of its very immaturity. As such, these movements have played a progressive role in mass awakening to freedom struggle, despite their limited rationality.

It is true that the nationalist movement led by Gandhi had a program of nationalist democratic transformation of India and not the creation of a Hindu Raj. It is true that the Indian National Congress was a national organization, a patterned center for all conscious nationalist forces, but Gandhi declared notion that politics should be spiritualised, be consistent with the religious-ethnic principle alienated those who wanted the movement to be secular. Furthermore, it introduced a mysterious element in political calculations that often distort strategy of movement [12].

Chapter: 6

Social and religious reform movements and expressions of the National Democratic

Awakening

The various social reform and religious reform movements that took place in India during British rule was an expression of the growing national awareness and spread of liberal ideas in the Western among the Indian people. These movements increasingly tended to have a national scope and program of reconstruction in social and religious fields.

In the social sphere was movements caste reform and caste abolition, equal rights for women, a campaign against child marriages, and a ban against widow remarriage, a crusade against social and legal inequalities.

In the religious field, there sprang up movement, which fought religious superstition and attacks idolatry, polytheism and hereditary priesthood.

These movements in varying degrees, highlighted and fought for principles on individual freedom and social equality and stood for nationalism. So in a way, these movements a backbone for the mass awakening regarding freedom struggle was worried.

The reformers argued that such reforms are necessary to build a sound national unity government to achieve political freedom and social, economic and cultural advance of the Indian people. The national democratic awakening found expression in all spheres of national life. In politics, gave the birth to the movement of administrative reform, autonomy, home rule Dominion Status and finally Independence. In a social and religious life, was proclaimed Indian Nationalism principles of individual liberty, equality and autonomy. It attacked the undemocratic principle born and exclusive privileges based on birth, on which such institutions as casts were reared. Indian Nationalism was so democratic in essence and as such fought against both medievalism and foreign rule. The socio-reform and religious reform movements were the expression of national awakening in India and for a revision of the medieval social structure and religious views on a more or less democratic basis, ie on the principle of individual freedom and human equality. [13

"I sorry to say, "writes Raja Ram Mohan Roy in 1828, "the current system of religion observed by Hindus is not good calculated to promote their political interests. The distinction throw introduce innumerable divisions and sub divisions between them have completely deprive them of patriotic feeling, and the many religious rituals and ceremonies and laws purification completely excluded from undertaking any difficult undertaking. It is, I think is necessary that some change should take place in their religion, at least for the sake of their political advantage and social comfort. "[14]

Written at the time Indians have just begun to experience the intellectual and cultural upheavals that characterized social life in nineteenth century India, this represented the immediate Indian response.

The spirit of reform took almost all of India begins with the efforts of Raja Ram Mohan Roy in Bengal, leading to the formation of Brahmo Samaj in 1828. Apart from the Brahmo Samaj, which has branches in several parts of the country was Paramhansa Mandali and Prarthna Samaj in Maharashtra and the Arya Samaj in Punjab and northern India some of the prominent movements among Hindus. There were several other regional and caste movements Kayastha Sabha in Uttar Pradesh and Sarin Sabha in Punjab. Backward class also started to work Reformation with Satya Sodhak Samaj in Maharashtra and Shri Narayana Dharma Paripalana Sabha in Kerala. The Ahmadiya, the Aligarh Movement, the Singh Sabha and Rehnumayai Mazdeyasan Sabha representing the spirit in reform among Muslims, Sikhs and Parsees, respectively. Despite the regional, and content and limited to a particular religion, their overall prospective was remarkably identical, they were regional and religious manifestations of a common consciousness.

Although religious reformation was a major concern for these movements, none of them are exclusively religious in nature. Loud humanist in inspiration, the idea of other worldliness and salvation was not a part of their agenda, instead their attention was focused about worldly existence.

Since the linkage between religious beliefs and social practices, religious reformation was a necessary condition for social reform. Religion was the dominant ideology of times and it was not possible to make a social effort without being in control.

The Indian community in the 19th century was caught in a vicious web created by religious superstition and social obscurantism. Social conditions were equally depressing, the most worrisome was the position of women. The birth of a girl was unwelcome, her marriage a burden and her widowhood as bleak. Attempts to kill girl babies at birth was not unusual. Those who escaped initial brutality were exposed to the marriage at a young age. [15]

Another debilitating factor was shed. It tried to maintain a system of separation hierarchically ordained on the basis of ritual status. The rules and regulations throw impeded social mobility, fostered social division and undermine individual initiative. Above all was the humiliation of untouchability, who spoke against human dignity.

There were numerous human practice characterized by coercion, credulity, status, authority, chauvinism and blind fatalism. Rejecting them as functions of decadent society, reform movement tried to create a social climate of modernization. As practice based on faith can not challenge without compromising the faith even in doubt. Therefore demonstrated Raja Ram Mohan Roy to Sati had no religious sanction, the Vidyasagar not take his pen in defense of widows are new marriage without being convinced of biblical support and Dayanand based its anti-casteism on Vedic society.

Two important intellectual criteria informed the reform movements were rationalism and religious universalism social relevance was judged by a rationalistic criticism. It is hard to match the uncompromising rationalism in the early Raja Ram Mohan Roy and Akshay Kumar Dutt. This prospective not only allowed them to adopt a rational approach to tradition, but also to evaluate the contemporary socio-religious practice from the stand point of social utility and replace faith with rationality. The Brahmo Samaj, led to a denial of the infallibility of the Vedas, and in Aligarh Movement, the reconciliation of the teaching of Islam to the needs of the modern era. Holding that religious principle is not immutable, stressed Syed Ahmad Khan religion role in the development of society: If religion did not keep pace with and meet demands of the time, it would be petrified in the case of Islam in India.

The prospective the reform was not always influenced by religious considerations. A rational and secular outlook was very clear in an alternative to the widespread social practice. In talking widow marriage and opposing polygamy and child marriages Akshay Kumar was not worried about the religious sanctions or whether they existed in the past. His arguments were mainly based on power on society.

Although the scope of reform was particularistic, religious future was universalistic. Raja Ram Mohan Roy as different religions as National embodiment of universal theism. The Brahmo Samaj was originally conceived by him as a universalist church. He was a defender of the fundamental and universal principles of all religions-the monotheism of the Vedas and Unitarianism of Christianity, and at the same time attacked polytheism of Hinduism and Trinitarianism of Christianity. Syed Ahmad Khan sounded the same idea: all prophets have the same DIN (faith) and every country and nation had different prophets. These potential found clearer articulations of Keshub Chandra Sen ideas. He said "our position is not that the truths found in all religions, but established all religions in the world are true." He also expressed the social consequences of all this universalist ideas.

The 19th century witnessed a cultural-ideological struggle against the backward elements of traditional culture on the one hand and the rapid hegemony sing colonial culture and ideology on the other. The initial reform efforts represented the past. In the religious field they sought to eliminate idolatry, monotheism and priestly monopoly on religious knowledge and to simplify the religious rituals. They were important not only for religious reasons, but also for their social consequences.

The socially debilitating influence caste system that perpetuated social inequality was universally recognized as an area called for rapid reform. It was morally and ethically abhorrent, more importantly, it spoke against patriotic feelings and ineffective growth of democratic ideas. Raja Ram Mohan Roy started in ideas, but not in practice, the opposition, which was loud and clear as the century progressed. Ranade, Dayanand and Vivekananda denounced the existing system of caste in unambiguous terms.

The campaign to improve the condition and status of women was not purely humanitarian action as well. No reform could be really effective without change in the national context, the social space where the initial socialization of the individual location. A crucial role in this process is played by women. Therefore, there could be reformed not men and reformed home without reformed women. From women, it was actually a small forward. Nevertheless, it was recognized that no country could ever do one of substantial progress in civilization, whose men had sunk in ignorance. "

If the reform movement had completely rejected tradition, it would Indian society has undergone an easy process with west do. But the reformers were aimed at modernizing rather than west do. A blind opening of Western cultural norms was never an integral part of the reform.

Faced with the challenge of intrusion of colonial culture and ideology, an attempt to reinvigorate the traditional institutions and realize the potential of traditional culture developed in the 19th century. This concern is embraced throughout the cultural existence, lifestyle and any relevant practice as language, religion, art and philosophy. Two features characterized this concern:

• The creation of an alternate ideological system
• Revitalization of traditional institutions.

Therefore, the cultural ideological struggle represented by the socio-religious movements were an integral part of the development of national consciousness. It was because it was instrumental in creating the first intellectuals and cultural break, as did a new vision for the future is possible. Second, the proportion of resistance to colonial cultural and ideological hegemony. Out of this dual struggle evolved the contemporary cultural situation: new men, new homes and new societies. [16]

So basically, that briefly we can say that these effects were movement and social reforms:

The reform movement led to remarkable changes in society and religion. Initially, the major changes struck a small group of people, but afterwards scattered masses. The reform movement strengthened the Hindu and Muslim religions and attempts to eliminate social evils among them. The educated Indians started to think sensibly. The caste system began to lose its grip in the community, and there was a significant achievement in the emancipation of women, some legal measures were also adopted to improve their status. The reform movement led to the mass awakening, and strengthening the emotional, social and economic bond among Indians, which provides a great pillar of our struggle for independence.

A new inspiration was abroad, and during his call on medieval forms in already weakened, began to break down. Each realized the importance of the self and the new responsibility towards society. The circumference of his community who had been confined to family, caste and tribe now owes his allegiance to the Nation, and in this way socio-religious reforms contributed mass awakening [17].

CHAPTER: 7

Contributions from freedom fighters and social reformers in the mass nationalization

7.1 Mass Appeal: Mahatma Gandhi

Struggle for Indian Independence (1916-1945) [18]

In 1915 Gandhi returned from South Africa to living in India. He spoke at conventions Indian National Congress, but was primarily introduced to Indian issues, politics and the Indian people by Gopal Krishna Gokhale, a respected leader of the Congress Party at that time.

Champaran and Kheda

Gandhi's first major achievements came in 1918 with the Champaran agitation and Kheda Satyagraha, although the latter it was indigo and other cash crops instead of food crops is necessary for their survival. Suppressed by the militias that landlords (mostly British), but the measly compensation, leaving them mired in extreme poverty. The villages were kept extremely dirty and unhygienic, and alcoholism, untouchability and Purdah was rampant. Now in the midst of a devastating famine, the British levied a tax which they insisted to increase. The situation was desperate. In Kheda in Gujarat, the problem was the same. Gandhi established an ashram there, organizing scores of his veteran supporters and fresh volunteers from the region. He organized a detailed study and survey of villages, which account for the atrocities and terrible episodes of suffering, including the general state of degenerate living. Building trust villagers, he began to lead the cleanup of villages, building schools and hospitals and encouraging the village leadership to undo and condemn many social evils, as accounted above [19].

But his biggest impact came when he was arrested by police on the charge of creating unrest and was ordered to leave the province. Hundreds of thousands of people protested and rallied outside the jail, police and courts demanding his release by the court grudgingly given. Gandhi led organized protests and strikes against the landlords, with guidance from the British Government signed an agreement granting the poor farmers in the region more compensation and control over farming, and cancellation of revenue hikes and its collection until the famine ended. It was during this agitation, that Gandhi was addressed by people as Bapu (Father) and Mahatma (Great Soul). In Kheda, Sardar Patel represented the farmers in negotiations with the British, who have set the tax levy and released all prisoners. As a result, Gandhi's fame spread throughout the nation. He is now also known as "Father of the Nation" in India.

Non-cooperation movement

Gandhi employed non-cooperation, non-violence and peaceful resistance, as his "weapon" in the struggle against the British. In Punjab, caused Jallianwala Bagh massacre of civilians British troops (also known as the Amritsar massacre) deep trauma to the nation, leading to increased public anger and violence. Gandhi criticized both the actions of the British Raj and the retaliatory violence of Indians. He authored the resolution offering condolences to British civilian victims and condemning the riots, which after initial opposition in the party, was accepted following Gandhi's emotional speech speaks his principle that all violence was evil and could not be justified. But it was after the massacre and subsequent violence that Gandhi's mind focused on getting full autonomy and control over all Indian government institutions, maturing soon into Swaraj or complete individual, spiritual, political independence [20].

In December 1921, Gandhi invested with executive authority on behalf of Indian National Congress. Under his leadership, the Congress was reorganized with a new constitution, with the goal to Swaraj. A hierarchy of committees was set up to improve discipline, transforming the party, an elite organization of a mass national appeal. Gandhi expanded his non-violence platform to include the swadeshi policy - the boycott of foreign-made goods, especially British goods. Linked to this was his defense that khadi (homespun cloth) worn by all Indians instead of British-made textiles. Gandhi exhorted Indian men and women, rich or poor, to spend time each day spinning khadi in support of independence movement [21]. It was a strategy to inculcate discipline and determination to weed out unwilling and ambitious, and to include women in motion at a time when many believed that such activities were not respectable activities for women. In addition to boycotting British products, Gandhi urged people to boycott British educational institutions and courts, to resign from government employment, and to forsake British titles and honors.

"Non-cooperation" enjoyed wide appeal and success, increasing excitement and participation from all strata of Indian society. But just as the movement reached its peak, it ended abruptly as a result of a violent clash in the town of Chauri Chaura, Uttar Pradesh, in February 1922nd Fearing that the movement was about to take a trip to violence, and convinced that this would be the undoing all his work, Gandhi called off the campaign, mass civil disobedience. [22] Gandhi was arrested on 10 March 1922, accused of rebellion and sentenced to six years imprisonment. He began his sentence on 18 marts 1922nd He was released in February 1924 for an appendicitis operation served only two years.

Without Gandhi's uniting personality, the Indian National Congress began to splinter in his years in prison, splitting into two factions, one led by Chitta Ranjan Das and Motilal Nehru favoring party participation in the legislatures and the other led by Chakravarti Rajagopalachari and Sardar Vallabhbhai Patel, opposed this step. Moreover, the cooperation between Hindus and Muslims who had been heavily at the height of the nonviolence campaign crashing. Gandhi attempted to bridge these differences through many resources, including a three-week lay in autumn 1924, but with limited success.

Swaraj and the Salt Satyagraha (Salt March)

Gandhi on Dandie, 5 April 1930 at the end of the Salt March.

Gandhi stayed out of active politics and as such limelight for the most of the 1920s, but prefers to resolve wedge between the Swaraj Party and the Indian National Congress, and expanding initiatives against untouchability, alcoholism, ignorance and poverty. He returned to prominence in 1928. The year before had the British government appointed a new constitutional reform commission under Sir John Simon, which contains no Indian as its member. The result was a boycott of the commission by Indian political parties. Gandhi pushed through a resolution at the Calcutta Congress in December 1928 urged the British Government to grant India dominion status or face a new campaign of non-cooperation with complete independence for the country as its goal. Gandhi had not only moderated the views younger men like Subhas Chandra Bose and Jawaharlal Nehru, who sought a demand for immediate independence, but also reduced his own call to a one-year waiting period in instead of two. The British did not respond. Gandhi then launched a new satyagraha against the tax on salt in March 1930, highlighted by the famous Salt March to Dandie from March 12 to April 6, marching 400 km (248 miles) from Ahmedabad to Dandie, Gujarat to make salt himself. Thousands of Indians joined him on this march to sea. This campaign was one of his most successful at upsetting British hold on India, Britain responded by imprisoning over 60,000 people. The government, represented by Lord Edward Irwin, decided to negotiate with Gandhi. The Gandhi-Irwin pact was signed in March 1931st The British government decided to suspend all political prisoners free in return for a suspension of civil disobedience movement.

In 1932, through campaigns for the Dalit leader BR Ambedkar, the government granted untouchables separate electorates under the new constitution. The protest began Gandhi on a six-day fast in September 1932, succeeded in forcing the government to adopt a more equitable arrangement via negotiations mediated by the Dalit cricketer turned political leader Palwankar Baloo. It was the beginning of a new campaign by Gandhi to improve the lives of the untouchables, which he called Harijans, children of God. On May 8, 1933 Gandhi began a 21-day fast of self-purification to help the Harijan movement. [23] This new campaign was not universally embraced within the Dalit community.

World War II and Quit India Movement

In 1939 Nazi Germany invaded Poland. Initially, Gandhi had favored offering "non-violent moral support" to the British effort but other Congressional leaders were offended by the unilateral inclusion of India in the war, without consulting the people's representatives. All Congress members chose to resign from his office en masse. After lengthy deliberations, Gandhi declared that India could not be party to a war ostensibly being fought for democratic freedom, while freedom was denied to India itself. As the war progressed, Gandhi intensified its demand for independence, to prepare a resolution calling for the British to Quit India. It was Gandhi's Congress Party and most definitive revolt aimed at ensuring the British exit from Indian shores [24].

Quit India became the most powerful movements in the history of the struggle, with mass arrests and violence on an unprecedented scale. [25] Thousands of freedom fighters were killed or wounded by police shot, and hundreds of thousands were arrested. Gandhi and his supporters made it clear that they would not support the war effort unless India were granted immediate independence. He even stated that this time the movement would not be stopped if individual acts of violence were committed, saying that "ordered anarchy" around him was "worse than real anarchy." He called on all Congressmen and Indians to maintain discipline via ahimsa, and Karo Ya Maro ("Do or Die") in the fight for ultimate freedom.

7.2 Gopal Krishna Gokhale

(May 9, 1866 – February 19, 1915)

He was one of the founding social and political leaders in the Indian Independence Movement against the British Empire in India. Gokhale was a senior leader of the Indian National Congress and founder of employees in the I

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