Why did the nationalists want to revive the past achievements of India?
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revival of the past achievements of india by nationalists
India had many achievements in the past,
To name a few, India's contributions to the world include Buddhism and Hinduism; epic stories; many contributions in math including zero, decimals, square roots, algebra, number system 1-9; cures for over 1000 diseases; sewing needles; civil engineering and planned urban townships with sewer systems; the game of ...
Indian nationalists themselves wanted a revival of their past because British people knew little about these Indian achievements and dismissed Indian culture with contempt.
As a result During the 1870s young leaders in Bombay established a number of provincial socio-political associations, such as the Poona Sarvajanik Sabha (Poona Public Society), founded by Mahadev Govind Ranade (1842–1901), who had graduated at the top of the first bachelor of arts class at the University of Bombay (now University of Mumbai) in 1862. Ranade found employment in the educational department in Bombay, taught at Elphinstone College, edited the Indu Prakash, helped start the Hindu reformist Prarthana Samaj (Prayer Society) in Bombay, wrote historical and other essays, and became a barrister, eventually being appointed to the bench of Bombay’s high court. Ranade was one of the early leaders of India’s emulative school of nationalism, as was his brilliant disciple Gopal Krishna Gokhale (1866–1915), later revered by Mohandas (Mahatma) Gandhi (1869–1948) as a political guru (preceptor). Gokhale, an editor and social reformer, taught at Fergusson College in Poona (Pune) and in 1905 was elected president of the Congress Party. Moderation and reform were the keynotes of Gokhale’s life, and by his use of reasoned argument, patient labour, and unflagging faith in the ultimate equity of British liberalism, he was able to achieve much for India. Bal Gangadhar Tilak (1856–1920), Gokhale’s colleague at Fergusson College, was the leader of Indian nationalism’s revolutionary reaction against British rule. Tilak was Poona’s most popular Marathi journalist, whose vernacular newspaper, Kesari (“Lion”), became the leading literary thorn in the side of the British. The Lokamanya (“Revered by the People”), as Tilak came to be called after he was jailed for seditious writings in 1897, looked to orthodox Hinduism and Maratha history as his twin sources of nationalist inspiration. Tilak called on his compatriots to take keener interest and pride in the religious, cultural, martial, and political glories of pre-British Hindu India; in Poona, former capital of the Maratha Hindu glory, he helped found and publicize the popular Ganesha (Ganapati) and Shivaji festivals in the 1890s. Tilak had no faith in British justice, and his life was devoted primarily to agitation aimed at ousting the British from India by any means and restoring swaraj (self-rule, or independence) to India’s people. While Tilak brought many non-English-educated Hindus into the nationalist movement, the orthodox Hindu character of his revolutionary revival (which mellowed considerably in the latter part of his political career) alienated many within India’s Muslim minority and exacerbated communal tensions and conflict.
India had many achievements in the past,
To name a few, India's contributions to the world include Buddhism and Hinduism; epic stories; many contributions in math including zero, decimals, square roots, algebra, number system 1-9; cures for over 1000 diseases; sewing needles; civil engineering and planned urban townships with sewer systems; the game of ...
Indian nationalists themselves wanted a revival of their past because British people knew little about these Indian achievements and dismissed Indian culture with contempt.
As a result During the 1870s young leaders in Bombay established a number of provincial socio-political associations, such as the Poona Sarvajanik Sabha (Poona Public Society), founded by Mahadev Govind Ranade (1842–1901), who had graduated at the top of the first bachelor of arts class at the University of Bombay (now University of Mumbai) in 1862. Ranade found employment in the educational department in Bombay, taught at Elphinstone College, edited the Indu Prakash, helped start the Hindu reformist Prarthana Samaj (Prayer Society) in Bombay, wrote historical and other essays, and became a barrister, eventually being appointed to the bench of Bombay’s high court. Ranade was one of the early leaders of India’s emulative school of nationalism, as was his brilliant disciple Gopal Krishna Gokhale (1866–1915), later revered by Mohandas (Mahatma) Gandhi (1869–1948) as a political guru (preceptor). Gokhale, an editor and social reformer, taught at Fergusson College in Poona (Pune) and in 1905 was elected president of the Congress Party. Moderation and reform were the keynotes of Gokhale’s life, and by his use of reasoned argument, patient labour, and unflagging faith in the ultimate equity of British liberalism, he was able to achieve much for India. Bal Gangadhar Tilak (1856–1920), Gokhale’s colleague at Fergusson College, was the leader of Indian nationalism’s revolutionary reaction against British rule. Tilak was Poona’s most popular Marathi journalist, whose vernacular newspaper, Kesari (“Lion”), became the leading literary thorn in the side of the British. The Lokamanya (“Revered by the People”), as Tilak came to be called after he was jailed for seditious writings in 1897, looked to orthodox Hinduism and Maratha history as his twin sources of nationalist inspiration. Tilak called on his compatriots to take keener interest and pride in the religious, cultural, martial, and political glories of pre-British Hindu India; in Poona, former capital of the Maratha Hindu glory, he helped found and publicize the popular Ganesha (Ganapati) and Shivaji festivals in the 1890s. Tilak had no faith in British justice, and his life was devoted primarily to agitation aimed at ousting the British from India by any means and restoring swaraj (self-rule, or independence) to India’s people. While Tilak brought many non-English-educated Hindus into the nationalist movement, the orthodox Hindu character of his revolutionary revival (which mellowed considerably in the latter part of his political career) alienated many within India’s Muslim minority and exacerbated communal tensions and conflict.
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