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Relevant bibliographies by topics / Swadeshi movement

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Academic literature on the topic 'Swadeshi movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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Journal articles on the topic "Swadeshi movement"

1

Rastogi, Vidisha. "Role of women in Swadeshi and boycott movement." Revista Review Index Journal of Multidisciplinary 1, no. 2 (December 31, 2021): 16–18. http://dx.doi.org/10.31305/rrijm2021.v01.n02.005.

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In 1905, Lord Curzon decided to divide Bengal, the biggest center of nationalism, on 16 October to destroy Indian unity. The anti-dissolution leaders made a public announcement of celebrating "National Day of Mourning" on that day. The idea of running a Swadeshi and boycott movement at the time of the partition movement was first raised in the mind of Gopal Rao Deshmukh of Poona. Who was known as Lokhitwadi. He started the promotion of Swadeshi for the protection of Indian rural industries only in the decade of 1840-50. In the beginning of the decade of 1870-80, Mahadev Ranade propagated Swadeshi through his lectures and articles. The work of spreading it in the society was done by his wife Ramabai Ranade and her associates.

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2

Alter, Joseph S. "From Lebensreform to Swadeshi." Asian Medicine 15, no. 1 (November 19, 2020): 107–32. http://dx.doi.org/10.1163/15734218-12341463.

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Abstract As an institutionalized “indigenous” system of medicine in India, nature cure derives directly from ideas and practices developed within the rubric of Lebensreform, a radical, back-to-nature health reform movement that took shape in late nineteenth- and early twentieth-century central Europe. Nature cure developed in twentieth-century India as a deeply embodied manifestation of Swadeshi, a social, cultural, and anticolonial political movement intimately concerned with independence and liberation. Significant parallels between Lebensreform and Swadeshi point toward an understanding of medicine based on the habitus of class and global countercultural practices. Using examples from the work of Adolf Just and other Germans writing at the turn of the nineteenth century and the case of Arogya Mandir, a nature cure hospital established by Vithal Das Modi in Gorakhpur in 1940, this essay examines how the radical, utopian ideals of Lebensreform were translated into institutionalized medical practice that facilitated the embodiment of Swadeshi as a political philosophy of health reform in colonial India.

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Laskar, Dr Fakrul Islam. "The anti-Partition and Swadeshi Movement in Assam." History Research Journal 5, no. 5 (September 26, 2019): 186–93. http://dx.doi.org/10.26643/hrj.v5i5.8087.

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The anti-Partition and Swadeshi movement had its both national and provincial facets. While the partition of Bengal in 1905 provoked indignation throughout India, the provincial and in some cases the local issues also undoubtedly determined the nature and extent of the particular responses. The people of Bengal advocated for a united province while the people of Bihar and Orissa wanted separate provinces. Assam had special reason to be feared as it had now been added with the districts of Eastern Bengal. In 1874, when Assam was separated, it was expected that the separation of the province would give an opportunity to the Chief Commissioner to have a close supervision and he could adopt necessary steps for improving the backward condition of the province. But the people of Assam had the fear that by tagging the province once again with the much advanced districts of Bengal would nullify all the good that had been realized during the time of Chief Commissionership. The innate desire of the Assamese people living in the Brahmaputra Valley to preserve their distinct identity brought them to the anti-partition movement.

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4

Seikh, Mirajul. "The History of Swadeshi Movement: Its Impact on Bengal." RESEARCH REVIEW International Journal of Multidisciplinary 6, no. 1 (January 17, 2021): 210–14. http://dx.doi.org/10.31305/rrijm.2021.v06.i01.040.

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5

Trivedi, Lisa N. "Visually Mapping the “Nation”: Swadeshi Politics in Nationalist India, 1920–1930." Journal of Asian Studies 62, no. 1 (February 2003): 11–41. http://dx.doi.org/10.2307/3096134.

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In the early years of mass nationalism in colonial South Asia, Mohandas Gandhi inaugurated a swadeshi (indigenous goods) movement, which aimed to achieve swaraj, or “home rule,” by establishing India's economic self-sufficiency from Britain. Invoking an earlier movement of the same name, Gandhi created a new form of swadeshi politics that encouraged the production and exclusive consumption of hand-spun, hand-woven cloth called khadi. The campaign to popularize this movement took many forms, including the organization of exhibitions that demonstrated cloth production and sold khadi goods. On the occasion of one such exhibition in 1927, Gandhi explained the significance of exhibitions for the movement:[The exhibition] is designed to be really a study for those who want to understand what this khadi movement stands for, and what it has been able to do. It is not a mere ocular demonstration to be dismissed out of our minds immediately. … It is not a cinema. It is actually a nursery where a student, a lover of humanity, a lover of his own country may come and see things for himself.(“The Exhibition,” Young India, 14 July 1927)

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6

SARTORI, ANDREW. "THE TRANSFIGURATION OF DUTY IN AUROBINDO'SESSAYS ON THE GITA." Modern Intellectual History 7, no. 2 (July 1, 2010): 319–34. http://dx.doi.org/10.1017/s1479244310000090.

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Aurobindo Ghose was a major nationalist intellectual of the late nineteenth and early twentieth centuries who rose to prominence as one of the most radical leaders of the Swadeshi movement before retreating to the French colony of Pondicherry to dedicate his life to spiritual exercises and experiments. Aurobindo, like so many others of the nationalist period, produced a major commentary on the Bhagavad Gita. I will argue that his appeal to the Gita in the late 1910s represented, however, not a continuation of his nationalist project, but rather a radical reformulation of it in the wake of the defeat of the Swadeshi mobilization of 1905–8.

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7

Biswas, A. K. "Paradox of Anti-Partition Agitation and Swadeshi Movement in Bengal (1905)." Social Scientist 23, no. 4/6 (April 1995): 38. http://dx.doi.org/10.2307/3520214.

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8

Dr. M. Kasthuri, Dr M. Kasthuri. "Ideology and Action Programme of the Swadeshi Movement in Tamil Nadu." IOSR Journal of Humanities and Social Science 9, no. 5 (2013): 1–7. http://dx.doi.org/10.9790/0837-0950107.

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9

Singha, Sushil. "Impact of the Swadeshi Movement at Outside Bengal: A Brief exposition." RESEARCH HUB International Multidisciplinary Research Journal 8, no. 2 (February 10, 2021): 1–4. http://dx.doi.org/10.53573/rhimrj.2021.v08i02.001.

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10

Mertania, Yanggi, and Dina Amelia. "Black Skin White Mask: Hybrid Identity of the Main Character as Depicted in Tagore's The Home and The World." Linguistics and Literature Journal 1, no. 1 (June 29, 2020): 7–12. http://dx.doi.org/10.33365/llj.v1i1.233.

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This research paper describes the analysis of a literary work entitled The Home and The World by Rabindranath Tagore. This novel illustrates Tagore’s inner battle about his ideas on the Western culture and on the revolution against Western culture when India was colonized by the British. These ideas portrayed in one of the main characters, Nikhil. Tagore represents himself as Nikhil, the hybrid, who is positioned between British and Indian cultures. The main purpose of this research is to describe the hybrid identity of Nikhil as one of the main characters in the novel within the context of colonized society and the Swadeshi movement. This research applied the post-colonial approach and hybrid identity theory by Homi. K. Bhabha and also applied the descriptive qualitative method to depict the problem by using the words. Library research was applied in the context of the data collecting process. The data are dialogues and narrations about the hybrid identity of Nikhil in The Home and The World novel. Based on the research conducted, it was concluded that the impact of British colonialism led to the formation of a hybrid identity process in Indian society. First, there was a hybrid identity of Nikhil as a part of the colonized society in education, lifestyle, culture, and social aspects. The second was the hybrid identity of Nikhil in the Swadeshi movement.Keywords: Black skin white mask, colonialism, hybrid identity, post-colonial, rabindranath tagore, swadeshi movement, the home, and the world.

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Books on the topic "Swadeshi movement"

1

The Swadeshi Movement in Bengal, 1903-1908. 2nd ed. Ranikhet: Permanent Black, 2010.

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V. Sankaran Nair. Swadeshi movement: The beginnings of student unrest in south India. Delhi, India: Mittal Publications, 1985.

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3

A, Sengupta Tapati M., Roy Shreela, Loreto College (Calcutta, India). History Dept., and Victoria Memorial (Museum : India), eds. Contesting colonialism: Partition and swadeshi re-visited. New Delhi: Macmillan India, 2007.

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4

Clothing for liberation: A communication analysis of Gandhi's swadeshi revolution. New Delhi: SAGE Publications, 2010.

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5

Gāndhī Sevā Saṅgha (Sevāgrām, India), ed. Khādī: Eka aitihāsika samagra-dr̥sht̄i. Sevāgrāma, Vardhā: Gāndhī Sevā Saṅgha, 2010.

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6

Gandhi's khadi: A history of contention and conciliation. New Delhi: Orient Longman, 2008.

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7

Bakshi, S. R. Gandhi and ideology of swadeshi. New Delhi: Reliance, 1987.

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8

Revolutionary outrages in Bengal: Swadeshi dacoites and political murders, 1906-1918. Kolkata, India: Papyrus, 2014.

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9

Clothing Gandhi's nation: Homespun and modern India. Bloomington: Indiana University Press, 2007.

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10

Bhāratīẏa upamahādeśe Briṭiśa rājatvera śesha daśaka. Kalakātā: Patralekhā, 2008.

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Book chapters on the topic "Swadeshi movement"

1

Wolcott, Susan. "Swadeshi Movement." In The New Palgrave Dictionary of Economics, 1–2. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/978-1-349-95121-5_2115-1.

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2

Wolcott, Susan. "Swadeshi Movement." In The New Palgrave Dictionary of Economics, 13372–74. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-349-95189-5_2115.

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Helleiner, Eric. "The Asante and the Pan-African Movement." In The Neomercantilists, 328–43. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501760129.003.0013.

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This chapter explores neomercantilist ideas from late nineteenth-century West Africa and the early twentieth-century Pan-African movement. The West African case involved the ideas of some leaders of the Asante Empire, whose neomercantilist initiatives were subsequently stymied by British colonial conquest. The chapter then notes the emphasis on commercial protectionism and the nature of its engagement with foreign investment in line with Asante neomercantilism. In Pan-Africa, Jamaican political activist Marcus Garvey developed a distinctive neomercantilism linked to the Universal Negro Improvement Association (UNIA) as an embryo for a future independent African state. Garvey's diasporic neomercantilism prioritized swadeshi-style economic activism to maximize the wealth and power of an African state-in-formation.

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4

Hardiman, David. "‘Passive Resistance’ in India, 1905–09." In The Nonviolent Struggle for Indian Freedom, 1905-19, 21–78. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190920678.003.0002.

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The first chapter examines the development of civil forms of protest in India under the rubric of ‘passive resistance’. This method was devised initially by nationalist activists who were impressed by the success of campaigns of what was then known as ‘passive resistance’ in Europe. These European campaigns are appraised in their historical context, showing how they inspired Indian nationalists involved in the Swadeshi Movement of 1905-09, with its rallying cry of Bande Mataram (Victory to the Motherland). The important contribution of the Bengali nationalist, Aurobindo Ghose, in the development of this strategy is analyzed. The focus in these campaigns was on efficacy rather than ethics. This tradition continued in India into the Gandhian period, and it is one of the tasks of this book to show how this created enduring tensions within the movement.

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5

Mohite, Ragini. "Paternalism and Nationalism in Tagore’s Writings." In Modern Writers, Transnational Literatures, 27–66. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781949979060.003.0002.

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This chapter shines light on the complex interweaving of paternalism and nationalism in two of Tagore’s political novels: Gora and The Home and the World. It is cognizant that Tagore speaks to key moments of India’s colonial history which include the First War of Independence in 1857, the 1859 Indigo Revolt, the swadeshi movement, and the 1905 partition of Bengal. Gora takes us to the colonial periphery and allows Tagore a mediation on the caste and class-based paternalism often underlying nationalist and reform movements and the complex positioning of Irish soldiers in India in ways pertinent to the discussions of race in contemporary postcolonial criticism. Meanwhile, The Home and the World enables a narrative discourse on nationalist symbolism and the different formulations of nationalism itself. This chapter examines such issues within the framework of international interlocutors like Sister Nivedita and W. E. B. Du Bois, generic innovations, translation, and the proliferation of texts through periodicals.

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6

Strube, Julian. "Tantra and Nationalism." In Global Tantra, 187–212. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197627112.003.0008.

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Nationalist tendencies featured prominently in earlier chapters. Hence, this chapter explores the activities of Shivachandra and his associates in the context of the anticolonial Swadeshi movement and the relationship between science, education, and nationalism more generally. It also turns to the writings of Shashadhar, and his concept of a “spiritual science” (adhyātmabijñān) in particular, in order to demonstrate that Bengali debates about the relationship between religion and science paralleled, and were inherently intertwined with, debates that could also be observed in the Theosophical context as well as in the writings of Avalon. Another direct link to Avalon is explored through one of Woodroffe’s closest partners and another disciple of Shivachandra: Pramathanath Mukhopadhyay, the later Swami Pratyagatmananda Saraswati. Special attention is paid to his concept of “national education” and the role of Tantra for the regeneration and eventual emancipation of India.

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7

"The Swadeshi and Ghadar Movements." In Subalterns and Raj, 119–32. Routledge, 2013. http://dx.doi.org/10.4324/9781315889726-13.

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8

Palekar, Srilatha, Arun Pardhi, and Sunanda Jindal. "Enterprise and Ethics." In Indian Business Case Studies Volume VIII, 67–74. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192869449.003.0008.

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Abstract India’s industrial legacy is full of examples of home—grown family managed business groups known for their philanthropy and high core value—based organizational vision mission and operating culture. Till today many of these organizations have grown huge in their business volumes not only in terms of business but also as organizations as role models of high placed organizational ethical core values and emphasis on corporate social responsibility. How the Godrej Group channelled the swadeshi spirit at home, and then went global in 1989, when the vestiges of the license Raj era still wove reams of red tape around Indian businesses, a management trainee at Godrej GE Appliances’ Faridabad office faced a dilemma. An excise tax collector wanted a Diwali ‘gift’ delivered at his residence. ‘Or else • ‘ After discussions with his seniors, the trainee turned up at the official’s house the next day with a gift—wrapped box. At the visitor’s insistence, the official unwrapped it, to find a pack of Godrej soaps in various fragrances. The unspoken but clear message: ‘The Godrej group is committed to ethical business. Don’t expect anything else from us’. The anecdote, narrated by Ranganatha Thota, the management trainee at that time, sums up an idea that Gurcharan Das, former CEO of Procter and Gamble India, has articulated: while India secured political independence in 1947, it got economic independence only with the 1991 reforms. In many ways, the business history of the Godrej Group, which dates back to 1897, mirrors the Independence movement. The group’s founder Ardeshir Godrej, as the Godrej Rhyme narrates and as BK Karanjia chronicles in his two—volume book Godrej: A Hundred Years 1897—1997, left India for Africa in 1889 to practice law. But unwilling to commit perjury to advance his career, he returned home, where the freedom movement was gathering pace, with the birth of the Indian National Congress in 1885.

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