Jaswinder Singh

Student ID- 201910058

Orientalism and Reform Movement in 19th Century India

Introduction
When Britain conquered India, it was quick to realize that it was faced with quite a special
case in its history as a colonizing power 1. Colonialism and its impact on Indian politics, society,
economics, religion and juridical level have a subject to modern historiography. This situation
has brought about an identity crisis of the Indian world which can be analysed best by studying
main thinkers and revolutionaries of the Indian modernity. In this paper we will specifically
concentrate on Indian reform movements, which can be seen as a reaction to the impact of
Western ideas. This includes the movements of Brahmo Samaj, Arya Samaj, Prarthana Samaj
and the Aligarh Movement in 19th century India. Representative figures of these movements
were Ram Mohan Roy, M. G. Ranade and Syed Ahmad Khan. For each of these movements we
will study their attitude towards tradition, towards change with a specific focus on the question
of education, women and religion. We will also see that the real Hindu Renaissance took place
in the light of traditional Hinduism. The generous donations made it possible to restore
hundreds of old works and build thousands of new temples. Further, theses religious
organizations gave new life to the religious observations and festivities. 2
1.1 What is Orientalism and Colonial Hegemony?
The definition of “Orientalism” by the New world encyclopaedia 3 reads as follow:-
Orientalism derives from a Latin word oriens meaning "east" (literally "rising sun"). This is the
opposite of the term Occident. In terms of the Old World, Europe was considered to be "The
West" or Occidental, and the furthest known Eastern extremity was "The East" or "The Orient."
We can say that Orientalism is the study of near and far Eastern societies and cultures,
languages, and peoples by Western scholars. It can also refer to the imitation or depiction of
aspects of Eastern cultures in the West by writers, designers, and artists. Edward Said,
American Palestinian scholar, is best known for describing and critiquing "Orientalism," which
he perceived as a constellation of false assumptions underlying Western attitudes toward the
East. In his book Orientalism, Said described the subtle and persistent Eurocentric prejudice
against Arabo-Islamic peoples and their culture.
Recently, the term Orientalism has been coined to refer to negative views of the Western
world sometimes found in Eastern societies today. As the study of Orientalism begins in wide
range many questions were put by scholars about the Hegemony of ruling class. One of the

1
Diallo, Mahamadou. (2010). The Encounter Britain-India: An Example of Adjustment to Imperialism. Asian Studies.
-14. 10.4312/as.2010.-14.3.61-74.
2
Klaus K. Klostermaier, A survey of Hinduism { Albany: State University of New York press, 1989}, 414.
3
https://www.newworldencyclopedia.org/entry/Orientalism.

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important questions is that how did rule class manipulate the culture of that society, their
beliefs and explanations, perceptions, values, and mores. Further, the colonized parameters of
English caused many challenges for Orientals. They not only disturbed their exegesis but also
their state of wisdom and social culture. At this time in need to preserve the identical states of
religion the reform movements initiated, and they originated new method to gain wisdom and
built new socio-political organizations. In this process whole exegesis of Orientals was
hegemonies beneath the colonized contemplation. These interpretations of Eastern cultures
and peoples allowed frequent misunderstanding of their cultural, ethical, and religious beliefs.
1.2 The History of Encounter of Europe and India
European interest in the other parts of the world in general and in India in particular seems
to have been prompted by what is commonly referred to by historians as “the crisis of
feudalism” in the 14th century. New colonized areas were to provide the land, and the products
were readily found in the form of precious metals, slaves and spices. From this system Europe
drew wealth, power and prestige. Moreover, the European merchants used the services of
agents, bankers and brokers who knew the country and its system better4.
Sustaining religious pursuits were challenge for the traditions of the subcontinent which
modified by British culture. Religious societies founded and successfully managed a number of
organizations including hospitals, schools, orphanages, and relief programmes. Conflict,
competition, and institution-building emerged from, and rested on, adherents to diverse
ideologies made explicit in speech and writing. For many, religion became a matter of creeds
that were explained, defined, and elaborated. It was an age of definition and redefinition
initiated by socio-religious movements that swept the subcontinent during the years of British
colonial rule5.
1.3 Rise of social Reform Movements in British India
As we have mentioned above when the British came to India, they introduced the English
language as well as certain modern ideas. These ideas were those of liberty, social and
economic equality, fraternity, democracy and justice which had a tremendous impact on Indian
society. In India there were Indians like Raja Ram Mohan Roy, Ishwar Chand Vidyasagar,
Dayanand Saraswati and many others who were willing to fight and bring in reforms in society
so that it could face the challenges of the West.

1.3.1 Meaning and importance

4
Diallo, Mahamadou. (2010). The Encounter Britain-India: An Example of Adjustment to Imperialism. Asian Studies.
-14. 10.4312/as.2010.-14.3.61-74.
5
JONES, Kenneth W., The New Cambridge History of India, III-1, Socio-religious Reform Movements in
British India, {Sydney: Cambridge University Press,1989},1.

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It is necessary to consider the concept of 'socio-religious movements' as used here, and its
three crucial dimensions. The term 'socio' implies an attempt to reorder society in the areas of
social behaviour, custom, structure or control. A movement may have sought to reshape any
one of these components or a combination of them. The term 'religious' refers to the type of
authority used to legitimize a given ideology and its accompanying programme. This authority
was based on scriptures that were no longer considered to be properly observed, on a
reinterpretation of doctrines, or on scriptural sources arising from the codification of a new
religious leader's message.
Common Characteristics Of Religious And Social Reform Movements
From the late 19th century a number of European and Indian scholars started the study of
ancient India’s history, philosophy, science, religions and literature. This growing knowledge of
India’s past glory provided to the Indian people a sense of pride in their civilization. It also
helped the reformers in their work of religious and social reform for their struggle against all
type of inhuman practices, superstitions etc. Since they had become associated with religious
beliefs, therefore most of the movements of social reform were of a religious character. These
social and religious reform movements arose among all communities of the Indian people. They
attacked bigotry, superstition and the hold of the priestly class. They worked for abolition of
castes and untouchability, pardah system, sati, child marriage, social inequalities and illiteracy.
Some of these reformers were supported directly or indirectly by the British officials and some
of the reformers also supported reformative steps and regulations framed by the British
Government.
10.2 Brahmo Samaj And Raja Rammohan Roy
Among the great reformers of this period, Raja Rammohan Roy deserves special mention. He
presented a fine combination of East and the West. A man of great literary talent and well
versed in Indian culture, he also made special effort to study Christianity and Islam so that he
could deal with them with understanding. His greatest achievement in the field of religious
reform was an setting up in 1828 of the Brahmo Samaj. The Brahmo Samaj was an important
organization of religious reforms. It forbade idol-worship and discarded meaningless rites and
rituals. The Samaj also forbade its members from attacking any religion. His greatest
achievement was the abolition of Sati in 1929. Study of the Vedas and Upanishads gave him
ground to show that monotheism was the original Hindu belief and hence he denounced
polytheism and idolatry. In fact the philosopher did not insist on the creation of a new religion
but merely endeavoured to ‘purify’ the Vedic religion from the crude and most ignorant
superstitions. He proclaimed that there is only one God for all religions and for all humanity. He
wrote in Bengali and English. He was an ardent promoter of English education.

Swami Dayanand Saraswati & Arya Samaj:

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Swami Vivekanand, Ram Krishna Mission and Vedanta:
Mahadev Govind Ranade & Prarthna samaj:
Conclusion:

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 Bibliography
English
JONES, Kenneth W., The New Cambridge History of India, III-1, Socio-religious Reform
Movements in British India, Cambridge/NY/Port Chester/Melbourne/Sydney : Cambridge
University Press, 1989.
Klaus K. Klostermaier, A survey of Hinduism, State University of New York Press, Albany, 1989.
Marshall, Peter, The Reformation: A Very Short Introduction, Oxford university press, New York,
2009.
Punjabi
Yadwinder Singh, Poorabwad: Sidhant ate Vihar, Chetnaparkashan, Sangrur, 2010.
Online resources
Burger, Maya, Orientalism and the History of india and Europe: Indian intellectuals and their
reaction to modernity, S2009, http://www.univiu.org/spring-2020?view=resource&id=1340
Diallo, Mahamadou. (2010). The Encounter Britain-India: An Example of Adjustment to
Imperialism. Asian Studies. -14. 10.4312/as.2010.-14.3.61-74.