INTRODUCTION

The Indian Nationalist Movement was a significant and long-lasting struggle against British
imperialism. Nationalism was the central ideology and the tool through which this struggle was
launched. In the context of the Indian Nationalist Movement, Indian nationalism has different types
of nationalism

1. Civic nationalism

2. Cultural nationalism

3. Muslim nationalism

4. Alternative discourse on nation

CULTURAL NATIONALISM
A putative national community's culture is intended to be revived, typically referred to as cultural
nationalism. Cultural nationalism is concerned with the development of a nation, whereas political
nationalism is concerned with achieving political autonomy. Here, a moral community rather than a
governmental structure is how the nation is envisioned. Thus, the goal of cultural nationalism is to
present a picture of the country's identity, history, and future. Intellectuals and artists are the main
proponents of cultural nationalism because they want to share how they see their country with the
world. In times of social, cultural, and political upheaval brought on by an encounter with modernity,
the need to explain and express this vision is frequently felt at its greatest intensity.

Cultural nationalism frequently manifests itself in the early stages of a national movement,
occasionally before the emergence of expressly political nationalism. However, it can also reoccur in
states that have been around for a while.

CULTURAL NATIONALISM ACCORDING TO LOKMANYA

BAL GANGADHAR TILAK
Lokmanya Bal Gangadhar tilak is known to be the greatest champion of Indian nationalism. He was
an eminent journalist, educator, famous leader and a freedom fighter.

Tilak argued that Indians should not depend on the support of the British government for
implementing any programme of social reform. Tilak called for a ban on child marriage and the
removal of the prohibition of widow-remarriage, which was a taboo in Hindu society. He stopped
injustice against a woman. He opposed the cruel practice of untouchability and deprecated caste-
based discrimination. He was confined to the development of education and political activities. He
was keen to see t the public should not remain unaware of numerous events in the region and the
subcontinent. He had the desire to give vent to his feeling in the press with a sense of complete
responsibility and freedom. Therefore, he started two newspapers, Keshri and Maratha, in 1881.

Tilak opposed the plans of Mahadev Govind Ranade and Gopal Krishna Gokhale because they tried
to emulate western ideals even at the expense of Indian social values. Tilak argued that India has its
own spiritual culture, which we have forgotten. According to Tilak, the true spirit of social reform
emerges from within the society. He introduced the Shivaji Mahotsav and Ganapati Puja in 1896 to
instil a sense of nationalism and awareness among the populace. Regardless of caste or creed, these
celebrations were crucial in bringing people together culturally. He held that for a country's and its
citizens' welfare, independence is the most important requirement. He may have been the first
leader in India to recognise the value of crowd support and subsequently became the country's first
mass leader. He came to the conclusion that the constitutional agitation against Colonial rule had
been pointless without joining forces with the rebels. He organised and led the Indian National
Congress's radical branch, which he joined in 1889. His movement was built on Swadeshi ideas.
(reliance on indigenous products), Boycott and Education.

"SWARAJ IS MY BIRTHRIGHT, AND I SHALL HAVE IT"

tilak essentially used swaraj in the sense of national independence. Swadeshi signified the
movement of its underlying principle, which insisted on the boycott of foreign-made goods and the
use of indigenous products only. Tilak's philosophy of swaraj played a prominent role in
strengthening India's national and independence movement.

Tilak wanted to reform the Indian society by the genuine Indian cultural values which had been
distorted in the last few centuries. Tilak was not in favour of imitating the west for India's moral and
social regeneration. He believed that in Hindu society, the prevalent superstitions and evil practices
could be effectively uprooted through the revival of the valid message of Vedic culture.

CULTURAL NATIONALISM, ACCORDING TO

GOLWALKAR
Golwalkar, affectionately known as Guruji, devoted his life to stirring up nationalistic feelings based
on the philosophy of Swami Vivekananda, Ramakrishna Paramahansa, and Sri Aurobindo. Golwalkar
went on to lead an austere life after making an immeasurable contribution to society and nation-
building.Ascetics' lives have been shown in India in a variety of ways. These great men committed
their lives to society and humanity rather than living only for themselves. One of the most important
representations of such a selfless life is Guruji. His entire journey is a story of the numerous sacrifices
and contributions made to the development of a nation. Golwalkar, who was born in 1906, earned a
first division in his master's degree from Banaras Hindu University (BHU). Then he enrolled in a
Chennai research institute. However, due to a lack of funds, he was forced to discontinue his
research midway. He then started instructing in BHU, where he quickly gained notoriety as Guruji.
Golwalkar was a professor at BHU, and Pandit Madan Mohan Malviya stayed very close to him.
Guruji also studied law, but he was still dissatisfied with society's flaws and the fact that India was
still a British colony. Due to this anguish, Guruji began to pursue spirituality under the direction of
Swami Akhandananda, a Ramakrishna Paramahansa disciple. He received direction from Swami
Akhandananda and learned the ultimate significance and essence of sacrifice and detachment.

Keshav Baliram Hedgewar was deemed by Golwalkar to be the best candidate to carry on the
Sangh's work of social and national awakening. "The work of the Sangh head is to develop
swayamsevaks who have the best of characters together with a devotion to the work allocated to
them," Golwalkar remarked of Hedgewar. They must also be willing to give their entire lives as a
sacrifice for the country. One person who had this ability was Dr. Hedgewar. I initially simply saw him
as a leader who operated in a unique way. he represented love and served as his swayamsevaks'
mother, father, and guru in equal measure.
Guruji was profoundly affected by Hedgewar's ideas that, although stirring speeches can aid us in the
short run, the process of nation-building was not achievable without demonstrating humility in
speaking over the long term. Therefore, it is our responsibility to serve the country by maintaining a
tenderness of heart and mind while exerting careful control over what we say.

In the Hindu nationalism of M. S. Golwalkar, cultural aspects and the shared economic interests of
the inhabitants of that region were crucial components. Their shared trait brought them together
and aided in the development of their unique way of life. All of these components had a part in
shaping the national identity of our nation. He thought it was good for people when the Hindus
infuse good ideals and practises in them. Only in this way can a nation of Hindus develop into a living
thing that pulses with the spirit of unity and peace. He placed a lot of emphasis on fostering the right
mindset in people's brains through appropriate instruction and training.Golwalkar claimed that the
goal of constructive Hindutva was to maintain a distance from the political establishment while
exerting external control over it to ensure that it served the interests of society. A country's
magnificence can be found in areas other than its political clout. He therefore urged the creation of a
strong and well-organized society that might act as a basis. He compared society to the sun, which
gives society's numerous organs light, energy, and vitality. The RSS's goal was to make people and
society more resilient, cohesive, and powerful. The political vision of Golwalkar was founded on a
plan of coordinated and intentional actions to enhance the social, cultural, and political conditions of
the populace. Despite his opposition to political power, he thought that state power—in the form of
national strength and sovereignty—was crucial to realising his vision of a Hindu nation.