UNIVERSITY OF DELHI

LADY SHRI RAM COLLEGE FOR WOMEN

RESEARCH PAPER

DISCIPLINE: B.A. POLITICAL SCIENCE (HONOURS)

SUBJECT: COLONIALISM AND NATIONALISM IN INDIA

TITLE: IMPACT OF COLONISATION ON INDIAN

CULTURAL ETHOS

BY SALONY(23/0679) AND EESHA PRIYADARSHINI (23/1077)

 TABLE OF CONTENTS
1) Introduction

2) Central Question

3) Hypothesis

4) Literature review

5) Impact of Colonialism on Indian Cultural

Ethos – The Portuguese, The French, The

British and The Dutch

6) Despite having so many countries colonise

us, why the British culture only prevailed?

7) Conversion to Christianity- Was it

beneficial for Dalits?

8) Conclusion

9) References
1. INTRODUCTION
Indian culture is the most established across the globe thus it different
in the difficulty to characterise and nail down. One can characterise
culture in a few life ways that comprise of expressions, establishments
and conviction of the populace that has been dove from age to another.
Culture is supposed to be" one's approach to living for the general public.
Different rulers have administered over india previously :the Mauryas,
the Mughals and so on but everything changed when the Europeans came
to india starting with arrival of Vasco Da Gama in Calicut, India on May
20,1498. The records of European colonialism in India is an extended
and darkish one, relationship again centuries to the early days of imperial
expansion. For a good deal of India’s records, it changed into ruled by
way of foreign powers, first by using the Portuguese, then the Dutch,
accompanied by the British and French. Each of these colonial powers
left their marks on Indian society in a variety of ways. The economic,
social and political fabric of India was substantially impacted by way of
European colonialism.
At first, the Europeans had been first inquisitive about buying and
selling, however a aggregate of local politics, rivalries amongst other
European nations, and higher monetary prospects made them switch to
complete-time imperialism. In this research paper ,we will investigate the
European colonisers that came to india in eighteenth century-the English,
Dutch, French and the Portuguese.

2. CENTRAL QUESTION

India was colonised by many countries and had suffered for centuries. It
faced economic, cultural, and political consequences due the colonisation.
In this research paper we’re trying to find out the cultural impact on
Indian cultural ethos of the European colonisers, that is, Portuguese,
French, British and Dutch. We’ll try to explore the various areas where
the impact was felt.
Moreover, as we see that the British culture was the one that prevailed
over the whole country despite being colonised by many other countries
 for example the dominance of English language and the western clothes,
we’ll try to find out the reason for that.
Furthermore, talking about the impact we’ll also try to look into the
religious and social impact of colonisation in terms of whether the effect
of conversion to Christianity was advantageous for the Dalits or not.

3. HYPOTHESIS

Our hypothesis is that:

The various colonies of the various European colonisers were affected
by the oppression and subjugation of their traditional culture and it
resulted in the intermixing of cultures that we see today like the Anglo-
Indian culture.
The British was the culture that prevailed over the whole country was
due to its methods of subjugating the indigenous culture. It used
methods like imposing the study of English language and destroying the
tradition handlooms industry.
The Dalits did not actually benefit from the conversion rather, they
suffered more due to it.

4. LITERATURE REVIEW
4.1 MYTHS AND REALITIES OF FRENCH IMPERIALISM IN
INDIA, 1763-1783
BY SUDIPTA DAS
Sudipta Das' "Myths and Realities of French Imperialism in India, 1763-
1783" is a scholarly exploration of an often-misunderstood period in
history. Das meticulously unravels the complex dynamics of French
colonialism in India during the late 18th century, dispelling
misconceptions along the way. Through extensive research and a critical
lens, the author paints a vivid picture of the French presence in India,
highlighting both its strengths and limitations. This book offers valuable
insights into the geopolitical landscape, economic interests, and cultural
exchanges of the time, providing a nuanced understanding of French
imperialism and its impact on the Indian subcontinent. A must-read for
history enthusiasts seeking a deeper perspective on this era.
4.2 WHAT ABOUT FRENCH CULTURE?
ADOLPHE-JACQUES DICKMAN
Adolphe-Jacques Dickman's "What about French Culture?" is a thought-
provoking exploration of the multifaceted nature of French culture. With
insightful analysis and a discerning eye, Dickman delves into the
intricacies of French identity, discussing its evolution, complexities, and
contemporary relevance. The book delves into the intersections of
literature, art, philosophy, and societal norms, offering a comprehensive
view of French cultural phenomena. Dickman's critical examination
challenges conventional notions while highlighting the enduring
significance of French culture on the global stage. Whether you're a
Francophile or a cultural enthusiast, this book offers a captivating journey
through the rich tapestry of French cultural heritage and its global impact.

4.3 THE DUTCH EAST INDIA COMPANY: A HISTORY FROM

BEGINNING TO END (THE EAST INDIA COMPANIES)
BY HOURLY HISTORY
Hourly History's "The Dutch East India Company: A History From
Beginning to End" is a concise yet informative overview of one of the
most influential and intriguing entities in the history of global trade. This
book adeptly traces the rise, operations, and eventual decline of the Dutch
East India Company, providing a well-structured narrative that captures
key milestones and pivotal moments. It offers a valuable glimpse into the
economic, political, and cultural impact of this company on the 17th-
century world. With accessible language and historical context, Hourly
History delivers a commendable introduction to the Dutch East India
Company's role in shaping the modern global economy.

4.4 INGLORIOUS EMPIRE: WHAT THE BRITISH DID TO INDIA

BY SHASHI THAROOR
Inglorious Empire arose from a speech given by using Dr Shashi Tharoor
in May 2015 at the Oxford Union in support of the motion ‘Britain Owes
Reparations to Her Former Colonies’, that specialize in British
exploitation of India. The Union then posted the speech at the net. Tharoor
‘right away tweeted a hyperlink to it and watched in astonishment because
it went viral’, hastily accumulating thousands and thousands of hits on
masses of websites. The theme of Inglorious Empire (initially posted as An
Era of Darkness), which Tharoor was advocated to write in reaction to the
web hobby that his speech had created, is the wider one that during almost
all respects British rule in India become profoundly detrimental to the sub-
continent’s population and economic system

4.5 THE PORTUGUESE IN INDIA BY M.N. PEARSON

In the extremely prolific region of the study of western enlargement in
India, the query of Portuguese impact has tended to command quite little
hobby. Pearson's sizeable contribution units out to correct the present bias
of contemporary historiography by means of establishing up a few thrilling
new regions of research. It questions not unusual assumptions about
Portuguese rule in India and sheds new light on the character of
Portuguese imperialism more commonly.

4.6 MAKING INDIA: COLONIALISM, NATIONAL CULTURE,

AND THE AFTERLIFE OF INDIAN ENGLISH AUTHORITY BY
MAKARAND R. PARANJAPE
By analysing the lives and works of key gamers inside the making of
cutting-edge India, this observe assesses their relationships with British
colonialism and Indian traditions. Moreover, it analyses how their use of
the English language helped form Indian modernity. The author suggests
how the struggle for India was not best with British colonialism and
imperialism, but additionally with itself and its past. He lines the spiritual
and social reforms that laid the groundwork for the current sub-continental
nation, proposed and endorsed in English with the aid of the local voices
that inspired the formation India’s society.

5. IMPACT OF COLONISERS - THE

PORTUGUESE, THE DUTCH, THE FRENCH
AND THE BRITISH ON THE INDIAN
CULTURAL ETHOS

5.1 THE PORTUGUESE

5.1.1 Food:
The Portuguese were quick to show up and the last to leave. It makes sense
then that some of what we consider "Indian" dishes, customs, and fixings
may as a matter of fact have been a consequence of Portuguese impacts. The
most ordinarily referred to models are, obviously, vindaloo, balchao,
sorpotel, frankfurters, and sweet Goan wine. The smoking and relieving of
meats (think chorizo!) was one more Portuguese heritage. The Portuguese
additionally presented the idea of involving wine and various types of
vinegar in cooking. The Bandel Cheddar was likewise presented by the
Portuguese. Pineapples , papaya, guava, avocado, and lychee — and they
generally advanced from the New World into India via Portugal. While there
can be no rejecting that the colonisers took more than they gave, it is maybe
fitting that we have transformed what they accepted was theirs into
something so unmistakably Indian as to be almost spiteful.

5.1.2 Art:
From the sixteenth century forward, Portuguese states, most essentially Goa,
saw a particularly strict type of mediation and social blending between the
coloniser and colonised, in the design, food and music of the locale. Houses
of worship in Portuguese-regulated Goa, Diu and Daman show weighty
Lavish and Elaborate impacts, as in the paintings and the overlaid,
luxuriously cut insides of the Basilica of Bom Jesus in Goa and the Church
of Our Woman of the Rosary in Daman. This impact was logical a
consequence of the becoming stronger of these styles in seventeenth-century
Europe because of the sponsorship of the Catholic Church, which reached
out to provinces under Catholic powers. The Indian craftsman who
fabricated and adorned these houses of worship added components from
their preparation in non-Christian workmanship as well as portrayals of
neighbourhood networks in figural symbolism. Aside from chapel
workmanship, Goan homes expanded, with a more far reaching and
beautified outside after colonisation, and have since been viewed as a
trademark component of the state.

5.2 THE FRENCH

5.2.1 French language as official language:

Language is the vessel through which we convey our deepest emotions,
thoughts, and experiences, binding us in shared understanding.
French still stays as one of the sanctioned language of UT of Puducherry
(Name changed from Pondicherry). Other than issuing leaflets, French is
not extensively used in government retainers. And our politicians or
government servants aren't well clued in it as it's not their mama lingo.
French is relatively popular as alternate language in seminaries as the
vacuity of French preceptors are high. But it's just upto to mugging up and
scoring marks, it's not important useful for regular operation.
There are numerous private institutes and Alliance Française that educate
French and there's always a constant set of pedagogy who educate French
for scholars and produce French stuff then. Chennai, Delhi also has a good
knob of regular French speakers who were formerly expats in France.

5.2.2 French citizenship:

Franco- Pondicherrians born and housed there before 1956 could retain
French citizenship There are presently roughly 8000 Indians of French
nation in the Union Territory of Pondicherry. They're also appertained to
as optants, after having decided to take up French nation six months after
the de jure transfer in 1962 of the homes of Pondicherry, Karaikal, Mahe
and Yanam to India. Of these, only roughly 2000 are actually French
speaking or have links with France through pensions, which they admit
from the French government, or through family members living in
metropolitan France. With over a million people in the entire Union
Territory of Pondicherry and over a billion in all of India, they're indeed
curious oddities.
Streets named after governor-generals and famous French personalities:
Several thoroughfares in India are named after French personalities to
recognise their benefactions and literal ties between India and France.
Dupleix Road, Puducherry Named after François Dupleix, the French
governor of Pondicherry( now Puducherry) during the 18th century. He
played a significant part in expanding French influence in the region.
Rue de la Paix, Puducherry This road's name translates to" Street of
Peace" and is a homage to the strong French influence in Puducherry.
Montaigne Avenue, Puducherry Named after Michel de Montaigne, a
famed French champion and essayist. Puducherry has a artistic center
devoted to French literature and allowed named after him.
Lamartine Street, Kolkata Named after Alphonse de Lamartine, a
notorious French pen, minstrel, and politician. The road is located in the
Park Street area of Kolkata.

5.3 THE BRITISH

5.3.1 Food:
From flavourful pies to puddings, many dishes that were once viewed as
extraordinary in Indian kitchens are currently ordinary. Flavours, for
example, cloves, cardamom, cinnamon and nutmeg have become staples in
recipes cross country because of their reasonableness and accessibility
during this period. Notwithstanding flavours, the English brought
vegetables like potatoes, onions and carrots into India, adding significantly
more flavour and assortment to customary Indian dishes. The English
colonisation of India brought different delightful dishes that have become
staples in Indian food. From exquisite pies to smooth puddings, these
delightful manifestations add a remarkable contort to conventional recipes
cross country. Well known dishes, for example, shepherd's pie and natural
product pudding remain top choices even following quite a while of being
adjusted and delighted in by Indians all over.
As well as presenting new flavours, the English impacted territorial cooking
styles by adding fixings like potatoes, carrots, onions and flavours like
cloves and cinnamon into regular dinners.
'Curry' became related with all Indian nourishment for the world due to the
English. ' Curry powder' is a combination of turmeric, stew powder, ground
coriander, ground cumin, ground ginger and pepper, and can be purchased
in gentle, medium or hot qualities. It's undeniably true that it's a totally
English creation and isn't a fixing tracked down in a customary Indian
kitchen.

5.3.2 Art:
English draftsmen working in India during the provincial time frame
presented a style usually — albeit wrongly — marked Indo-Saracenic
design, which consolidated the Indian Islamic and Neoclassical Victorian
styles to make enormous, forcing, and sometimes extravagantly ornamented
regulatory and political structures, especially in significant urban
communities where English power was concentrated, like Bombay, Calcutta,
Madras and later New Delhi.
Colonial rule constantly presented Indian architects to Western structural
developments and accounts in the nineteenth and mid 20th hundreds of
years, prompting the rise of exceptional local area explicit styles, for
example, the Gothic-Islamic Mahabat Maqbara complex in Junagadh,
Gujarat and Bombay's Specialty Deco structures. Royal residence design in
Regal States under English rule saw a turn towards plushness and
extravagance as opposed to fortress, and frequently even consolidated
Victorian or European impacts.
One of the most unmistakable pilgrim period imaginative customs is
Organization Painting, which dates to between the late-eighteenth and
nineteenth hundreds of years. These compositions were appointed generally
by autonomous supporters related with the English East India Organization
and other unfamiliar establishments directing regular, logical and verifiable
examination in India.

5.3.3 Textile Industry:

Printed cotton materials imported from India became famous in Britain and
other European nations from the 1680s. Indian garments were cherished for
their exquisite botanical plans, fine surface and sensible expense. Rich
individuals of Britain including the Queen herself wore garments of Indian
texture. During the 1730s, the principal material industry came up in Britain.
Indian plans were duplicated and repeated there on white muslin imported
from India. As a result, it gave a final knockout to the profoundly esteemed
Indian textures. The material product organization, constrained by the
Indian vendors, began to fall apart following the Clash of Plassey. European
organisations step by step accomplished control over the Indians. This
brought about a downfall of the old ports of Surat and Hooghly through
which neighbourhood vendors used to work their products. The remarkable
advancement of cotton businesses in England progressively impacted the
material makers in India. Indian materials needed to rival the English
materials in the European and American business sectors. The advanced
innovation utilised in Britain could create far less expensive and longer-
enduring materials than that of India. Trading materials from here
additionally became problematic since high obligations were forced on
Indian materials brought into England. In the mid nineteenth 100 years, the
English made cotton materials effectively eliminated Indian items from their
customary business sectors in Africa, America and Europe. European
organisations additionally step by step quit purchasing Indian merchandise
out and out. It brought about an incredible weakening of the Indian material
exchange. Great many weavers and spinners the nation over became jobless
inside the underlying long periods of the nineteenth 100 years. India had
lost its rich and profoundly preferred market of cotton and silk merchandise
by the mid nineteenth hundred years. In the interim, it turned out to be just
a provider of crude cotton for Britain. These unrefined components were
handled in the ventures to create garments there. Ultimately, the English
shippers further sent out the merchandise to India to involve its market.
Nineteenth-century pioneer India is addressed by the incredible abuse of
Indian assets.
5.3.4 Education:
The British took a keen interest in introducing the English language in India.
They had many reasons for doing so. Educating Indians in the English
language was a part of their strategy. The Indians would be ready to work
as clerks on low wages while for the same work the British would demand
much higher wages. This would reduce the expenditure on administration.
It was also expected to create a class of Indians who were loyal to the British
and were not able to relate to other Indians. This class of Indians would be
taught to appreciate the culture and opinion of the British. In addition, they
would also help to increase the market for British goods. They wanted to
use education as a means to strengthen their political authority in the country.
They assumed that a few educated Indians would spread English culture to
the masses and that they would be able to rule through this class of educated
Indians. The British gave jobs to only those Indians who knew English
thereby compelling many Indians to go in for English education. Education
soon became a monopoly of the rich and the city dwellers.
The British Parliament issued the Charter Act of 1813 by which a sum of
Rupees One lakh was sanctioned for promoting western sciences in India.
But a controversy soon arose. Some wanted the money to be spent on
advocating western ideas only. There were others who placed more
emphasis on traditional Indian learning. Some recommended use of
vernaculars (regional languages) as the medium of instruction, others were
for English. In this confusion people failed to notice the difference between
English as a medium and English as a subject for study. The British, of
course, decided in favour of teaching western ideas and literature through
the medium of English language alone. Another step in this direction was
the Woods Despatch of 1854. It asked the Government of India to assume
responsibility for the education of the masses. As part of the directive given
by the Woods Despatch, Departments of Education were instituted in all
provinces and Affiliated Universities were opened in Calcutta, Madras and
Bombay in 1857. A few English schools and colleges were opened instead
of many elementary schools. They ignored the education of the masses. But
in reality, it was not sufficient to cater to the needs of the Indian people.
Though the British followed a half-hearted education policy in India,
English language and western ideas also had some positive impact on the
society. Many reformers like Raja Ram Mohan Roy, Ishwar Chandra
Vidyasagar, Swami Dayanand Saraswati, Sir Syed Ahmad Khan, and Swami
Vivekananda absorbed western ideas of liberalism and democracy and used
it to reform some of the non-humanitarian social and religious practices of
the time. Though education did not reach the masses but some ideas of anti-
imperialism, nationalism, social and economic equality took root through
political parties, discussions and debates on public platform and the press.
The spread of English language and western education helped Indians to
adopt modern, rational, democratic, liberal and patriotic outlook. New fields
of knowledge in science, humanities and literature open to them. English
became the lingua franca of the educated people in India. It united them and
gradually made them politically conscious of their rights. It also gave
opportunity to the Indians to study in England and learn about the working
of democratic institutions there. The writings of John Locke, Ruskin, Mill,
Rousseau and many others instilled in them the ideas of liberty, equality,
fraternity, human rights and self-government. The French and the American
Revolutions, and the unifications of Italy and Germany further strengthened
their appreciation of these ideas. Cavour, Garibaldi and Mazzini became
their favourite heroes. They began to aspire for these ideals for India.

5.4 THE DUTCH

5.4.1 Food:
Dutch food does not stand out and is bland compared to Indian taste buds
But it has accommodated the remnants of its social history that's apparent
from the multitudinous Indonesian caffs post its Golden Age and in the 21
Century.
Dutch East India company was in the spice trade for over a century,
when they imported spices from Asian countries it colonised like
Indonesia. They in fact monopolised swab herring exports that
strengthened their place as a oceangoing power.
During their Golden Age in 17th Century wide kinds of vegetables,
meat, flesh and interspersed, smoked or fresh fish and eggs were used for
cuisine. The mess started with green salads and cold or warm cooked
vegetables with dressing, vegetable dishes with adulation, sauces or
comestible flowers and continued with multitudinous fish- and meat
dishes. fantastic constituents similar as dates, rice,
cinnamon, gusto and saffron were used used, thanks to Dutch East India
Company’s total significances from Asian countries. In the 18th Century,
potato came a staple food and it continues indeed moment.

5.4.2 Dress:
The relationship between fashion industries and colonialism is deeply
intertwined within history and the present day. As colonisation progressed,
India- made fabrics began impacting Europe with the preface of chintz a
calico hand- blocked or published cloth that was fluently identifiable by its
red, green and/ or blue colourings and nature- told themes of vines, leaves,
catcalls, and/ or flowers. The use of chintz fabrics in Europe were
originally seen on bed declensions, curtains, and upholstery. In the 21st
century, the description of chintz has been altered to be associated with
slightly tacky or vulgar flowery patterns that are published on wallpaper,
curtains, or upholstery, without the literal knowledge that the origins of the
word are embedded in colonisation, and trade.
In the present day, although the European and social rule over India has
ended, there are still underpinning colonialist systems still in effect. One
illustration can be seen where numerous Indian garment workers( specially
women and children) are employed by manufactories and suppliers to
produce fabrics and garments for European and American fashion
companies, including H&M, Zara, American Eagle, plus numerous further.
One can argue that the business arrangements presently in place equal the
chintz period, as described over, where Indian workers had to produce
fabrics and garments to support the demand in the West.

5.4.3 Dutch Coins In India:

An expansive series of coins were struck for general rotation in the east by
the Dutch East India Company at mints in their motherland itself. The
parochial mints of Holland, Utrecht, Zealand, Gelderland and Overysesel
issued' Ducatoons' and these coins were popularly known as' tableware
riders'. The obverse side of the coins bore a cuirassier on horseback and
the parochial colophon below with an necrology. The coins of the other
parochial mints had the names of the State- General supported by two
Napoleons and below it there was the colophon' VOC' in an cosmetic
frame that represent the Company. Above the crown of the arm the date
was etched and this side also includes an necrology.
The coins of Dutch in India also bore a womanish figure which was
reckoned as the figure of the Indian goddess of wealth, Lakshmi. It has
also been substantiated that the people Dutch also issued some tableware
coins though no instance has yet been set up. As per some references, the
coins also contained a Persian necrology connoting" grey coin for the use
of the East India Company of the United businesses of the same size and
weight as the' siccas'." It has been said that the Dutch people also issued
some coins of the Mughal type. The only tableware coins that can be
attributed to the Dutch with some confidence were the Cochin' Fanams'
which demonstrate the figure of a womanish deity on one side of the coin.
The other side of the coin contained a vertical'J' surmounted by'
OC'( Oostindische Compagnies) and twelve blotches below it.
After issuing such a great deal of coins, the Dutch coins of India could not
remained for a long time. In the eighteenth century the Pulicat 'Cash' was
issued with the name 'PALEACATTA' on the reverse side of the coin and
also included the initial of the fort of the place on the coin.

6. DESPITE OF HAVING SO MANY COUNTRIES

COLONISE US, WHY BRITISH CULTURE
PREVAILED THE MOST?

The colonisers came up with to strike at the very heart of Indians

confidence “to create a class of persons Indian in blood and colour, but
English in tastes, in morals, in opinions and in intellect.” Once the
colonisers were over with shedding the native blood, they focused on
replacing the leadership that had expedited the Indian freedom struggle
with one that believed in 'compromising' with them. Delhi's pre-colonial
intellectual elites who realised very early the bane of colonisation were
replaced with a friendlier class of 'scholars'.
At the same time 'educational institutions' were established in the country,
with the sole agenda of wiping out the thought of freedom from the minds
of Indian youth by inculcating in them the 'value' of British presence in the
subcontinent. It was assumed that these institutions spread 'modern
education.' This modern education had less to do with disseminating
scientific, rational thinking and more to do with an acquiescence of West's
superiority. Pran Neville, a student of Government College in the late
colonial era writes, “we were keen to look modern, act modern, and
imbibe modern ideas in general, which in other words, meant that we
gladly welcomed western influences.” This modernity, thus, did not
'educate' them to question, but 'trained' them to obey their masters.
An analysis of colonial system of education reveals that they were
concerned only with teaching subjects related to social studies and
humanities; understandably, to shatter the native confidence in their
identity. They were never serious in spreading critical or scientific
thinking because that would have resulted in accelerating the freedom
struggle.
 a text-message is being circulated on mobile phones which erroneously
states that King Edward built a medical college in Lahore while to
commemorate the death of his wife Mughal emperor Shah Jahan built Taj
Mahal. The text-message is an evidence of what we popularly believe
about our history (and also of how credulous we are!). We popularly
believe that the Mughals just spent their lives in extravagance and did
nothing for the land they rule.

7. CONVERSION TO CHRISTIANITY – WAS IT

BENEFICIAL FOR DALITS?

Manusmriti (Laws of Manu), an old Hindu book is viewed as a hotspot for

station imbalances in India. The standing framework relegates people a
specific progressive status. In Hindu strict texts the position framework is
considered as an arrangement of four varnas. In view of their occupations,
the Hindu society is partitioned into Brahmins (ministers), Kshatriyas
(heroes), Vaishyas (brokers) and Shudras (workers). Beyond these four
varnas are the untouchables or avarnas and the Dalits were essential for
this. A noticeable public Christian people group arose following thirty
years of preacher work and mass changes during the 1850s. Dalits turned
out to be essential for the mission through mass transformation
developments, and became Christians.
Dalits, who were generally mistreated and were under consistent
oppression, and evangelists, who accompanied an alternate arrangement of
values, came into contact with one another. Teachers as the perusers of the
Good book were thoughtful to the states of presence of Dalits. They came
from the advanced world, with present day thoughts and points of view
impacted by the ideas of judiciousness, balance, freedom, and club.
One more critical component that was associated with the connection
between the preachers and the Dalits was the 'demonstration of contacting.'
Derrida thinks about 'contact' in Christianity by seeing that "salvation
saves by contacting, and the Friend in need, to be specific the Toucher, is
additionally contacted … Jesus the rescuer is contacting, he is the Person
who contacts, and most frequently with his hand, most frequently to …
save" (Derrida 2005, p. 100). In this way, contact has a profound
importance in Christianity. The talk on distance is explained around
contact. The Hindu lifestyle which was systematised by Manu molded the
personalities of Dalits to accept that it was a grave sin assuming that they
contact station Hindus. Further, as per Manu's regulations standing Hindus
contacting untouchables was considered as a transgression. The Dalit
person's body was thought of and treated by standing society as un-contact
capable, messy, and dirtied. The evangelists let Dalits know that their
bodies were accessible was past the creative mind of Dalits. It very well
may be contended that the bit of the evangelists gave solace,
strengthening, affirmation, and assertion of mankind to Dalits.
The Brahminical Hindu social request and its way of life denied between
eating, especially imparting food to Dalit people group. Hindus respected
that between feasting was hostile to their convictions and conventions,
which they considered as consecrated. It is broadly accepted that eating
food arranged by Dalits and eating food with them contaminated the
predominant station individuals. It was not just the body and presence of
Dalit, which was viewed as contaminating; indeed, even the food prepared
by Dalits was criticised as tainted and dirtied. It was in this setting that the
meaning of the act of between feasting with Dalits turns out to be much
more clear. Ministers imparted feasts to the Dalit changes over in their
covered hovels. Teachers eating in the cabins of Dalits emblematically
communicated that the previous was important for Dalit people group.
In issues of equity, preachers upheld Dalits. On many events when equity
was denied to Dalits, teachers took up the cases. Thus, the missionaries
helped the Dalits feel wanted despite the animosity of the dominant castes.

8. CONCLUSION

India became severely impacted by way of the colonisations of the

extraordinary countries. Its authentic culture was lost in some instances
and in other cases, the culture got intermixed with the brand new tradition
brought by way of the colonisers. Even although every of those countries
left their culture at the back of, the British become the only that
controlled to depart a massive impact at the Indian lifestyle that is still
visible nowadays. The imposition of English language and western
schooling changed into done to shape a class that could help the British.
The impact can still be seen nowadays as how critical the English
language is and the western clothings being adapted everywhere inside
the country.
As to the conversion and the Dalits, the conversion truly helped out the
Dalits. The Dalits or the downtrodden have been deemed untouchables
and have been denied plenty of rights. The missionaries while helped the
Dalits experience like they were now not impure and that they have been
additionally humans. Thus though they attracted the rejection of the
dominant classes, they were given the assist from the Dalits in shape of
mass conversion as recognise to the affection and justice they provided
them.

9. REFERENCES

BOOKS
• Myths and realities of French imperialism in India, 1763-1783by
Sudipta Das
• What about French Culture?,Adolphe-Jacques Dickman
• The Dutch East India Company: A History From Beginning to End
(The East India Companies) by Hourly History
• ‘The Background of Macaulay’s minutes’ by Elmer H Cutts.
• Inglorious Empire: What the British did to India by Shashi Tharoor
• The British Impact On India by Sir Percival Griffiths
• The Portuguese in India by M.N. Pearson
• Colonialism in India by Ram Chandra Pradhan
• Making India: Colonialism, National Culture, and the Afterlife of
Indian English Authority by Makarand R. Paranjape

ARTICLES
• “The World's Oldest Trade": Dutch Slavery and Slave Trade in the
Indian Ocean in the Seventeenth Century by Markus Vink
• The Art of Dutch Cooking, Book by Cornelia Van Limburg Stirum
• In Search of a Touchable Body: Christian Mission and Dalit
Conversions by Chakala Chandra Sekhar
• Colonial influence on Indian cuisine- Birth of Anglo-Indian by
Srishti Khurana
• Colonial influence on Indian Art by MAP Academy
• Illusions of Empire by Amartya Sen