HS-301

INTERNAL ASSIGNMENT – III

TERM PAPER

PRASALLIKA PEDAPATI
21IAMA17
DEPARTMENT OF HISTORY
 SOCIAL AND RELIGIOUS CONDITIONS IN INDIA IN THE

18TH AND 19TH CENTURIES

Introduction:

In the so-called modern way, India experienced significant transformations in social and

religious conditions due to the influence of colonial powers, primarily the British East India

Company and later the British Raj. This period marked a turning point in Indian history, as

traditional social structures and religious practices were challenged and reinvented. In this

essay, we will look into the social and religious conditions of the 18th and 19th centuries in

India, analysing the impact of colonialism, the emergence of social reforms, and the changing

religious landscape. India in the 19th century witnessed a series of reform movements

undertaken in various parts of the country. These movements aimed to restructure Indian

society in a modern way.

Background:

During this period, India's social structure was dominated by its deeply rooted caste system,

which divided the country's population into rigid, hierarchical groups according to place of

birth. The caste system controlled a person's profession, status in society, and even

interpersonal connections. During the eighteenth and nineteenth centuries, the British conquest

of India revealed several significant shortcomings and flaws in Indian social structures. With

the upper castes enjoying privileges and the lower castes experiencing severe discrimination,

the system promoted social inequality and prejudice. But when the British arrived, they brought

with them Western ideas and values, challenging traditional social norms and paving the way

for social reform. Along with bringing some contemporary concepts to India, the British also

brought the English language. Indian society was greatly influenced by the ideas of liberty,
democracy, justice, fraternity, and social and economic equality. The British government's

implementation of contemporary educational and legal frameworks gave rise to a new middle

class that sought reform and upward socioeconomic mobility. The Indian Renaissance was an

attempt to embrace modernity and revitalize Indian traditions during a time of intellectual and

cultural awakening. This was a significant time for this class. A stronger sense of national

identity was fostered by the Renaissance, which also led to an increase in interest in Indian

philosophy, literature, and art.

The 18th and 19th centuries also witnessed the rise of religious organizations and social reform.

These movements, such as the Brahmo Samaj and the Arya Samaj, sought to address social

injustices and advance religious harmony. Many enlightened Indians, including Ishwar Chand

Vidyasagar, Raja Ram Mohan Roy, and Dayanand Saraswati, were prepared to advocate for

social changes that would empower their nation to confront the challenges posed by the West.

These movements attempted to modernize Indian culture by advocating for women's rights,

ensuring universal access to education, and combating social evils such as child marriage and

sati—the custom of widows self-immolating on their husbands' funeral pyres.

Types of Reform Movements:

In India during the 19th century, there were essentially two types of reform movements. The

reformist and revivalist movements, respectively. Reformist movements changed with the

times to reflect the modern and scientific era. The movements that started to bring back

traditional Indian beliefs and practices were revivalist in the sense that they believed western

concepts had destroyed Indian culture. The only distinction between the two reform

movements was the extent to which they relied either more on tradition or on reason and

conscience.
Some of the reformist movements of the 18th and 19th centuries are discussed below:

Brahma Samaj-

The Brahmo Sabha, which Raja Ram Mohan Roy founded in 1828 and later

changed its name to Brahma Samaj, was one of the major social reform movements that arose

during this time. Worshiping the everlasting God was its main objective. It opposed sacrifices,

rites, and the priesthood. It emphasized reading the scriptures, praying, and practicing

meditation. It supported the idea that all religions are one. Additionally, it fought against caste

oppression, idolatry, polytheism, and other social evils like sati, polygamy, the purdah

system, child marriage, etc. in an effort to reform Hindu society. It placed a strong emphasis

on monotheistic beliefs and the value of reason and logic in matters of faith. Along with

promoting gender equality, women's education, and widow remarriage were also supported

by the movement. In contemporary India, it was the first intellectual reform movement. It

resulted in the emergence of rationalism and enlightenment in India, which indirectly

contributed to the nationalist movement. In contemporary India, it served as the model for all

other social, religious, and political movements. Later, in 1866, it divided into the Brahmo

Samaj of India, headed by Keshub Chandra Sen, and the Adi Brahmo Samaj, led by

Debendranath Tagore.

Prarthana Samaj-

Keshub Chandra Sen was involved in the founding of the Prarthana Samaj in

Bombay in 1863, which aimed to promote social reform and rational worship. The Prarthana

Samaj condemned caste divisions and priestly dominance, and they promoted monotheistic

beliefs. Through the efforts of Telugu reformer Veeresalingam, its activities also extended to

South India. A great leader of the Prarthana Samaj, Chandavarkar was essentially a

philosopher. Justice Mahadev Govind Ranade and R.C. Bhandarkar were the other two
outstanding members of this Samaj. Their focus was on social reform initiatives like inter-

caste dining, inter-caste marriage, widow remarriage, and improving the lot of women and

lower-class people. The Deccan Education Society and the Widow Remarriage Association

were founded in 1861 by Mahadev Govind Ranade. Prarthana Samaj's four-point social

agenda included raising the age of marriage for both males and females, opposing the caste

system, promoting women's education, and prohibiting widow remarriage.

Even though Prarthana Samaj was greatly impacted by Brahmo Samaj's beliefs, it did not

demand that idolatry be strictly prohibited or that there be a clear break from the caste

system.

Some of the revivalist movements of the 18th and 19th centuries are discussed below:

Arya Samaj-

The Arya Samaj, established by Swami Dayananda Saraswati in 1875, was another

notable social and religious reform in North India. The Arya Samaj promoted social reform

founded on Vedic principles and aimed to revitalize Vedic customs. It supported education

advancement, women's emancipation, and the elimination of untouchability. Along with these

things, it fought against the caste system, animal sacrifice, idolatry, polytheism, rituals, and the

priesthood. The spread of western scientific knowledge is also encouraged by it. Hindus gain

self-confidence and self-respect from it, which contributes to dispelling the stereotype that

White people and Western culture are superior. It fought for social equality, improved the status

of women, and condemned caste system inflexibilities and untouchability. The Arya Samaj

played a crucial role in challenging orthodox Hindu practices and promoting social equality.
Deoband Movement-

In 1866, Mohammad Qasim and Rashid Ahmed founded the Deoband movement.

It was a revivalist movement, spearheaded by the Muslim orthodox community. The primary

goals of this movement were to support jihad against foreign rulers and to spread the teachings

of the Quran and Hadis among Muslims. Originally, the purpose of this Deoband school was

to empower the Muslim community by providing religious education and preparing students

for their future roles as ulama.

Other Important Movements of the 18th and 19th century:

Ramakrishna Mission-

In order to spread the teachings of Vivekananda's Guru Ramakrishna

Paramahansa, Swami Vivekananda established this mission in Calcutta in 1897. It was against

untouchability and the caste system. It promoted Vedanta and concentrated on how all religions

are the same. At the Ramakrishna Mission, Swami Vivekananda carried out social work and

provided humanitarian aid.

Satyashodhak Samaj-

A strong movement against the dominance of the upper caste and brahminical

supremacy was organized by Jyotiba Phule. On September 24, 1873, he established the

Satyashodhak Samaj (Truth Seekers' Society) in Maharashtra. It opposed both the caste system

and idolatry. It was against the priesthood and in favor of reason. It is reported that Jyotirao

Phule referred to the oppressed castes as "Dalits." The movement's primary objectives were to

promote education among women and lower caste members, as well as social service. The
depressed communities gained a sense of identity through this movement, which was directed

against the Brahmins, who were perceived as the exploiters.

Young Bengal Movement-

Henry Louis Vivian Derozio initiated this movement in Calcutta during the 1820s.

Derozio was a radical thinker who taught at a college in Calcutta. He was an Anglo-Indian. He

expressed disapproval towards the prevalent religious customs of traditional Hinduism. Along

with promoting liberty, equality, and freedom, he also encouraged independent thought and

supported women's rights to an education.

The emergence of these social reform movements reflected a growing desire among Indians to

challenge social injustices and redefine their society. These movements were not only

influenced by Western ideas but also drew inspiration from India's own rich intellectual and

philosophical traditions. They aimed to reconcile tradition with modernity, seeking to create a

more inclusive and egalitarian society.

In terms of religion, India in the 18th and 19th centuries was a multicultural country where

many different faiths, including Christianity, Buddhism, Jainism, Islam, Sikhism, and

Hinduism, coexisted. Initially, the British allowed the free practice of these religions under a

policy of religious neutrality. But as time went on, the British government started meddling in

religious affairs, which sparked disputes and tensions. The idea of "religious toleration," which

was first proposed by the British, attempted to keep the peace by averting religious disputes.

However, this policy frequently led to the favoring of some religious groups over others, which

caused dissatisfaction and resentment in these different communities. It followed certain

practices that were not in keeping with humanitarian feelings or values but were still being

followed in the name of religion. The Hindu-Muslim divide was one of the major religious
conflicts during this time. Hindus felt marginalized as a result of policies the British

government imposed that benefited specific Muslim elites. This division was further deepened

by the British policy of "divide and rule," which aimed to maintain power by sowing discord

among various ethnic and religious groups. The 19th century witnessed the rise of Hindu

nationalism, fueled by a sense of cultural and religious pride. Figures like Bankim Chandra

Chattopadhyay and Swami Vivekananda played a crucial role in promoting Hindu identity and

challenging British colonial rule. They sought to revive Hindu traditions and promote a sense

of national unity based on Hindu cultural values.

In addition, the religious landscape in India was significantly impacted by the introduction of

Christianity in the 18th and 19th centuries. Indians received healthcare and education through

the establishment of schools, colleges, and hospitals by Christian missionaries, many of whom

were from Britain. But there were also conflicts with conventional religious beliefs and

practices as a result of their missionary work. The Christian missionary movement aimed to

convert Indians to Christianity, often portraying indigenous religions as primitive and

backward. This led to a backlash from Indian religious leaders and intellectuals, who sought to

protect and preserve their own cultural and religious traditions. The clash between Christianity

and indigenous religions became a significant point of tension during this period.

The 18th and 19th centuries in India were marked by a complex interplay of social and religious

changes influenced by both indigenous and colonial The social reforms of this period laid the

foundation for the Indian independence movement and the eventual formation of a modern,

secular nation-state. The efforts of social reformers to challenge social inequalities and promote

gender equality continue to resonate in contemporary India.

In conclusion, the 18th and 19th centuries in India witnessed significant social and religious

transformations. The influence of colonial powers, the emergence of social reform movements,
and the clash between different religious communities shaped the social and religious

landscape of the time. Vivekananda and Dayanand Saraswati were among the reformers who

supported Indian philosophy and culture. As a result, Indians became proud of their culture and

had a deep sense of pride in it. Women were encouraged to attend school. A female school was

established. A women’s medical college was also founded. Socio-religious movements

developed national consciousness through cultural and ideological struggle. As a result,

nationalism was able to develop over time.

References:

Chandra Bipin, “The Making of Modern India: From the Colonial to the Global”, Publication

department by National Council of Educational Research and Training, 1971, pp: 127-134.

Rajiv Ahir I.P.S., “A Brief History of Modern India”, SPECTRUM BOOKS (P) LTD.,

Revised and Enlarged edition 2020, pp: 217-223.

William Gould, “Social and Religious Reform in 19th-Century India”, Published online: 30

January 2020.