The illegitimacy of nationalism
著者
書誌事項
The illegitimacy of nationalism
(Oxford India paperbacks)
Oxford University Press, 1994
大学図書館所蔵 全5件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Summary: Analysis of Rabindranath Tagore's views on nationalism in India
Includes index
内容説明・目次
内容説明
This essay sketches the psychological biography of the modern nation state in India in the early years of the nationalist movement. Most nationalist leaders in India, adopting uncritically the western ideology of nationalism, were then convinced that the absence of a proper nation state and proper nationalist sentiments were major lacunae in Indian society and indices of its backwardness. English education was seen as the principal means by which Indians would be freed of their irrationalities and be knit into a single cohesive political and cultural community. Yet, by the 1920's, some ambivalence towards the idea of a monocultural nation state and towards nationalism itself had appeared within the Indian freedom movement. And this ambivalence was often expressed by some of the most important figures in the movement, by those very persons who would be considered the major builders of India's national identity, some of whom had found out the cultural and moral impact of nationalism not only on its opponents but even on its champions.
To some, including Tagore, the alternative was a distinctive civilizational concept of universalism embedded in the tolerance encoded in various traditional ways of life in a highly diverse, plural society. Some sceptics began to associate nationalism with modern colonialism's record of violence, and, while they continued to view an anti-imperialist stand as being an almost sacred reponsibility, they refused to accept the western idea of nationalism as being the inevitable universal of our times. This essay tells the story of one such dissenter, whose reservations about nationalism led him to take up a public position against it, and who built his resistance on India's cultural heritage and plural ways of life. It does so by analysing three of Tagore's novels (all of them available in English translation). It also touches upon similar ambivalences in two other nationalist thinkers of India, to show that Tagore's dissent was not idiosyncratic; it was latent in others too, for it was based on a certain reading of Indian civilization and actual political processes in India, and in a particular native meaning given to the political struggle against imperialism.
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