Page 294 - Communication Processes Volume 3 Communication Culture and Confrontation

Resisting Colonial Modernity 269

During the Swadeshi Movement, he was much enthused by the
prevailing nationalist fervour about building Indian-owned modern
industry. He even wrote to interested persons suggesting ways to es-
tablish such units. During this period his notion about a civilizational
conflict was basically in religious and territorial terms. In conformity
with the reformist and nationalist thoughts of the nineteenth century,
the West and Christianity were considered as the cultural opponents.
This religion-oriented opposition was caused and strengthened by
aggressive and mindless missionary propaganda denouncing Indian
religious systems, particularly Hinduism. In the North-West Provinces
(now Uttar Pradesh) the missionary propaganda generated bitter
feelings and invited equally sectarian counter-attacks (Dalmia 1997:
107–17, 341–51). The defence of Indian religious and cultural traditions
formed the staple of many nineteenth-century reform movements. The
influence of the Arya Samaj and Vivekanand on Premchand might have
induced this anti-Christian streak in him (Raychaudhuri 1988).
By 1919, Premchand had become receptive to newer and stronger
influences. The arrival of Gandhi on the Indian political scene with
his principle of non-violence and a radically new method of struggle
became a major source of inspiration. Simultaneously, the Russian
Revolution, with its strong emphasis on the welfare of the poor and
downtrodden, also powerfully affected him. Even earlier, he had
pro-poor sentiments, but the Russian Revolution strengthened these
feelings. He had also derived some of his ideas from Tolstoy and the
influence of Gandhi further reinforced them. The new influences,
however, did not drive out some older and contrary ones. In fact,
Premchand uncritically utilized all forms of thought to put forward
his arguments. The aforementioned article ‘The Old Age and the New
Age’, written in 1919, reveals the profound confusion in his thinking.
The varied influences remain unreconciled in the presentation. While
criticizing the modern age, he derived mostly from Gandhi. The
same influence is evident in his censure of modern industries and
the commercial spirit. But when it came to the denunciation of the
modern nation-state, he seems to derive from the anarchist ideas of
Tolstoy as well as from Gandhi. However, when praising pre-modern
1
kings and rulers, the earlier Indian nationalist influences come into
effect. But when he reposes his faith in the workers and peasants and
visualizes them as the only hope for the future, he seems influenced