To make the Indian experience more central to global debates is one aim of this book. Another, and perhaps greater aim, is to make Indians more aware of the richness and relevance of their modern political tradition.
After such bold claims, I was disappointed to find that the book is in fact an anthology of Indian political writing. I strongly feel a commentary would have been better to meet the professed aims of the book and could have been made more impact-full with short relevant extracts
The questionable set chosen as “Makers of Modern India” include nineteen famous and not-so-famous names:
Rammohan Roy (Part I); Syed Ahmad Khan, Jotirao Phule, Tarabai Shinde, Gopal Krishna Gokhale and Bal Gangadhar Tilak (Part II); M.K. Gandhi, Rabindranath Tagore, B.R. Ambedkar, M.A. Jinnah, E.V. Ramaswami and Kamaladevi Chattopadhyay (Part III); Jawaharlal Nehru, M.S. Golwalkar, C. Rajagopalachari, Rammanohar Lohia, Jayaprakash Narayan and Verrier Elwin (Part IV); and Hamid Dalwai (Part V).
As a contemporary alternative to Argumentative Indian, I am not sure it succeeds – except by showing that a connected tradition built on boldness, challenge, contest and contrast existed in the vast correspondences that contemporary Indian thinkers were capable of producing. Guha illustrates this in a way by showing a connected series of thoughts evolving by bouncing around between the set of characters above, original thoughts arising and then being furiously debated and progressing in dramatic point-counter-point fashion (mostly Gandhian ideas of course, but still…) towards action and sometimes even more dramatic reaction in the crucible of Indian Democracy.
The essentially disputatious nature of this tradition is manifest throughout this book. The pity is that very little of this intellectual ‘tradition’ was meant for mass consumption or was based on a focused and sustained attempt at analyzing and evolving systems of thought but seem to be individual contributions to individual problems – a method that has always plagued Indian political thought and has probably resulted in the poverty of thought post-independence.
That sort of integration is probably what is needed before India can submit the results of her social and democratic experiment to the world and from it evolve a new conception of democracy relevant to a more diverse world than that existed when democracy was originally conceived. Guha has taken a first step in this direction and I sincerely hope a more synthetic attempt will follow one day.
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