The Bengali Nobel laureate needs no introduction. During his lifetime and beyond his life, Rabindranath Tagore has continued to intrigue and inspire societies and thinkers alike. His songs continue to help connect people with themselves and God. Countries across the two sides of the Bay of Bengal (and beyond) recognise him for his immense contribution to the Bengali literature. Tagore was also a great thinker and a critique of nationalism. His ideas and thoughts on civilisation and society are as much, if not more, relevant today. He took his departure from this world on August 7, 1941.
On his 79th death anniversary, this blog is a tribute to the force to whom we also owe our national song. In these times of competing and exclusive claims on nationalism, this blog revisits the great polymath’s idea of civilisation and warnings on nationalism. It is hoped that this blog helps you understand and appreciate the great polymath for not only his songs and poems but also his visions and ideas of human society.
Tagore’s Idea of Civilization
Science is not man’s nature, it is mere knowledge and training.
Tagore praised the Eastern civilization for its roots in spirituality and called out the political civilization of Europe that had swept the world like some prolific weed. In his opinion, western civilization was scientific and mechanically efficient but it was also predatory and not human. His idea of civilization was rooted in spirituality and social co-operation. Tagore fiercely opposed imperialism and supported, and often fueled, the Indian independence movement.
Nation v. Society
Rabindranath Tagore talks about a harmonious continuity through the different rules and rulers in the Indian civilization. The Indian civilization remained aloof in between all the fights and deceptions of her earlier history. Tagore compared the earlier invasions (such as Mughals and Pathans) to the British empire. He considered the earlier invaders as human races with their own customs and religions who only enriched the Indian civilization. India also treated these people as such. She fought them at times but also fought with them, at other times. The experience with the British empire was different since India had to deal with a nation this time— and, Tagore boldly declares, for “we, who are no nation ourselves.”
The government by the Nation is neither British nor anything else; it is an applied science and therefore more or less similar in its principles wherever it is used.
He understood ‘nation’ in terms of a political and an economic union of people. On the contrary, a society, to him, was different with no ulterior motives. He pitied the political mobilisation of the west into Nation and took pride in our inherent civilization that was based on spirituality and social co-operation that knew no artificial boundary.
Nationalism as Understood by Tagore
A nation, according to him, trades on the greed and fear of its people. Soon, the Nation begins to occupy an increasing space in society, before at last, it becomes its own ruling force. The Nation, then, ceases to be an organisation of its people.
Tagore lived during the world wars and it is no surprise that he saw war as an expression of hyper-nationalism in the European countries— which was the case, as well. He expresses his discontent with a belief, that some of his countrymen had developed, into an eventual political destiny (based on western ideals) for India. Further, he calls nationalism “a great menace… [that] for years, had been at the bottom of India’s troubles.”
For thereby man’s power of sacrifice is diverted from his ultimate object, which is moral, to the maintenance of this organization, which is mechanical.
This article is based on the book “Nationalism”. The book is a compilation of three lectures by Tagore: Nationalism in Japan, Nationalism in West and Nationalism in India. It is one of the best books out there with a price tag under Rs. 99, available currently for Rs. 70 only on Amazon.