Video Courtesy: India, Bharat & Pakistan | University of Delhi | DU Literature Festival ( 2022 )
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Deepak explains that the administrative and parliamentary structures in India can be traced to the Montford Report of 1918, which led to the Government of India Act of 1919, and subsequently the 1935 Act, which heavily influenced the Indian Constitution. He cites Dr. B.R. Ambedkar’s acknowledgment that the 1950 Constitution largely reproduces the 1935 Act. However, Deepak challenges the assumption that these institutions were secular.
Deepak critiques the bureaucracy for perpetuating this colonial mentality, which assumes Indian culture lacks value and requires reform. He cites examples where colonial bureaucrats were more sensitive to Indian traditions than modern Indian bureaucrats, who often adopt a "more British than the British" mindset. Deepak points to historical correspondence, such as that between Raja Ram Mohan Roy and British officials, to show how some Indian elites advocated for European education while dismissing indigenous systems.
Deepak introduces the concept of "coloniality," a term coined by Latin American scholars in 1989 to describe the mindset driving European colonialism, rooted in racial and religious supremacism. He extends this to "Middle Eastern coloniality," which he argues Bharat experienced from the 8th-century invasion of Sindh until the British arrival. This earlier form aimed to destroy native culture entirely—through the destruction of temples, libraries, and learning centers—while European coloniality was subtler, using education and institutions to assimilate Indians into Western frameworks while retaining a superficial native identity.
Deepak describes the Constitution as a "mixed bag," citing provisions like the ban on cow slaughter (reflecting Indic civilizational ethos) alongside Article 25(2)(a), which introduces a secular-religious divide rooted in Christian political theology and Enlightenment ideals.
Deepak critiques the term "modernity" for its colonial connotations, noting that Western scholars and non-Western critics argue it cannot be separated from Westernization. He suggests replacing "modern" with "contemporary" to avoid these assumptions.
Deepak refutes this, arguing that the nation-state concept, formalized by the 1648 Treaty of Westphalia, is a Western construct irrelevant to Bharat’s civilizational identity. He asserts that Bharat existed as a cultural and civilizational entity long before the British, with shared values uniting diverse princely states into the Indian Union in 1947. Deepak cites Sardar Vallabhbhai Patel as the "Otto von Bismarck of Bharat" for integrating princely states, emphasizing that a common civilizational bond underpinned this unity.
Deepak frames colonization as part of a cyclical movement of power in global history, where no society remains dominant forever. Bharat, alongside China, once held significant power, which later shifted to the Middle East and Europe.
Deepak acknowledges that English was introduced to infuse Christian morality and Western civilization, as evidenced by British parliamentary debates and policies beyond Macaulay’s education reforms. He argues that the continued dominance of English post-1947 reflects the persistence of colonial consciousness, blaming the Indian state for failing to promote indigenous languages. He critiques the assumption that English is necessary for trade, noting that inter-regional trade flourished in pre-colonial India without it. Deepak compares Bharat to Europe, with its multiplicity of languages, and criticizes policies like the abolition of Telugu-medium schools in Andhra Pradesh for reinforcing colonial language hierarchies.
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