India, Its Life and Thought

by John P. Jones

The Press also is receiving the attention of the government. The vernacular Press is in special need of being taught the lesson of its responsibility to the people and to the State. And the best elements of the community, both Anglo-Indian and Indian, believe heartily that editors and proprietors of papers should be brought to account for their seditious utterances.

V

Many are now asking, "How shall this trouble be removed and peace and good-will be restored to the land?"

Nothing is more necessary than the cultivation of mutual understanding between the two races. It is very unfortunate that, in this matter, the situation has not improved during the last quarter of a century. Indeed, the racial problem is more acute now, as it is in America, than it was ever before. All seem too ready to accept, as conclusive, the statement of Kipling,—

"O! the East is East and the West is West,
And never the twain shall meet,
Till earth and sky stand presently
Before God's great judgment seat."

And they too easily ignore the other part which conveys his lesson,—

"But there is neither East nor West,
Nor border, nor breed, nor birth,
Where two strong men stand face to face,
Though they come from the ends of the earth."

The parties concerned in India to-day must learn the lesson of mutual forbearance and study to understand each other's peculiarities and enter more fully into each other's thoughts, sentiments, and idiosyncrasies.

The Anglo-Indian stands most in need of this lesson of aptitude. The Anglo-Saxon is notoriously conceited and given to thinking that he has nothing to learn from other people, especially those who are politically subject to him. He looks with contempt upon the "mild Hindu," and maintains that it is the business of Brahman and Sudra alike meekly to submit to, and obey, his lordship. He tramples upon their sensibilities and declines to learn any lessons of wisdom from them. On the other hand, Brahman and Sudra have ineradicable prejudices, which they nurse with extraordinary fondness and cherish with unyielding tenacity. The leader of this people, the Brahman, is, in his way, even more haughty than the Anglo-Indian.

This situation is full of difficulty. Here we have two races, the Aryan of the East and the Aryan of the West, standing face to face. Each in its way claims dominance. The Westerner claims superiority by right of conquest and of advanced civilization and general progress. And he is not backward in presenting his vaunted claims! The Easterner, on the other hand, has ruled India by right of intelligence and by every claim of social and religious distinction, for at least thirty centuries. He stands to-day a match for any individual, East or West, in intellectual prowess. But, more than this, socially and religiously he regards himself as the first son of heaven. Contact with an Englishman, even with the King-Emperor himself, is for him pollution, which must be removed by elaborate and exacting religious ceremonies. To eat with any such would be a sin of the deepest dye. How can one expect such a man to meet with a foreigner on even terms, or to treat him with equality and true friendship? Before India loves its conquerors, and sympathy and good understanding are established between them, both parties need to be born again. At least they must endeavour to lay aside their prejudices and to cultivate the kinship of their united destiny. The writer recently listened to an eloquent address delivered by a cultured Hindu gentleman, in which he implored Anglo-Indians to cultivate their friendship and to forget the different shades of their complexion. The prejudice of colour is, he maintains, as strong in India as it is in America, and is perhaps more bitter than ever. A man, said he truly, should not be condemned by his brother because of his slightly different shade of colour, which is only skin deep.