Which among the following is not a part of Satish Saberwal's work on aspects of change in colonial India?
Answer & explanation
Correct answer: option 2
The correct answer is Option (2) → Ideas of colonial consciousness
Option (1) Modes of communication — One of Saberwal’s aspects (Incorrect). New technologies such as the printing press, telegraph and microphone, and the movement of people and goods by steamship and railways, helped the quick movement of new ideas.
Option (2) Ideas of colonial consciousness — Not one of Saberwal’s aspects (Correct). Satish Saberwal sketches three aspects of the modern framework of change in colonial India: modes of communication, forms of organisation and the nature of ideas. ‘Colonial consciousness’ is not one of the three; his third aspect is about the new ideas of liberalism, freedom and education that reformers took up.
Option (3) Forms of organisation — One of Saberwal’s aspects (Incorrect). Modern social organisations like the Brahmo Samaj in Bengal and the Arya Samaj in Punjab were set up.
Option (4) Nature of ideas — One of Saberwal’s aspects (Incorrect). New ideas of liberalism and freedom, of homemaking and marriage, and new roles for mothers and daughters emerged, and the idea of female education was intensely debated.
NCERT (2025-26): “2.1 Social reform movements in the 19th and early 20th century … Sociologist Satish Saberwal elaborates upon the modern context by sketching three aspects to the modern framework of change in colonial India:
New technologies speeded up various forms of communication. The printing press, telegraph, and later the microphone, movement of people and goods through steamship and railways helped quick movement of new ideas. Within India, social reformers from Punjab and Bengal exchanged ideas with reformers from Madras and Maharashtra. Keshav Chandra Sen of Bengal visited Madras in 1864. Pandita Ramabai travelled to different corners of the country. Some of them went to other countries. Christian missionaries reached remote corners of present day Nagaland, Mizoram and Meghalaya. Modern social organisations like the Brahmo Samaj in Bengal and Arya Samaj in Punjab were set up. The All-India Muslim Ladies Conference (AnjumanE-Khawatn-E-Islam) was founded in 1914. Indian reformers debated not just in public meetings but through public media like newspapers and journals. Translations of writings of social reformers from one Indian language to another took place. For instance, Vishnu Shastri published a Marathi translation of Vidyasagar’s book in Indu Prakash in 1868. New ideas of liberalism and freedom, new ideas of homemaking and marriage, new roles for mothers and daughters, new ideas of self-conscious pride in culture and tradition emerged.…” |