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FROM IMPERIAL TO INTERNATIONAL HORIZONS: A HERMENEUTIC STUDY OF BENGALI MODERNISM*

Published online by Cambridge University Press:  28 July 2011

KRIS MANJAPRA
KRIS MANJAPRA*
Affiliation:
Department of History, Tufts University Email: kris.manjapra@tufts.edu
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Abstract

This essay provides a close study of the international horizons of Kallol, a Bengali literary journal, published in post-World War I Calcutta. It uncovers a historical pattern of Bengali intellectual life that marked the period from the 1870s to the 1920s, whereby an imperial imagination was transformed into an international one, as a generation of intellectuals born between 1885 and 1905 reinvented the political category of “youth”. Hermeneutics, as a philosophically informed study of how meaning is created through conversation, and grounded in this essay in the thought of Hans Georg Gadamer, helps to reveal this pattern. While translocal vistas of intellectual life were always present in Bengali thought, the contours of those horizons changed drastically in the period under study. Bengali intellectual life, framed within a center–periphery imperial axis in the 1870s, was resolutely reframed within a multipolar international constellation by the 1920s. This change was reflected by the new conversations in which young Bengalis became entangled in the years after the war. At a linguistic level, the shift was registered by the increasing use of terms such as bideś (the foreign) and āntarjātik (international), as opposed to bilāt (England, or the West), to name the world abroad. The world outside empire increasingly became a resource and theme for artists and writers. Major changes in global geopolitical alignments and in the colonial politics of British India, and the relations between generations within Bengali bhadralok society, provide contexts for the rise of this international youth imagination.

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Articles
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Modern Intellectual History , Volume 8 , Issue 2 , August 2011 , pp. 327 - 359
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Copyright © Cambridge University Press 2011

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66 The Muslim intellectual Kazi Abdul Wadud wrote for Kallol. Suniti Debi was an editor of the magazine. A discussion of the writings of female authors appears below.

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95 Knut Hamsun (1924), Maxim Gorky (1924), Jacinto Benavente (1925), Leonid Andreyev (1926), Selma Lagerlöf (1927), Thomas Hardy (1927), André Maurois (1928), Percy Bysshe Shelly (1928), Omar Khayyám (1928), Yone Noguchi (1926), Romain Rolland (1924), H. G. Wells (1924), Leo Tolstoy (1928), Anatole France (1924), William Le Quex (1924), Gabriele d'Annunzio (1927), Emile Zola (1923), Fiona Macleod (1924), Guy de Maupassant (1925), Andre Godard (1925), Koloman Mikszath (1927), Masuccio of Salerno (1925), Louis Couperus (1925), Vladislav Reymont (1926), Marcel Prévost (1927), Anton Chekhov (1927), Karoly Ksifaludi (1929), Joseph Szebenyn (1929), François Coppée (1929), G. S. Viereck (1925), J. M. Barrie (1923), Walt Whitman (1924). See the list provided in Debkumar Basu, Kallolgosṭhīr Kathāsāhitya, 183–5.

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97 Catalogue of Books in the Presidency College Library (Calcutta, 1907).

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99 “Ḍākghar”, Kallol, 1926, 160.

100 Nripendrakrishna Chattopadhyay, “Leonid Andreyev”, Kallol, 1925, 650.

101 Nripendrakrishna Chattopadhyay, “Russahitya o Tarun Bangali”, Kallol, 1926, 61.

102 Nripendrakrishna Chattopadhyay, “Russahitya o Tarun Bangali”, Kallol, 1926, 62.

103 Dineshranjan Das, “Ḍākghar”, Kallol, 1924, 791.

104 Excerpts from Noguchi's letters were reproduced in Nripendrakrishna Chattopadhyay, “Noguchi”, Kallol, 1926, 294.

105 Debkumar Basu, Kallolgosṭhīr Kathāsāhitya, 183.

106 “Phronesis [ist] die verantwortliche Vernünftigkeit.” Hans Georg Gadamer, “Probleme der praktischen Vernunft”, in Gesammelte Werke, vol. 2 (Tübingen, 2000), 325.

107 Gadamer, Truth and Method, 361.

108 “Ḍakghar”, Kallol, 1926, 777.

109 “Ḍakghar”, Kallol, 1927, 78.

110 Basu, “Kabi Sukumār Ray”, Kallol, 1925, 1108–25.

111 Nripendrakrishna Chattopadhyay, “Jacinto Benavente”, Kallol, 1925, 932.

112 “Ḍakghar”, Kallol, 1926, 560.

113 Harish Trivedi, Colonial Transactions, 81.

114 Meghnad Saha and S. N. Bose translated Einstein's 1917 paper on “general relativity” directly from German and published it in Calcutta in 1919. Benoykumar Sarkar translated Friedrich List's Das Nationale System between 1912 and 1916, and Booker T. Washington's Up from Slavery in 1913.

115 “Kabi Omar Khayyam”, Kallol, 1925, 155–60; “Gaibi” (Secret) from Kabir, translated by Radhacaran Chakrabarty, Kallol, 1926, 563. On Rolland's heroic Romanticism see Bresky, Dushan, Cathedral or Symphony: Essays on Jean-Christophe (Frankfurt, 1973), 71–3Google Scholar.

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117 Mohitlal Mazumdar, “Pāntha,” Kallol, 1926, 394.

118 I thank Sugata Bose for providing me with this reference. Zeitschrift für philosophische Forschung 24/3 (1960), 416–22.

119 The Rowlatt Act (1919), the Jallianwala Bagh massacre (1919) and the unprecedented number of conspiracy trials, counterinsurgency reports, emergency laws and executions in the 1920s indicate the level of oppression. See Laushey, David, Bengal Terrorism and the Marxist Left (Calcutta, 1975)Google Scholar.

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124 Suniti Debi, “Pon-Bhāṅā”, Kallol, 1925, 415–18.

125 “Ḍakghar”, Kallol, 1926, 212, 213.

126 Jagatbandhu Mitra, “Saratchandra Sāhitye – Prem”, Kallol, 1927, 18.

127 Ibid., 19.

128 “Ḍākghar”, Kallol, 1925, 100.

129 “Ḍākghar”, Kallol, 1927, 780.

130 “Ḍākghar”, Kallol, 1927, 79.

131 Hans Georg Gadamer, “Die Kontinuität der Geschichte und der Augenblick der Existenz,” Gesammelte Werke, vol. 2, 142.

132 Gadamer, Truth and Method, 397.

133 Kazi Abdul Wadud, “Sāhitya Samasyā”, Kallol, 1924, 438.

134 Ibid., 437.

135 Ibid., 439.

136 Dhirendranāth Biswas, “Ḳṣaṇika”, Kallol, 1926, 991.

137 “Ḍākghar”, Kallol, 1925, 206.

138 Pramatha Chaudhuri, “Kathā-Sāhitye Rabindranāth”, Kallol, 1926, 293.

139 “Ḍākghar”, Kallol, 1927, 164.

140 Pramatha Chaudhuri, “Kathā-Sāhitye Rabindranāth”, 293.

141 Tapobrata Ghosh quotes Tagore in “Literature and Literary life in Calcutta”, 230.

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