Rabindranath Tagore, “Nationalism
in India” (1917)
Rabindranath Tagore (1861–1941) was a prolific and accomplished poet, novel-
ist, and playwright and is perhaps best known for his literary output, a mas-
sive corpus comprising superb writing in both Bengali and English. He was
awarded the Nobel Prize for Literature in 1913 for his Gitānjali, a cycle of prose
poems. Tagore was also a prominent educator, founding Visva Bharati Univer-
sity at Shantiniketan, a university noted for its internationalism and strength
in the arts, now a leading university in India. Tagore is less well known as a
philosopher but indeed contributed importantly to the development of Indian
philosophy in the early 20th century. Tagore was concerned with the develop-
ment of Indian national identity. In this essay, excerpted from a larger work
on nationalism, he considers the specific challenges faced by India in develop-
ing a national self-consciousness, and the need for that consciousness to be
grounded in Indian cultural sensibilities.
,Rabindranath Tagore
, 2
Nationalism in India
our real problem in India is not political. It is social. This is a condition
not only prevailing in India, but among all nations. I do not believe in an
exclusive political interest. Politics in the West have dominated Western ide-
als, and we in India are trying to imitate you. We have to remember that in
Europe, where peoples had their racial unity from the beginning, and where
natural resources were insufficient for the inhabitants, the civilization has
naturally taken the character of political and commercial aggressiveness. For
on the one hand they had no internal complications, and on the other they
had to deal with neighbours who were strong and rapacious. To have perfect
combination among themselves and a watchful attitude of animosity against
others was taken as the solution of their problems. In former days they orga-
nized and plundered, in the present age the same spirit continues—and they
organize and exploit the whole world.
But from the earliest beginnings of history, India has had her own prob-
lem constantly before her—it is the race problem. Each nation must be con-
scious of its mission and we, in India, must realize that we cut a poor figure
when we are trying to be political, simply because we have not yet been finally
able to accomplish what was set before us by our providence.
This problem of race unity which we have been trying to solve for so many
years has likewise to be faced by you here in America. Many people in this
country ask me what is happening as to the caste distinctions in India. But
when this question is asked me, it is usually done with a superior air. And
I feel tempted to put the same question to our American critics with a slight
modification, ‘What have you done with the Red Indian and the Negro?’ For
you have not got over your attitude of caste toward them. You have used vio-
lent methods to keep aloof from other races, but until you have solved the
question here in America, you have no right to question India.
In spite of our great difficulty, however, India has done something. She
has tried to make an adjustment of races, to acknowledge the real differences
between them where these exist, and yet seek for some basis of unity. This
basis has come through our saints, like Nanak, Kabir, Chaitanya and others,
preaching one God to all races of India.
in India” (1917)
Rabindranath Tagore (1861–1941) was a prolific and accomplished poet, novel-
ist, and playwright and is perhaps best known for his literary output, a mas-
sive corpus comprising superb writing in both Bengali and English. He was
awarded the Nobel Prize for Literature in 1913 for his Gitānjali, a cycle of prose
poems. Tagore was also a prominent educator, founding Visva Bharati Univer-
sity at Shantiniketan, a university noted for its internationalism and strength
in the arts, now a leading university in India. Tagore is less well known as a
philosopher but indeed contributed importantly to the development of Indian
philosophy in the early 20th century. Tagore was concerned with the develop-
ment of Indian national identity. In this essay, excerpted from a larger work
on nationalism, he considers the specific challenges faced by India in develop-
ing a national self-consciousness, and the need for that consciousness to be
grounded in Indian cultural sensibilities.
,Rabindranath Tagore
, 2
Nationalism in India
our real problem in India is not political. It is social. This is a condition
not only prevailing in India, but among all nations. I do not believe in an
exclusive political interest. Politics in the West have dominated Western ide-
als, and we in India are trying to imitate you. We have to remember that in
Europe, where peoples had their racial unity from the beginning, and where
natural resources were insufficient for the inhabitants, the civilization has
naturally taken the character of political and commercial aggressiveness. For
on the one hand they had no internal complications, and on the other they
had to deal with neighbours who were strong and rapacious. To have perfect
combination among themselves and a watchful attitude of animosity against
others was taken as the solution of their problems. In former days they orga-
nized and plundered, in the present age the same spirit continues—and they
organize and exploit the whole world.
But from the earliest beginnings of history, India has had her own prob-
lem constantly before her—it is the race problem. Each nation must be con-
scious of its mission and we, in India, must realize that we cut a poor figure
when we are trying to be political, simply because we have not yet been finally
able to accomplish what was set before us by our providence.
This problem of race unity which we have been trying to solve for so many
years has likewise to be faced by you here in America. Many people in this
country ask me what is happening as to the caste distinctions in India. But
when this question is asked me, it is usually done with a superior air. And
I feel tempted to put the same question to our American critics with a slight
modification, ‘What have you done with the Red Indian and the Negro?’ For
you have not got over your attitude of caste toward them. You have used vio-
lent methods to keep aloof from other races, but until you have solved the
question here in America, you have no right to question India.
In spite of our great difficulty, however, India has done something. She
has tried to make an adjustment of races, to acknowledge the real differences
between them where these exist, and yet seek for some basis of unity. This
basis has come through our saints, like Nanak, Kabir, Chaitanya and others,
preaching one God to all races of India.
