History and culture of the Punjab

Part - 3
1.MAIN FEATURES OF THE EARLY BRITISH
ADMINISTRATION
• Formation of the board of Administration

Lord Dalhousie constituted the board of administration by

inducting into it the most experienced and seasoned British
officers. Henry Lawrence worked as British resident at Lahore
Darbar before the second Anglo-Sikh war of 1884-49 A.D.
The second member of the Board of Administration was his
brother John Lawrence the art of administration like his
brother but differed widely in respect of various policies
about Punjab. The third member was Charles Mansel who
was equally competent. Henry Lawrence was made the
President. Board of administration set up by Lord Dalhousie
consisted of a President and two member. The Board
Administration worked from 1849 to 1853 A.D
The only change made in the Board was that in 1851 A.D.
Charles mansel was replased by Robert Montogomery as its
member.
 Division of work between the members
Henry Lawrence, was to handle the military and political affairs.
John Lawrence was given the charge of land revenue and financial
matters. Charles Mansel was to supervise and look after the
administration of jistice.

Powers of the Board of Administration

Unlimited powers it was made the final court of appeal with
powers of life and death. British officers drawn from the civil and
military services.

Problems faced by the Board on its formation in 1849 A.D.

1. To establish in Punjab peace, law and order.
2. Disband the sikh army.
3. Disarm the sikhs in Punjab.
4. Defensive arrangements for the North-Western Frontiers.
5. Punjab financially sound by increasing the sources of income.
6. Organise the administrative set-up of Punjab.
 Achievements of the Board of Administration
1. New innovations affected in the Administration
Structure of Punjab.
2. Disband the Khalsa Army.
3. General Disarmament of the Sikhs.
4. Defense and Security of the people.
5. Re-shaping the financial System of Punjab.
6. Measures to boost Agriculture.
7. Works of Public Welfare.
8. Development of Education.
9. Judicial Reforms.
10.Prohibition of Female Infanticide.
John Lawrence as the Chief Commisioner of Punjab
John Lawrence was born on 4th March,1811 at
Richmond in Yorkshire, England. He was educated at
Bristol, London berry, Bath and Haley bury. In took up
appointment under the East India Company and served
from 1830-46 as a civil administrator, as Magistrate and
as a Collector of Delhi. In 1864, he was appointed
Commissioner of the newly annexed Jullundur Doab by
Governor General Lord Harding. In 1849, he joined the
Punjab Board of Administration as a member and after
its dissolution in 1853, became the chief commissioner
of the Punjab.
The Board during its tenure of four years had
accomplished much success in numerous field. It had
framed many policies to carry on the development
works in Punjab.
 He enjoyed vast and unlimited powers and he took keen
interest in all the departments of administration by personally
supervising them and bringing them to a successful pass.
1. Punjab rolled into a splendid set of administration.
2. Established personal rapport between the Government and
the masses.
3. Introduced necessary reforms in the Police System.
4. Checked and crushed the evil of ‘Thugee’.
5. Efforts to solve the ever turbulent North-Western Frontier.
6. Land Revenue System and encouragement to Agriculture.
7. A change in policy towards the Jagirdars .
8. Reforms in education.
9. Judicial Reforms.
10. Works of Public Welfare.
11. Launched a campaign against Female Infanticide.
2. BRITISH POLICY TOWARDS THE
ARMY, AGRICULTURE, INDUSTRY,
TRADE AND COMMERECE
 Army of the English East India Company
English East India Company came to India as a trading
company, soon started recruiting the native Indians in
their security force to safeguard their trade interests.
As time rolled by Europeans as soldiers along with the
Indians. The company made rapid strides as a trading
company and became a strong political power, they
started raising their own army on a large scale. The
Indigenous army constituted an important pillar and
backbone of the British regime in India. It was
instrumental in making the British a supreme power in
India in due course of time.
 Features of the British policy towards army
The officers in the East India Company’s army were all British
However, the bulk of the company’s sepoys consisted of
Indian soldiers, who were subordinate to the lowest class of
English officers These soldiers were recruited from different
parts of India and were known as Native Indians. The British
enlisted them in the army because of the following main
reasons:
1. As compared to the English soldiers, the Indian soldiers low
salaries.
2. The population of England was perhaps too small to provide
the large soldiers needed for the conquest of India. So the
recruitment of English soldiers for India could not be made
in England.
3. The strength of the of British army in India was more than
three lakhs, out of which more than two and a half lakhs
were Indians
Discontent in the army before the Revolt of 1857.
The British policy after the Great Revolt of 1857.
The British policy towards Sikhs soldiers.
A change in the old policies.

British policy towards industry in India

Indian economy on the eve of British conquest.
India had also developed her own banking system with
shroffs and mahajans at the lower level and Zamindars at
higher level.
British policy of colonial exploitation: The 18th century.
De-industrialization: The decline of Handicraft industry.
 Rise of Modern Industry.
British policy toward modern industry.
Causes of the growth of Modern Indian Industry.
1. Charter Act of 1813.
2. Rebellion of 1857 A.D.
3. Change in the administrative set-up in 1858 A.D.
4. British government abolished import duties1879 A.D.
5. Famine commissions of 1880 and 1901 A.D.
6. In 1882 A.D. all import levies.
7. Railway for coal.
8. Indian national movement 1885 A.D.
9. Swadeshi movement of 1905 A.D.
10. The first world war (1914-18).
11. Many of the English capitalists evinced a great deal of
interest in plantation, textile and mining industries.
12. English wanted to win over the Indians and secure their
support in order to meet their own selfish ends.
 A brief review of the growth of Modern Industries
1. Cotton Textile Industry
2. Jute Industry
3. Coal Mining Industry
4. Iron and Steel Industry
5. Sugar Industry
6. Plantation Industries
A. Indigo Industry
B. Tea Industry
C. Coffee Plantation Industry
The advent of First World War,1914-1918.
Protection during Inter War Period(1918-39)
Industrial Development, State Policy and Indian Capitalist
Class(1939-47)
 Main flaws of Industrial Development
1. Indian craftsmen and artisans reduced to wage
earners
2. Absence of capital
3. Imbalanced development or unfair distribution of
industries
4. Priority was given to the need based industries
5. Monopoly of European capitalists over the industry
6. Lack or encouragement to the small scale industries
7. Policy of discrimination adopted by the Government
8. Export of raw material to England
9. Absence of Industrial facilities
10.Undeveloped means of transport and communication
11.Rise of two new classes
12.Slow pace of Industrial Progress
 Important Cottage Industries of Punjab upto 1947
1. Handloom Industry
2. Hosiery Industry – The Pride of Punjab
3. Iron and Steel Industry
4. Cotton and Woolen Textile Industry
5. Brass and Copper Industry
6. Carving Industry
7. Mining Industry
8. Other Industry which were operating in Punjab
Procedure adopted to sell the items of Cottage
Industries
Setting up the Industry Department
 Causes for the slow growth of the Industries in
Punjab
1. Paucity o Industrial labor
2. Scarcity of coal and mineral products
3. Lack of sound finances and business techniques
4. Apathy of the Government
5. Old-dated tools and methods of production
6. Not keeping pace with the fast changing times
7. Lack of Technical Education
8. Absence of a separate Director of Industry till
1920 A.D.
 Causes of Backwardness of the Indian Agriculture
1. Indifferent attitude of the British Government
towards the Peasants.
2. Excessive land revenue
3. Growth of landlordism
4. Lack of adequate funds
5. Fragmentation of holdings
6. Increasing indebtness
7. Means of irrigation
8. Old techniques of farming
9. Lack of marketing facilities
10.Exploitation of farmers
11.Absence of better means of transportations
 British policy towards the agriculture
1. New land tenures
2. Land settlement in conquered areas
3. Regulation VII of 1822
4. Regulation IX of 1833
5. Commercialization of agriculture
6. Canal irrigation
7. Lack of mechanization
Impact of the British Policies towards Agriculture
 Punjab Land Alienation Act of 1901
1. Miserable plight of the peasantry
2. Judicial Repots about the exploitation of the peasantry
3. Political necessity
Provisions of the Punjab Land Alienation Act
Impact of the Punjab Land Alienation Act of 1901
1. It failed to check the real problem of rural indebtedness
2. Unwillingness of money-lenders to advance loans
3. Inefficiency of this act
4. Obstacle in the way of rich classes willing to buy land
5. Emergence of a new class of agriculturist money-lenders
6. It created a wedge between the agriculturists and non-
agriculturists
7. Growth of political consciousness
8. It sowed the seeds of racial separatism
9. The Act increased the hardships of the peasantry
 Development of Trade and Commerce in Punjab
1850-1947 A.D.
Position of trade in Punjab under the English East
India Company
Colonial manipulation of Indian trade and
commerce
Position of trade and commerce after 1850 A.D.
Factors which helped the trade and commerce to
flourish
Internal trade in Punjab
Import and exports of Punjab
External trade
Conclusion.
3. SPREAD OF MODERN EDUCATION
AT PRIMARY, SECONDARY AND
HIGHER LEVELS
History of western education in Punjab till 1947.
During the medieval period, education was in a dismal state
and hardly any attempt was made by a individual or king to
educate the masses. This was because the state never
considered itself responsible to educate the masses nor there
was any department of education organized and maintained
by the state. But this was his personal choice and liking and as
such he was not bound to assist such institutions and
individuals. One such magnificent and towering personality
was Maharaja Ranjit Singh of Punjab, who inspite of this
being illiterate, had great fascination and love for education.
Under his personal care, education received full government
support and steps were taken for spread of literacy. British
found to their surprise that percentage of literacy was much
higher in Punjab than in many other parts of the British
Empire. However, education received a great setback due to
the death of Maharaja Ranjit singh
Education in Punjab at the time of its
annexation
Three different types of indigenous schools
which imparted education to the people. In
the schools, managed by the Hindu institution
and individuals, the medium of instruction
was Hindi. These institutions laid emphasis on
the teaching of Arithmetic and Sanskrit.
Mohammedan schools taught the Holy Quran,
Persian and Arabic. Sikhs institutions laid
stress on Adi Granth and it was taught in
Gurumukhi through Punjabi script.
 Problems faced by the British Government with regard
to education
Development of Modern Education
Early efforts for the spread of Western Education
The Charter Act of 1813 A.D.
Sir Charles Wood’s Despatch of 1854 and the Re-
organization of the education system
Appointment of an Education Commission in 1882 or
Hunter’s Commission, 1882
1. As a result of recommendation, the indigenous
Maktabs and Pathshalas were to receive grants in aid
if they submitted to state inspection.
2. Local bodies recently created were entrusted with the
care of primary education.
3. The schools had to be recognized and indigenous
schools were to be encouraged.
4. High schools were handed over to the Municipalities
in places where they had been set up.
5. A revision in the system of scholarships was
recommended and these were to be open for all
students.
6. Emphasis was laid on the moral and physical training
of the students.
7. Periodic conferences of the education department
and officers of the aided schools were to be held to
further the cause of education.
8. The education commission drew attention to the
inadequate facilities for female education outside the
Presidency towns and made recommendation for its
spread.
 Sargent Scheme (1944) or Post-war Education
Sir john Sargant, educational adviser to the
government of India, drew up a scheme of
University.
1. Free and compulsory primary education for all
children between the age of 6 and 14. The cost of
the scheme was estimated at Rs.300 crores.
2. Intermediate stage should be included in high
schools.
3. Degree course should be of three years.
4. Admission to colleges should be given to selected
students who might benefit from higher
education.
5. A university degree should not be considered
as essential for the administrative services.
6. A national youth movement, to inculcate
among the students the spirit of service to
the country, be started.
7. A university grants commission should be
constituted which should co-ordinate the
work of the various institutions in the
country.
 Liberal or Graded Education
1. Primary stage
2. Secondary stage
3. Higher level
Establishment of the Punjab University
The Indian Universities Act of 1904
1. Ti enabled the universities to undertake teaching
and research work and thus become real seats of
learning. But this did not in any way encourage
mass education.
2. Inspection of the colleges was introduced and the
affiliation was made more difficult.
3. It also attempted to bring the universities under
greater governmental control through largely
nominated Senates. The educated indians
resented this attempt of introducing official
elements in the university.
4. It laid more stress on the teaching of science.
This policy of Lord Curzon continued to be
followed till 1947.
5. The act laid down that the number of pellows of
a university shall not be less than fifty nor more
than a hundred and a fellow would normally
hold office for a period of six years instead for
life.
Other features of the Education System
Basic education
Training institutes in Punjab
Position of Technical education in Punjab
Women education
Position of Muslim education in Punjab
Contribution of Non-official Institutions
Conclusion
4. THE FOUNDATION, PROGRAMME
AND IMPACT OF SOCIO-RELIGIOUS
REFORM MOVEMENTS: ARYA SAMAJ,
SINGH SABHA, ANJUMANS
Swami Dayandad Saraswati
Swami Dayanand was born in 1824 A.D. in village of
“Tankara” in Gujrat. His father Shri Amba Shanker
and mother was Amrita Ben. Swami Dayanand ‘s
childhood name was Mool Shankar. Early in his
childhood he left his family and took up Sanyas. His
moto was “Back to the Vedas”.His memorable
granth called the “Satyarath Prakash” which he
compiled in 1874. Swami Dayanand died at Ajmer in
1883 A.D.
Arya Samaj Movement
The Arya Samaj Movement was a great socio-religious
movement which aimed at reconstructing the modern
Hindu Society on the ideas Contained in the four vedas.
It was founded by Swami Dayanan, who was one of the
most socio-religious reformers in the history of India.
Foundation of the Arya samaj1875
The greatest achievement of Swami Dayanand was the
Foundation of the Arya Samaj in Bombay in 1875 A.D.
Two year later its another branch was opened at Lahore
in 1877 where it achieved a great success. Soon the
branches of Arya Samaj were opened in Rajasthan,
Uttar Pradesh, Gujrat and Maharashtra
Teachings of Arya Samaj
(A)Ten principles of Arya Samaj
1. God is primary sources of all true knowledge.
2. God is formless, omnipotent, just, kind, birthless,
limitless, timeless, omnipresent, fearless and
creator of the universes.
3. The veda is the source of all true knowledge.
4. Truth
5. Dharma
6. The welfare of the world.
7. Love and justice.
8. Knowledge of science.
9. Individualism and altruism.
10.Subordination of liberty.
(B) Opposed idol worship
(C) No belief in useless religious practice
(D)Opposed the caste system
(E) Equality to the women
Programmes of the Arya Samaj
(a) Social Programmes and Activities
1. Opposed to caste system and untouchability.
2. Opposed to child marriage, sati system, purdah
system, dowry system.
3. It promoted quality between men and women.
4. Progress of depressed classes.
5. Simple ceremonies for marriage, birth and death.
6. Creation of a feeling of social service.
7. Opening of old age home, widow home and
orphanages.
8. It advocated widow remarriage.
(b) Religious Programmes and Activities
1. Arya Samaj restored the lost glory of Vedas.
2. It took up the task of “Shuddhi” reconversion of
non-hindus to hindus.
3. It advocates “Sandhya” (worship of god) every
morning and evening.
4. Also the importance of “Swadhya” (self-study).
5. It recommended the ideal of service to mankind.
(c) Educational work of the Arya Samaj
They prayed to God(O God, lead us unto light i.e.
knowledge).
1. In 1886 A.D., a Dayanand Anglo Vedic (DAV)
School was founded at Lahore (Punjab).
2. In 1889 A.D the D.A.V. Colleges was started at
Lahore itself.
3. Afterwards D.A.V. Schools and College were
founded at places like Jalandhar, Hoshiarpur,
Kanpur, Amritsar, Lusdhiana, Batala, Moga,
Nawanshahr, Patiala, Chandigarh etc.
4. In 1902 established Gurukul Mahavidyalaya at
Haridwar by Swami Shradhanand.
(d) Arya Samaj and Policies
1. It was he who first of all, by raising the slogans “India
for Indians” and “Swaraj” i.e. own government.”
2. He wrote in “Satyarth Prakash” that no foreign
government, howsoever good, can be equal to self
government.
Singh Sabha Movement
After the Nirankari and Namdhari movements of 19th
century, the fresh century was about to witness the
rise of a new movement called Singh Sabha. Sardar
Harbans singh in The Heritage of Sikhs says that, “The
Singh Sabha which followed them had a much deeper
impact. It influenced the entire Sikh community and
re-oriented its outlook and spirit. Since the days of
the Gurus,
nothing so vital had transpired to fertilize the
consciousness of the Sikhs. The Singh Sabha
by leavening the intellectual and cultural
processes brought a new dimension to the
inner life of the community and enlarged its
heritage. Starting in the seventies of the last
century, it marked a turning point in the Sikh
history. It touched Sikhism to its very roots
and made it a living force once again. The
stimulus it provided has shaped the sikhs
attitude and aspiration over the past one
hundred years.”
 The rise of the Singh Sabha Movement
1. The emergence of the Namdhari Movement
2. Moral degradation and degeneration of the
Sikhs
3. Efforts of the Christian Missionaries to
propagate their faith in Punjab
4. Threat from the Arya Samaj
5. The two rival groups: Sanatam Sikhs and the Tat
Khalsa
6. Immediate reasons
Establisment of Singh Sabha, Amritsar
The dominant objectives of the Singh sabha, Amritsar
1. The objectives o the Singh Sabha, Amritsar were to
inculcate love for Sikhism among those who called
themselves as Sikhs or Khalsa. It aimed at preaching
the principles of the Sikh religion among its followers.
2. To publish historical and religious books and
periodicals.
3. To propagate knowledge using Punjabi.
4. To return Sikh apostles to their faith.
5. To establish Sikh schools and collages in order to
educate the Sikh youth about the Sikh way of life.
6. No to make any vile propaganda against other
religions.
7. To keep away from politics as far as possible.
8. To involve Englishmen in the educational programmes
of the Sikhs.
The Establishment of the Singh Sabha Lahore,
in 1879 A.D.
The Singh Sabha of Amritsar was emulated by
a new organisation, The Lahore Singh Sabha,
which held its first meeting on November
2,1879. Its prominent members were Jawahar
Singh Kapur, Thakur Singh Sandhanwalia,
Prince Bikram Singh of Kapurthala, Professor
Gurmukh Singh and Giani Ditt Singh. The
Lahore Sabha was even more democratic than
the Amritsar Sabha and accepted members of
all castes including untouchables.
Some new principals
1. To define and preach the principles of Sikh religion.
2. To encourage the development of Punjabi language
by publishing magazines a and journals.
3. To produce such Sikh literature which praised the Sikh
religion.
4. Europeans, if prepared to adhere to its programmes,
could become its members.
5. Not to criticise any other faith.
6. The opponents of the Sikh religion and those who a
had accepted other faiths could become its members
only if they atone for their sins and embrace the Sikh
faith again.
7. To stay faithful to the British Government.
 The General Sabha in 1880 and Khalsa Dewan in
1883
On April 11,1880 a General Sabha was set up at
Amritsar to supervise the activities of Amritsar and
Lahore Singh Sabhas. But later on, its was te[;aced
nu a mew organisation called Khalsa Dewan on
April 11,1883. Its office bearers were Raja Bikram
Singh of Faridkot, Parton; Baba Khan Singh Bedi,
President and Professor Furmukh Singh, Chief
Secretary.
One of the major achievements of Lahore Khalsa
Diwan was to take Sikhs out of Arya-Samajist grip.
Both Bhai Jawahar Singh and Bhai Ditt Singh, who
were men of great dynamic personalities, had
intense desire to serve the cause of Sikhism.
 Educational and literary activities of the Chief Khalsa Dewan
1. Khalsa College, Amritsar had been established on 1892 A.D.
2. In 1908 A.D. Sikh Educational Committee
3. Education Conferences
4. Khalsa College, Gujranwala, Sikh Kanya Mahavidiyala
5. Khalsa Akhbar, and Khalsa Samachar, Khalsa tract society in
1894 A.D.
Causes for the failure of the Singh Sabha Movement

Foundations, Programmes and impact of Anjumans

I. Anjuman-i-Himayat-i-Islam

1. Origin of Anjuman-i-Himayat-i-Islam
2. Important works of Anjumans-i-Himayat-i-Islam
3. Income generating activities
4. Challenges
II. Anjuman-i-Islam
III. Qadiani (Ahmedia Movement)
The main objectives of Qadian (Ahmedia) Movement
were as follows:-
1. To introduce social reforms.
2. To put and end to the religious strife’s among the
Muslims.
3. To reform the system of education in the Arabic schools.
4. To reform Islam.
5. To defend Muslims from the onslaughts of Christian
missionaries and the Arya Samajists who wanted to
convert them to their faiths.
6. To spread education among them the Muslims.
7. To work for the general welfare of the Muslims.
 5. CONTRIBUTION TO THE
GROWTH OF POLITICAL
CONSCIOUSNESS BY THE
NAMDHARI MOVEMENT,
UPRISING OF 1907 AND GHADAR
MOVEMENT
The development of the Namdhari or Kuka
Movement in Punjab
After the fall of Kingdom of Maharaja Ranjit Singh,
there were several attempts to raise the old glory
of the Khalsa. Several movements to reform the
Sikhism were started, the first one being the
Namdhari Movement, which was started by Baba
Ram Singh Namdhari.
Namdhari or Kuka movement had its origin in the
north-west corner of the Sikh Kingdom, away from
the places of royal pomp and grandeur. Its principle
object was to spread the true spirit of Sikhism. In
the midst of national pride, born of mllitary glory
and political power, this movement edtolled the
religious obligation for a pious and simple living.
Their were called Kukas because of their peculiar
style to recite the Gurbani.
Origin of the Kuka Movement
Bhagat Jawahar Mal, was the founder of the
Namdhari Movement.
Brief life sketch of Baba Ram Singh
Baba Ram Singh, the real founder of the Kuka or
Namdhari Movement, belonged to a poor carpenter
family of Bhaini Aryian village, Ludhiana, he was
born on 3rd feb,1815 A.D. and married when he was
only 7 years of age. He got his elementary education
at home and could read and write Punjabi in
Gurumukhi script. Right from his childhood, he was
nurtured under the personal care of his parents who
due to their high moral character left a great impact
on his life. Before Baba Ram Singh became a
religious leader, he had served in Khalsa Army under
Nau Nihal Singh.
 Foundation of the Namdhari or Kuka Movemnent
Baba Ram Singh founded the Namdhari sect in his
own village Bhaini Arayian on the Baisakhi Day of
1857. It is worth mentioning here that Guru Gobind
Singh also laid the foundation of the Khalsa on the
Baisakhi day in 1699 A.D. Baba Ram Singh held Guru
Gobind Singh in high esteem and reverence, so he
chose the Baisakhi day for the noble cause of the
founding of the Kuka Movement.
Baba Ram Singh founded the Namdhari sect in order
to end the influence of evil social customs,
ignorance and rotten false traditions. In this task he
was ably assisted by Kahn Singh. The new sect had
missionary out look, zeal and spirit.
 Principles, Programmes and Aims of the
Namdhari Movement
1. The traces of idol-worship and superstitions.
2. Kukas believed in the oneness of God and recommended
that only one God should be worshiped.
3. They laid emphasis on righteousness and willed that all
should have only their rightfully earned property, no one
should lay claim or usurp the property of other.
4. Away with the pernicious dowry system and suggested
that the marriages should be simple and less costly.
5. The Kukas believed in leading a simple life and so laid
stress on high moral character.
6. All people were equal and as such there was no high or
low in the society. They condemned caste-system as they
had no faith in it.
7. They were against the use of liquor and other
intoxicants as these lowered the morals and character
of the people
8. The free inter-mixing of men and women and
accorded them equal status in the society.
9. He suggested that there should be no female
infanticide and forbade early marriage. He also
prohibited barter marriages.
10. Daily prayers, meditate, participate in religious
collective prayers and memories Gurbani by heart
11. Take bath daily before taking their meals.
12. They were to greet each other with the words “ Sat
Akal Purakh” instead of the customary “ Sat Sri Akal.”
13. They were not to worship idols, graves, tombs etc.
6. CONTRIBUTION TO THE FREEDOM
STRUGGLE WITH SPECIAL
REFERENCE TO THE JALLIANWALA
BAGH, GURUDWARA REFORM
MOVEMENT, BHAGAT SINGH, NON-
COOPERATION AND CIVIL
DISOBEDIENCE MOVEMENT
Factor leading to the Jallianwala Bagh Tragedy
The Punjab during the World War 1st was passing through a dark
period in its history. There was considerable unrest, gloom and
despondency prevailing in the Punjab at that time.
Firstly, the atrocious, oppressive rule of Michael O’ Dwyer had sent
in a wave of indignation and resentment throughout the nook
and corner of Punjab. The people were in a mood of defiance as
they wanted to get rid of the pernicious rule of the reactionary
officer.
Secondly, there was great unrest, particulary among the Sikhs, on
account of the demolition of a boundary wall of Gurduwara
Rakabganj at New Delhi.
Thirdly, the activities and trials of the Ghadarites, almost all of
whom were Sikhs, made the situation worse.
Fourthly, after fighting the world war 1st almost independently,
Britain had weakened as an imperial power. The Indian
Nationalist Movement was marked by a clear domination of the
Extremists over the Moderates, in this changed atmosphere,
Britain wanted to demonstrate that they still commanded
authority over India and that they were ready to use force to
preserve their rule.
Fifthly, in India as a whole there had been a spirit in political
activity mainly owing to the emergence of the two leaders,
Mahatma Gandhi who after a period of struggle against the
British in South Africa had returned to India in January 1915
and Mrs. Annie Besant who had established on April 1916
the Home Rule league with autonomy for India as its goal.
Sixthly, in December 1916, the Indian National Congress at its
annual session held at Lucknow, passed a resolution asking
the British Govt. to issue a proclamation announcing that it
is the aim and intuition of British policy to confer Self-Govt.
on India at an early date.
Seventhly, India having contributed significantly to the British
war effort had been expecting advancement of there
political interests after the conclusion of hostilities, on the
British side the Secretary of state of India E.S Montague
announced on August 20,1917, that the policy of British
Govt. will be that of increasing association of Indians in
every branch of administration and the gradual
development of self-govt. institution with a view to the
progressive realization of responsible government in India.
• On 10 April 1919, two nationalist leaders- Dr Saifuddin
Kitchlew and Dr Satya Pal were arrested in Punjab. On 13 April
1919, people gathered in a small park in Amritsar which was
called the Jalllianwala Bagh, to protest against these arrests.
The peaceful gathering was attended by men, women and
children. General Dyer, a British military officer, stationed a
regiment of soldiers at the only entrance of the park, declared
the meeting illegal and without warning ordered his soldiers to
fire. The firing lasted for ten minutes, till all the ammunition
was exhausted. More than a thousand people were killed and
over twice that number wounded.
• The massacre inflamed the anger of the Indians. After the
massacre, General Dyer said that he had ordered his troops to
fire to teach the Indians a lesson. This added fuel to the fire.
There were widespread protests. Rabindra Nath Tagore
renounced his knighthood I protest. All nationalist leaders
condemned this shameful act. The government leaders martial
law in Punjab and resorted to inhuman cruelties to stem the
rising tide of protests. People were tortured and newspapers
were banned. However, all this strengthened people’s
determination to fight against oppression.
Amritsar Massacre
Jallian Wala Bagh
"The impossible men of India shall rise and liberate their Motherland"
Mahatma Gandhi, after the Amritsar Massacre.
"The incident in Jallian Wala Bagh was 'an extraordinary event, a
monstrous event, an event which stands in singular and sinister
isolation"...Winston Churchill
It started a few months after the end of the first world war when an
Englishwoman, a missionary, reported that she had been molested on a
street in the Punjab city of Amritsar. The Raj's local commander, Brigadier
General Reginald Dyer, issued an order requiring all Indians using that
street to crawl its length on their hands and knees. He also authorized the
indiscriminate, public whipping of natives who came within lathi length of
British policemen.
On April 13, 1919, a multitude of Punjabis gathered in Amritsar's Jallian
wala Bagh as part of the Sikh Festival "Baisakhi fair" and to protest at
these extraordinary measures. The throng, penned in a narrow space
smaller than Trafalgar Square, had been peacefully listening to the
testimony of victims when Dyer appeared at the head of a contingent of
British troops. Giving no word of warning, he ordered 50 soldiers to fire
into the gathering, and for 10 to 15 minutes 1,650 rounds of ammunition
were unloaded into the screaming, terrified crowd, some of whom were
trampled by those desperately trying to escape.
• "The Indians were 'packed together so that one bullet would drive
through three or four bodies'; the people 'ran madly this way and
the other. When fire was directed upon the centre, they ran to the
sides. The fire was then directed to the sides. Many threw
themselves down on the ground, and the fire was then directed on
the ground. This was continued for eight or ten minutes, and it
stopped only when the ammunition had reached the point of
exhaustion".....Winston Churchill
• Dyer then marched away, leaving 379 dead and over 1,500
wounded.
• Back in his headquarters, he reported to his superiors that he had
been 'confronted by a revolutionary army,' and had been obliged 'to
teach a moral lesson to the Punjab.' In the storm of outrage which
followed, the brigadier was promoted to major general, retired, and
placed on the inactive list.
• ''I think it quite possible that I could have dispersed the crowd
without firing but they would have come back again and laughed,
and I would have made, what I consider, a fool of myself.'' ......Dyer's
response to the Hunter Commission Enquiry
• General Dyer said he would have used his machine guns if he could
have got them into the enclosure, but these were mounted on
armoured cars. He said he did not stop firing when the crowd began
to disperse because he thought it was his duty to keep firing until
the crowd dispersed, and that a little firing would do no good.
• He confessed he did not take any steps to attend to the
wounded after the firing. ''Certainly not. It was not my
job. Hospitals were open and they could have gone
there,'' came his pathetic response.
• However, the misery suffered by the people was
reflected in Rattan Devi's account. She was forced to
keep a nightlong vigil, armed with a bamboo stick to
protect her husband's body from jackals and vultures.
Curfew with shoot-at-sight orders had been imposed
from 2000 hours that night.
• Rattan Devi stated, ''I saw three men writhing in great
pain and a boy of about 12. I could not leave the place.
The boy asked me for water but there was no water in
that place. At 2 am, a Jat who was lying entangled on
the wall asked me to raise his leg. I went up to him and
took hold of his clothes drenched in blood and raised
him up. Heaps of bodies lay there, a number of them
innocent children. I shall never forget the sight. I spent
the night crying and watching..."
• General Dyer admitted before the commission
that he came to know about the meeting at
Jallianwala Bagh at 1240 hours that day, but took
no steps to prevent it. He also admitted in his
deposition that the gathering at the Bagh was not
a concentration only of rebels, but people who
had covered long distances to participate in the
Baisakhi fair.
• This incredibly, made him a martyr to millions of
Englishmen. Senior British officers applauded his
suppression of 'another Indian Mutiny.' The
Guardians of the Golden Temple enrolled him in
the Brotherhood of Sikhs. The House of Lords
passed a measure commending him. The
Conservatives presented him with a jewelled
sword inscribed "Saviour of the Punjab."
• A young Sikh teenager who was being raised at Khalsa
Orphanage named Udham Singh (aka Mohammad
Singh Azad) saw the happening with his own eyes. He
vowed to avenge the Amritsar massacre.
• On 13 March 1940 at 4.30 p.m. in the Caxton Hall,
London, where a meeting of the East India Association
was being held in conjunction with the Royal Central
Asian Society, Udham Singh fired five to six shots from
his pistol at Sir Michael O'Dwyer, who was governor of
the Punjab when the Amritsar Massacre had taken
place, to avenge the massacre.
• On the 31st July, 1940, Udham Singh was hanged at
Pentonville jail, London
• "He was the real culprit. He deserved it. He wanted to
crush the spirit of my people, so I [had to] crush him."
Udham Singh, telling the trial court why he killed
Michael O'Dwyer.
 Gurdwara Reform Movement
• The Akali movement or the Gurdwara Reform Movement
was a campaign to bring reform in the gurdwaras(the Sikh
places of worship) in India during the early 1920s. The
movement led to the introduction of Sikh Gurdwara Bill in
1925, which placed all the historical Sikh shrines in India
under the control of Shiromani Gurdwara Parbandhak
Committee(SGPC).
• The Akalis also participated in the Indian independence
movement against the British Government, and supported
the non-cooperation movement against them.
• Initial agitations
• The term Akali derives from the word Akal ("timeless" or
"immortal") used in the Sikh scriptures. By the early 20th
century, a number of Sikh gurdwaras in British India were
under the control of the Udasi mahants (clergymen) or
managers appointed by the Governors. The main aim of the
Akali movement was to have the Sikh gurdwaras released
from the control of the traditional clergy, which had
become powerful and ritualized.
• The Akali movement was started in 1920 by the Singh
Sabha's political wing (later known as Akali Dal). The jathas
(volunteer groups) led by Kartar Singh Jhabbar played a
major role in the movement. The first shrine chosen for
reform was the Babe di Ber gurdwara in Sialkot. It was
under the control of the widow of the mahant Harnam
Singh. She initially resisted the takeover of the gurdwara by
the Akalis, as it was her only source of income, but relented
after she was offered a pension.5 The control of the
gurdwara was then transferred to an elected committee
headed by Baba Kharak Singh.
• The next major target of the Akalis was the Harmandir
Sahib (Golden Temple), the holiest shrine of the Sikhs. The
priest of the Golden Temple had refused to allow low-caste
Hindu converts to offer prayers in the shrine. Kartar Singh
Jhabbar walked to the Akal Takht in the temple premises,
urging the Sikhs to give up the caste-based restrictions and
reform the gurdwaras. On 28 June 1920, the Golden Temple
came under the control of an elected committee called
Shiromani Gurdwara Parbandhak Committee (SGPC).
• The Akalis headed to Hasan Abdal, where Gurdwara
Panja Sahib was under the control of Mahant Mitha
Singh. Singh allowed sale of cigarettes inside the
gurdwara, and was disliked by the Sikhs. The Akalis
led by Karatar Singh Jhabbar took control of the
gurdwara on 20 November 1920. However, the local
Hindus, who also frequented the gurdwara for
worship, opposed this takeover. Around 5-6
thousand of them surrounded the gurdwara on the
night of the Akali takeover, but were dispersed by
the police. The next day, around 200-300 Hindu
women squatted at the Gurdwara. Nevertheless,
the gurdwara was later successfully brought under
the authority of the SGPC.
• The Akalis then took control of the Gurdwara Sacha
Sauda at Chuhar Kana (in present-day Pakistan). They
then turned their attention to the Gurdwara Sri Tarn
Taran Sahib, whose clergymen were accused of
allowing dancing girls, smoking and drinking inside
the shrine's premises. The clergymen were also
accused of spreading the teachings of Arya Samaj, a
Hindu reform movement some of whose leaders had
criticized Sikhism. The Akalis, led by Kartar Singh,
arrived at the gurdwara, performed ardas (Sikh
prayer) and declared that the gurdwara was under
now their control. The clergymen attacked the Akalis
with crude bombs and bricks while the latter were
sleeping. Next day, the Sikhs from the surrounding
villages took control of the Gurdwara. Followng this,
the Akalis led by Kartar Singh then took control of five
more gurdwaras, including the Gurdwara Guru ka
Bagh near Amritsar.
 A section of Akalis rejected the peaceful methods adopted by SGPC, and
formed the breakaway Babbar Akali movement to seize the control of
the gurdwaras using violent methods.
• Nankana massacre
• In 1921, the Akalis turned their focus to the gurdwara at Nankana Sahib,
the birthplace of the first Sikh Guru Nanak. The gurdwara was under the
control of a mahant called Narain Das, who was accused of allowing
immoral activities in the temple premises. One of the clergymen at the
gurdwara had allegedly raped the 13-year old daughter of a Hindu
devotee from Sindh. When the Akalis tried to take over the gurdwara on
20 February 1921, the Pashtun guards of the Mahant attacked them,
killing 130 people in what came to be known as the Nankana massacre.
Two days later, Mahatma Gandhi and the Governor of the Punjab
province visited the site, accompanied by a number of Sikh and Hindu
leaders. Gandhi sympathized with the Sikhs and said that the Mahant
had "out-Dyered Dyer."
• The British Government, finding itself under immense political pressure,
agreed to transfer the control of the gurdwara to the Akalis on 3 March
1921. Narain Das and 26 of his henchmen were arrested.
• Gurdwara Bill
• Amid the ongoing agitations, the SGPC urged the British
Government to release the protestors and legalize its control of
the gurdwaras. On 1 May 1921, the influential Sikh leaders
passed a resolution for launching a passive resistance
movement. The next day, a Sikh-Hindu conference was
organized during the Punjab Congress Provincial Congress at
Rawalpindi. The Jagat Guru Shankaracharya urged the Hindus
to join the Sikhs in the struggle for taking control of the
gurdwaras from mahants with personal interests. On 11 May, a
number of Akali jathas were asked to proceed to designated
gurdwaras to take over their control.
• The Government meanwhile launched a "Gurdwara Bill" to
facilitate the settlement of the gurdwara disputes. The Bill
provided setting up a Board of Commissioners for the
management of the gurdwaras. However, the SGPC objected to
the Government's right to appoint the Board memebrs, and
the bill was postponed. In On 17 November 1922, the "Sikh
Gurdwaras and Shrines Bill" was introduced in the Punjab
Legislative Assembly. All the Sikh and the Hindu members
opposed the bill, but it was passed by 41 votes to 31 votes.
life and contribution to India’s freedom struggle Bhagat singh

• Bhagat Singh was born on September 28, 1907. His father was also
a revolutionary, so patriotism flowed in his blood. By the time, he
completed his secondary education, Bhagat Singh knew everything
about the revolutionaries of his family. At the- age of thirteen,
Bhagat Singh left school and joined the freedom movement.
• At that time, there was a powerful anti-foreign cloth movement in
the country. Bhagat Singh took part in this movement and wore
only Khadi. He would collect foreign clothes and burn them.
Bhagat Singh had no faith in non-violence and non-cooperation
movement and believed that armed revolution was the only
practical way of winning freedom. He went to Lahore and formed
a group called 'Naujavan Bharat Sabha' which consisted of young
Indians and was appointed its Secretary. Here he was introduced
to Chandrasekhar Azad, another young revolutionary, with whom
he formed a great bond. All these days he had been a hero of the
Sikhs; he now became a national hero.
• In February 1928, the Simon Commission, headed by
Sir John Simon, came to India to decide how much
freedom and responsibility could be given to the
people of India. But there was no Indian on the
committee, so people decided to boycott it. Wherever
the committee went, people protested with black
flags, shouting “Simon go back”. One such procession
that was lathi charged was led by Lala Lajpat Rai. A
British police officer hit Lalaji on the chest. Lalaji died
after some days. To averige Lalaji's death, Bhagat
Singh and two other revolutionaries Sukhdev and
Rajguru shot dead Saunders, the police officer
responsible. The three were arrested later for
throwing a bomb in the Delhi Assembly Hall and
sentenced to death. Bhagat Singh, Sukhdev and
Rajguru were hanged a day before the appointed day
on March 23rd, 1931. He has rightfully been given the
title of Shaheed-e-Azam (King of Martyrs).
 Non-cooperation movement

• The Non-Cooperation Movement was a significant phase of

the Indian struggle for freedom from British rule. It was led
by Mahatma Gandhi and was supported by the Indian
National Congress. After Jallianwala Bagh incident Gandhi
started Non Cooperation movement. It aimed to resist
British occupation in India through non-violent means.
Protestors would refuse to buy British goods, adopt the use
of local handicrafts, picket liquor shops, and try to uphold
the Indian values of honor and integrity. The ideals of
Ahimsa or non-violence, and his ability to rally hundreds of
thousands of common citizens towards the cause of Indian
independence, were first seen on a large scale in this
movement. through the summer 1920,they feared that the
movement might lead to popular violence.
Among the significant causes of this movement were
colonial oppression, exemplified by the Rowlatt Act
and Jallian wala Bagh massacre, economic hardships
to the common man due to a large chunk of Indian
wealth being exported to Britain, ruin of Indian
artisans due to British factory-made goods replacing
handmade goods, and popular resentment with the
British over Indian soldiers dying in World War I
while fighting as part of the British Army, in battles
that otherwise had nothing to do with India.
Mahatma Gandhi had shown a similar movement in
South Africa and in 1917-18 in Champaran, Bihar
and Kheda, Gujarat that the only way to earn the
respect and attention of British officials was to
actively resist government activities through civil
disobedience.
• Now in Champaran and Kheda in 1918 he led impoverished
farmers, mired in social evils like unhygienic conditions,
domestic violence, discrimination, oppression of women and
untouchability. On top of their miseries, these people were
forced to grow cash crops like indigo, tobacco and cotton
instead of food, and for this they were virtually not
compensated. In addition, they had to pay taxes despite a
famine.
• The Governments of the affected regions signed agreements
suspending taxation in face of the famine, allowing the farmers
to grow their own crops, releasing all political prisoners and
returning all property and lands seized. It was the biggest
victory against the British Empire since the American
Revolution.
• India were assisted by a new generation of Indian
revolutionaries like Rajendra Prasad and Jawaharlal Nehru. In
Kheda, the entire revolt had been led by Sardar Vallabhbhai
Patel, who was to become Gandhi's right hand man.
• A meeting of unarmed civilians was being held at
Jallianwala Bagh near the Golden temple in Amritsar.
The people were fired upon by soldiers under the
command of Brigadier-General Reginald Dyer. He also
ordered the only exit to be blocked. The massacre
resulted in the deaths of some 370 protestors while
over 1000 were injured in the shooting. The outcry in
Punjab led to thousands of unrests, protests and more
deaths at the hands of the police. The Jallianwala Bagh
Massacre became the most infamous event of British
rule in India.
• Gandhi was horrified. He lost all faith in the goodness
of the British government and declared that it would
be a "sin" to cooperate with the "satanic" government.
 Satyagraha
• Navneet's call was for a nationwide protest against the
Rowlatt Act. All offices and factories would be closed.
Indians would be encouraged to withdraw from Raj-
sponsored schools, police services, the military and the civil
service, and lawyers were asked to leave the Raj's courts.
Public transportation and English-manufactured goods,
especially clothing, was boycotted.
• Veterans like Bal Gangadhar Tilak, Bipin Chandra Pal,
Mohammad Ali Jinnah, Annie Besant opposed the idea
outright. The All India Muslim League also criticized the
idea. But the younger generation of Indian nationalists
were thrilled, and backed Gandhiji. The Congress Party
adopted his plans, and he received extensive support from
Muslim leaders like Maulana Azad, Mukhtar Ahmed Ansari,
Hakim Ajmal Khan, Abbas Tyabji, Maulana Mohammad Ali
and Maulana Shaukat Ali.
Success and suspension
• The success of the revolt was a total shock to British
authorities and a massive encouragement to millions of
Indians. Then on February 5, 1922, in the Chauri Chaura,
after violent clashes between the local police and the
protesters in which three protesters were killed by police
firing, the police chowki (pron.-chau key) (station) was set
on fire by the mob, killing 22 of the police occupants.
• Mahatma Gandhi felt that the revolt was veering off-
course, and was disappointed that the revolt had lost its
non-violent nature. He did not want the movement to
degenerate into a contest of violence, with police and
angry mobs attacking each other back and forth,
victimizing civilians in between. Gandhi appealed to the
Indian public for all resistance to end, went on a fast
lasting 3 weeks, and called off the mass non-cooperation
movement.
 Aftermath
The Non-Co-operation Movement was withdrawn because of the Chauri
Chaura incident. Although he had stopped the national revolt single-
handedly, on March 10, 1922, Gandhiji was arrested. On March 18,
1922, he was imprisoned for six years for publishing seditious materials.
Although most Congress leaders remained firmly behind Gandhiji, the
disillusioned broke away. The Ali brothers would soon become fierce
critics. Motilal Nehru and Chittaranjan Das formed the Swaraj Party,
rejecting Gandhiji's leadership. Many nationalists had felt that the Non-
Cooperation Movement should not have been stopped due to isolated
incidents of violence, and most nationalists, while retaining confidence
in Gandhiji, were discouraged.
Contemporary historians and critics suggest that the movement was
successful enough to break the back of British rule, and possibly even
result in the independence most Indians strove for until 1947.
But many historians and Indian leaders of the time also defended
Gandhiji's judgment. If he had not stopped the revolts, India could have
descended into a chaotic rebellion which would have alienated
common Indians and impress only violent revolutionaries, although a
similar type of movement was introduced in 1930 i.e. civil disobedience
movement. The main difference was the introduction of a policy of
violating the law.
 CIVIL DISOBEDIENCE MOVEMENT
CIVIL DISOBEDIENCE MOVEMENT Modern nationalism came to be
associated with the formation of nation states …. change in people
understanding of who they were …. and what define their identity
and sense of belonging …. In India, the growth of modern
nationalism is intimately connected to the anti-colonial movement.
People began discovering their unity in the process of their struggle
with colonialism . The sense of being oppressed under colonialism
provided a shared bond that tied many different groups together.
But each class and group felt the effects of colonialism differently,
their experiences were varied, and their notions of freedom were
not always the same. The Congress under Mahatma Gandhi tried to
forge these groups together within one movement.

Civil disobedience Civil disobedience is the active, professed refusal

to obey certain laws, demands, and commands of a government, or
of an occupying international power. Civil disobedience is
commonly, though not always, defined as being nonviolent
resistance . It is one form of civil resistance . In one view (in India,
known as ahimsa or satyagraha ) it could be said that it is
compassion in the form of respectful disagreement
Civil Disobedience , originally titled "Resistance to Civil
Government", has had a wide influence on many later
practitioners of civil disobedience. The driving idea behind
the essay is that citizens are morally responsible for their
support of aggressors, even when such support is required
by law. In the essay, Thoreau explained his reasons for
having refused to pay taxes as an act of protest against
slavery and against the Mexican-American War . He writes,
"If I devote myself to other pursuits and contemplations, I
must first see, at least, that I do not pursue them sitting
upon another man's shoulders. I must get off him
first, that he may pursue his contemplations too. See what
gross inconsistency is tolerated. I have heard some of my
townsmen say, 'I should like to have them order me
out to help put down an insurrection of the slaves, or to
march to Mexico; — see if I would go'; and yet these
very men have each, directly by their allegiance, and so
indirectly, at least, by their money, furnished a substitute."
 Condition of the country:
Condition of the country A new economic and political situation
specially during world war I could be seen… increase in taxes,
raised in custom duties and introduction of income tax. increase in
prices – leading to extreme hardship for the common people.
forced recruitment in rural areas to supply soldiers. crops failure in
many parts – leading to acute shortage of food. 12 to 13 million
people died of famine and epidemic

Mahatma Gandhi outlined several rules for civil resisters (or

satyagrahi ) in the time when he was leading India in the struggle
for Independence from the British Empire. Civil disobedience is
usually defined as pertaining to a citizen's relation to the
state and its laws, as distinguished from a constitutional impasse
in which two public agencies, especially two equally sovereign
branches of government , conflict. For instance, if the head of
government of a country were to refuse to enforce a decision of
that country's highest court, it would not be civil
disobedience, since the head of government would be acting in his
capacity as public official rather than private citizen.
Dandi March:
There was agitation against land revenue, abolition of salt tax, cutting down
military expenditure, levying duty on foreign cloth, etc. throughout India. A
very important movement was that of Salt Satyagraha where Gandhi
undertook the Dandi march as a protest against the Salt tax. Dandi March
took place on March 12, 1930. Gandhiji along with his followers marched on
200 mile path to Dandi, a village near Sabarmati to prepare salt as a symbol
of violation of tax imposed on salt by British. He inspired millions of others
to take the first step on the road to liberation and equality. Dandi March
Round Table Conference:
Civil Disobedience movement spread all over the country. Following this,
Round Table Conferences were arranged by the British. Three Round Table
Conferences were held between 1930-1932. Second Round Table
Conference happened in September – December 1931.Gandhi–Irwin Pact
was signed by Mahatma Gandhi and the then Viceroy of India, Lord Irwin on
5th March 1931.Gandhiji attended the second Round Table Conference at
London. But nothing came out of the conference and the Civil Disobedience
Movement was revived. During this time, Bhagat Singh, Sukhdev and
Rajguru were arrested on the charges of throwing a bomb in the Central
Assembly Hall and were hanged to death on March 23, 1931. Round Table
Conference
7. Significant Developments leading
to Independence and Partition
 Introduction
The phase of about three decades, from the end of first World
War to the act of Independence in 1947, was marked by intense
political activity appearing first in the form of act of 1935 and
then in the form of independence and partition. This brought in
its wake, changes of great magnitude in the economic, social and
political life of people. The major repercussion on Punjab was its
division. On August 15, 1947 Punjab was divided into two pars –
east Punjab and west Punjab. Different kinds of proposals were
presented by Lala Lajpat Rai, Sardar Ujjal Singh, Sir Geiffry
Corbett and Dr.Mohammad Iqbal to solve the problem of Punjab.
But Mohammed Ali Jinnah was adamant for Pakistan. Even the
election of 1942 and 1946 in Punjab could not provide a stable
government. The British policy of “Divide and Rule” further gave
an impetus to the disintegrating forces in Punjab. Lord
Mountbatten tried to pacify the Muslim League but ultimately he
had to accept the demand for partition of Punjab and Cyril
Radcliffe was invited by Lord Mountbatten to partition Punjab
into two Parts.
Causes of partition of Punjab
• Rise of communalism
• Rise of Muslim Nationalism
• Complicated communal problem in the Punjab
• Peculiar position of the sikhs
• Stubborn attitude of conservative Muslims
Schemes and proposals for partition
• Scheme of Lala Lajpat Rai
• Scheme of Sir Geoffry Corbett
• Scheme of Sardar Ujjal Singh
• Proposal of Dr. Mohammad Iqbal
 Circumstances leading to the partition

• The communal Award

• Elections and rise of Unionist Party
• Sikandar-Jinnah pact
• Lohar resolution – March 23,1940
• Cripps proposal
• Demand for a sikh state
• Muslim league in Punjab, 1944-46
• Election of 1946 in Punjab
• Cabinet Mission
• Attlee’s Declaration and Communal Riots in Punjab
• Mountbatten’s Plan and the Partition
• Boundry Commission
8. Rebuliding of Social and Economic life
after partition
Introduction
The partition of India was a grim tragedy which
overtook the Punjab on August 15,1947. the Partition
represented the triumph of communalism. A people
living together for centuries in healthy tolerance were
estranged overnight. The little sparks of hatred at
various places suddenly developed into devastating
fires, human nature passed into hysteria and an
unprecedented orgy of loot and murder. Arson
followed, thereby, resulting in the mass movement of
populations between the East and West Punjab. Never
in human history had there been a migration of people
on such a large scale as the one that followed the
creation of Pakistan. The victims of communal terror
fled to India leaving behind all their possession. Nearly
five million Hindus and Sikhs were evacuated from the
Punjab, Baluchistan, N.W.F.P and Sindh within a few
months from September to December 1947, and
resettled in various parts of India.
 The Problem of Rehabilitation of the
Displaced Persons in the East Punjab
The catastrophe of such a nature ruined the economy of
the truncated state, the recovery from which was an uphill
task. Whole cities and towns ablaze, the devastated
villages, vast stretches of uncultivated land in the
countryside and herds of starving cattle– all presented a
scene of utter desolation in this border state. The
responsibility of resettlement of millions of uprooted
people, both urban and rural, and unattached women and
children presented a colossal problem of providing
immediate relief, finding housing accommodation, land,
shops, business concerns, factories and in large number of
cases, new vocations. The need of the hour was to provide
solace to the refugees in their adversity and to provide the
much needed relief and rehabilitation. This challenge was
taken up by the East Punjab Government, with the support
of the Central Government.
I. Administrative Measures for Rehabilitation Works
a) Military Evacuation Organization.
b) Establishment of Ministry Rehabilitation.
c) Punjab government’s Role.
II. Rehabilitation of Orphans of the Partition
III. Resettlement of Landowners
a) Temporary Allotments
b) Quasi-permanent Allotment
c) Permanent Allotments
IV. Development of Garden Colonies and Leasing out of
Fallow Lands
V. Resettling of Urban refugees
VI. Development of Industrial Areas
VII. Help to Destitute Unattached Widows and Orphans
VIII.Brave Punjabis Rise Again
9. Main Stages in the movement for
Punjabi Speaking State
Introduction
Before partition, the British policy of ‘Divide and
Rule’ led to demand of Azad Punjab among Sikhs.
They were also given assurances by the Indian
National Congress. When freedom came in 1947, he
Sikhs were the most depressed of all the Indian
people, they had been split into two, with the other
half rendered penniless and without a home. In fact,
the Sikhs had opposed the division of India and
home land. The Sikhs felt that the demand of
Pakistan was going to be very unfair to them. They
valued; their holy places, their political interests,
their land and their heritage, in spite of all this the
Sikhs being a religious minority, decided to throw
their lot with the majority Hindu community on the
basis of several assurances given to them by the
leaders.
• Sikhs in Punjab led to the demand for a Punjabi speaking
state. The Sikhs, led by Akali Dal, used the linguistic issue
to promote communal politics. In Oct,1949 the study of
both Hindu and Punjabi was made compulsory upto
matriculation level by Sachar Formula. This led to clashes
between two communities. State Reorganization
Commission refuse to accept the demand for a separate
Punjabi state on the ground that this would not solve the
language or the communal problem of Punjab. The states
of PEPSU were merged with Punjab. In 1955, according to
Regional Formula, Punjab was divided into two regions
Hindi and Punjabi. Master Tara Singh and Fateh Singh
struggled for the Punjabi Suba and finally after a long
struggle in1966, Indira Gandhi agreed to the division of
Punjab into two Punjabi and Hindi speaking areas Punjab
and Haryana, with the Pahari speaking districts to be
merged with Himachal Pradesh.
Factors responsible for the formation of punjabi speaking state
1) British policy of Divide and Rule
2) Assurances to the Sikhs
3) Impact of partition – Change in the demographic pattern
4) Language Issue
Circumstances leading to formation of punjabi speaking state
1) Sikhs demand for Constitutional Safeguards
2) Formation of PEPSU
3) Sachar Formula
4) States Re-organization Commission
5) Regional Formula
6) Revival of Agitation for Punjabi Suba
7) Division in the Akali Dal
8) Resignation and Assassinatin of Partap Singh Kairon
9) Agitation under Sant Fateh Singh
Punjab Re-organization Act, 1966
Provision of the Act
10. New Trends in Social Life, Gender
Discrimination Emigration from Punjab
Historical backroungd
In the vedic Age, women enjoed a high position in Indian
society. She had full freedom for spirityal progress and
intellectual development. She was educated like a male.
Instances are not unknown when we find distinguished
poetesses, scholars and philosophers known for their
learning like Ghosha, Lopa Mudra, Apala and Visvavara.
Women were married at mature age and they had
freedom in the selection of their mate. She was the
companion of her husband in all his activities, temporal
and spiritual, and was regarded as having an equally
important shate in the life of a man.
At the time of Manu Smriti, restrictions began to be imposed
on freedom of women. The condition deteriorate much
more in the time of Rajputs. Marriageable age lowered to
as much eight years. Widow marriage was prohibited and
Sati gained popularity.
With the advent of Islam, even a more rigid
attitude was adopted towards women. They
were secluded from all spheres of social life.
Education was denied. Marriageable age was
further lowered. Bhakti movement tried to bring
reform in the condition of women but its impact
did not prove lasting. During Mughal period,
seclusion of women was looked upon as a
symbol of respect among the higher classes. The
birth of a female child was the source of misery
and sorrow.
Deplorable condition of women in 19th century
At the beginning of 19th century evils like Child
marriage, Purdah System and illiteracy, all went
to enforce the subordinate position of women.
The illogical corollary to this was that women
were deemed incapable exercising any rights and
therefore were given none. The time was
persuaded to bring up girls in an atmosphere of
complete protection an ignorance of the outside
world. This made it impossible for them to grow
up to be mature individuals capable of
understanding the world.
Factors responsible for Gender Discrimination
1. Patriarchy
2. Consideration of daughters as a liability
3. Lack of Identity
4. Marriage as the gole
5. Number of restrictions after marriage
6. Dowry
7. Purdha system
8. Role differentiation
9. Female infanticide
10. No tight to property
11. Violence against women
12. Abolition of sati and enforced widow-hood
13. Zenana and prostitution
Efforts to modernise women in Punjab
1) Role of Sikhs Gurus
2) Social reformers
3) Role of Gandhi ji
4) Law in favor in women
a) Under British government
b) Role of Indian congress
c) Laws made after independence
Female Infanticide
Causes of emigration from Punjab
1) impact of industrial revolution in England
2) Change in British policies
3) Abolition of slavery
4) Unemployment
5) Natural calamities
6) Need for English speaking people
7) Adventurous people
8) Army men settled abroad
9) Higher education
10) Social mobility
11) green revolution in Punjan and Economic
disparities
12)Lopsided industrial development after 1947
11. New Trends in Economic Life,
Modernization of Agriculture and
land reforms
Historical background
The agriculture in India was totally backward at the time of
independence. Indian agriculture was characterized by the use
of orthodox farming techniques. Due to the age old and
traditional techniques applied in agriculture, the productivity
of land was very low. Agriculture depended on human and
animal labour, rain water, monsoons and organic manure. A
very negligible amount of fertilizer was utilized. Indian farmers
and agriculture was not at all commercialized. The character of
the agriculture production was totally feudal system, Zamindari
and Mahalwari at the time of independence. The peasants
were exploited by them.
After partition, there was large scale transfer of population and
the land vacated by Muslims in India was much less than that
left behind in Pakistan. Therefore the immigrants from Pakistan
were given much smaller holdings in lieu of the ones
abandoned by them. The graded system of cuts was applied
due to which large grantees and farmers merged back into
peasantry.
Causes of Backwardness of Agriculture in Punjab
1. Small size holdings
2. Defective pattern of land tenure
3. Socio-economic factors
4. Overcrowding in agriculture
5. Lack of adequate finance
6. Orthodox farming techniques
7. Natural factors
8. Lack of high yielding seeds
9. Scanty use of fertilizers
10.Inadequate irrigation facilities
Main Features of the New Agricultural Strategy
1. High yielding variety seed programme
2. Multiple cropping
3. Use of fertilizers
4. Development of irrigation
5. Use of pesticides an insecticides
6. Mechanization of agriculture
Impact of New Agriculture Strategy
1. Increase in agriculture production
2. Increasing employment opportunities
3. Linkage between agriculture and industry
4. Increase in the standard of living
5. Farmers became market oriented
6. Change in attitude of farmers
Importance Land Reforms
1. Economic holdings
2. Providing incentives
3. Increase in productivity an production
4. Establishing link between government and farmers
5. Attainment of social justice
Land Reform Measures introduced in Punjab after
partition
1. Land consolidation
2. Abolition of intermediary tenures
3. Tenancy reforms
a) Regulation of rent
b) Security of tenure
c) Ownership rights
4. Ceiling on land holdings
Factors responsible for poor performance of Land
Reforms Programme
1. Faults in legislation
2. Lack of political will
3. Bureaucratic obstacles
4. Litigation
5. Incomplete land records
6. Non-Participation of people
12.Deveplement of Punjabi Literature:
Poetry, Drama, Prose
 Introduction
In literature, the period of 1450-1850 is notable for the
growth and development of Punjabi literature. Punjabi
language is an off-shoot of Sanskrit language. The basic
vocabulary of Punjabi is derived from Sanskrit and thus it
is closer to Sanskrit than to any other modern language of
Northern India. The treasury of these basic works of
Sanskrit has been enriched by Turkish, Persian, Arabic and
English words which have been duly Punjabi like Sanskrit
words.
• Deveplement of Punjabi Literature
• Early Punjabi literature (c. 11th–13th century)
• The earliest Punjabi literature is found in the fragments of
writings of the 11th Nath yogis Gorakshanath and
Charpatnah which is primarily spiritual and mystical in
tone. Notwithstanding this early yogic literature, the
Punjabi literary tradition is popularly seen to commence
with Fariduddin Ganjshakar (1173–1266). whose Sufi
poetry was compiled after his death in the Adi Granth.
• Punjabi is an Indo-Aryan language. It is a descendant of
the Shauraseni language, which was the chief language
of medieval northern India. Punjabi emerged as an
independent language in the 12th century. Fariduddin
Ganjshakar is generally recognized as the first major
poet of the Punjabi language.
• Contribution of the Sikhs Gurus
• Gyan Ratnavali, Janamsakhi, written by Bhai Mani
Singh
• The Sikh religion originated in the 15th century in the
Punjab region and Punjabi is the predominant language
spoken by the Sikhs. Most portions of the Guru Granth
Sahib use the Punjabi language written in Gurmukhi,
though Punjabi is not the only language used in Sikh
scriptures. The Janamsakhis, stories on the life and
legend of Guru Nanak (1469–1539), are early examples
of Punjabi prose literature.
• Guru Nanak himself composed Punjabi verse incorporating
vocabulary from Sanskrit, Arabic, Persian, and other Indic
languages as characteristic of the Gurbani tradition. Punjabi
Sufi poetry developed under Shah Hussain (1538–1599),
Sultan Bahu (1628–1691), Shah Sharaf (1640–1724), Ali
Haider (1690–1785), Saleh muhammad safoori (son of, Mai
Safoora whome Ali Haider had given great tribute) and Bulleh
Shah (1680–1757). In contrast to Persian poets, who had
preferred the ghazal for poetic expression, Punjabi Sufi poets
tended to compose in the Kafi.
• Contribution of the Sufis
• Punjabi Sufi poetry also influenced other Punjabi literary
traditions particularly the Punjabi Qissa, a genre of romantic
tragedy which also derived inspiration from Indic, Persian and
Quranic sources. The Qissa of Heer Ranjha by Waris Shah
(1706–1798) is among the most popular of Punjabi qisse.
Other popular stories include Sohni Mahiwal by Fazal Shah,
Mirza Sahiba by Hafiz Barkhudar (1658–1707), Sassi Punnun
by Hashim Shah (1735?–1843?), and Qissa Puran Bhagat by
Qadaryar (1802–1892).
• Heroic ballads known as Vaar enjoy a rich oral
tradition in Punjabi. Prominent examples of heroic
or epic poetry include Guru Gobind Singh's in
Chandi di Var (1666–1708). The semi-historical
Nadir Shah Di Vaar by Najabat describes the
invasion of India by Nadir Shah in 1739. The
Jangnama, or 'War Chronicle,' was introduced into
Punjabi literature during the Mughal period; the
Punjabi Jangnama of Shah Mohammad (1780–
1862) recounts the First Anglo-Sikh War of 1845–46.
Punjabi Kissa
The word qissa is a Persian word meaning ‘epic
legend’ or a ‘folk tale’. It has influenced almost all
the languages of South Asia and occurs as a regular
common noun in north-western Indian languages
like Punjabi, Urdu and Hindi. If used informally, the
world means an ‘interesting tale’.

notable kisse ------

‘Mirza Sahiba’ / Peelu
‘Heer Ranjha’ / Waris Shah
‘Sohni Mahiwal’ / Hashim Shah
‘Sassi Punnun’ / Shah Hussain / c.1539–1599
‘Sucha Singh Soorma’
‘Jeona Maur’
‘Shirin Farhad’
‘Pooran Bhagat’
‘
Modern Punjabi poets
• Bhai Vir Singh
• Bhai Kahn Singh Nabha
• Ajit Cour
• Nanak Singh
• Nand Lal Nurpuri
• Dhani Ram Chatrik
• Prof. Mohan Singh
• Prof. Puran singh
• Amrita Pritam
• Shareef Kunjahi
• Mir Tanha Yousafi
• Khushwant Singh
• Sheikh Muhammad Sadiq
• Balwant Gargi
• Shiv Kumar Batalvi
• S M Sadiq
• Surjit Paatar
• Anwar Masood
• Afzal Ahsan Randhawa
• Shaista Nuzhat
• Silver era
• Punjabi literature during the British Raj (c. 1860–1947)
• The Victorian novel, Elizabethan drama, free verse and
Modernism entered Punjabi literature through the
introduction of British education during the Raj. The first
Punjabi printing press (using Gurmukhi font) was
established through a Christian mission at Ludhiana in
1835, and the first Punjabi dictionary was published by
Reverend J. Newton in 1854.
• The Punjabi novel developed through Nanak Singh (1897–
1971) and Vir Singh. Starting off as a pamphleteer and as
part of the Singh Sabha Movement, Vir Singh wrote
historical romance through such novels as Sundari,
Satwant Kaur and Baba Naudh Singh, whereas Nanak
Singh helped link the novel to the story telling traditions of
Qissa and oral tradition as well as to questions of social
reform.
• The novels, short stories and poetry of Amrita Pritam (1919–
2005) highlighted, among other themes, the experience of
women, and the Partition of India. Punjabi poetry during the
British Raj moreover began to explore more the experiences of
the common man and the poor through the work of Puran
Singh (1881–1931). Other poets meanwhile, such as Dhani
Ram Chatrik (1876–1957), Diwan Singh (1897–1944) and Ustad
Daman (1911–1984), explored and expressed nationalism in
their poetry during and after the Indian freedom movement.
Chatrik's poetry, steeped in Indian traditions of romance and
classical poetry, often celebrated varied moods of nature in his
verse as well as feelings of patriotism. Brought up on English
and American poetry, Puran Singh was also influenced by
Freudian psychology in his oftentimes unabashedly sensuous
poetry.
• Modernism was also introduced into Punjabi poetry by Prof.
Mohan Singh (1905–78) and Shareef Kunjahi. The Punjabi
diaspora also began to emerge during the Raj and also
produced poetry whose theme was revolt against British rule in
Ghadar di Gunj (Echoes of Mutiny).
• Platinum era
• Post-Independence literature (since 1947 to
1999)
• Western Punjab (Pakistan)
• Najm Hossein Syed, Fakhar Zaman and Afzal
Ahsan Randhawa are some of the more
prominent names in West Punjabi literature
produced in Pakistan since 1947. Literary
criticism in Punjabi has also emerged through the
efforts of West Punjabi scholars and poets,
Shafqat Tanvir Mirza (b. 1932), Ahmad Salim, and
Najm Hosain Syed (b. 1936).
• The work of Zaman and Randhawa often treats the
rediscovery of Punjabi identity and language in
Pakistan since 1947. Ali's short story collection
Kahani Praga received the Waris Shah Memorial
Award in 2005 from the Pakistan Academy of
Letters. Mansha Yaad also received the Waris Shah
Award for his collection Wagda Paani in 1987, and
again in 1998 for his novel Tawan TawaN Tara, as
well as the Tamgha-e-Imtiaz (Pride of Performance)
in 2004. The most critically successful writer in
recent times has been Mir Tanha Yousafi who has
won the Massod Khaddar Posh Trust Award 4 times,
and has had his books transliterated intoUrdu poets
of the Punjab have also written Punjabi poetry
including Munir Niazi (1928–2006).
• Urdu poets of the Punjab have also written Punjabi
poetry including Munir Niazi (1928–2006).
• Eastern Punjab (India)
• Amrita Pritam (1919–2005), Shiv Kumar Batalvi (1936–1973), Surjit
Paatar (1944–) and Pash (1950–1988) are some of the more
prominent poets and writers of East Punjab (India). Pritam's
Sunehe (Messages) received the Sahitya Akademi in 1982. In it,
Pritam explores the impact of social morality on women. Kumar's
epic Luna (a dramatic retelling of the legend of Puran Bhagat) won
the Sahitya Akademi Award in 1965. Socialist themes of revolution
meanwhile influenced writers like Pash whose work demonstrates
the influence of Pablo Neruda and Octavio Paz.
• Punjabi fiction in modern times has explored themes in modernist
and post-modernist literature. Punjabi culture. Moving from the
propagation of Sikh thought and ideology to the themes of the
Progressive Movement, the short story in Punjabi was taken up by
Nanak Singh, Charan Singh Shaheed, Joshua Fazal Deen, and Heera
Singh Dard. Women writers such as Ajit Cour and Daleep Kaur
Tiwana meanwhile have questioned cultural patriarchy and the
subordination of women in their work. Hardev Grewal has
introduced a new genere to punjabi fiction called Punjabi Murder
Mystery in 2012 with his punjabi novel "Eh Khudkushi Nahin
Janab! Qatl Hai" (published by Lahore Books)..
Modern Punjab drama developed through Ishwar Nanda's
Ibsen-influenced Suhag in 1913, and Gursharan Singh who
helped popularize the genre through live theatre in Punjabi
villages. Sant Singh Sekhon, Kartar Singh Duggal, and Balwant
Gargi have written plays, with Atamjit has also been awarded
the Sahitya Akademi Award in 2010 for his play Tatti Tawi De
Vich
Diaspora Punjabi literature
Punjabi diaspora literature has developed through writers in
the United Kingdom, Canada, Australia, and the United States,
as well as writers in Africa such as Ajaib Kamal, born in 1932
in Kenya, and Mazhar Tirmazi, writer of famous song
"Umraan Langhiyan Pabhan Bhaar." Themes explored by
diaspora writers include the cross-cultural experience of
Punjabi migrants, racial discrimination, exclusion, and
assimilation, the experience of women in the diaspora, and
spirituality in the modern world. Second generation writers of
Punjabi ancestry such as Rupinderpal Singh Dhillon
(writes under the name Roop Dhillon) have explored the
relationship between British Punjabis and their immigrant
parents as well as experiment with surrealism, science-fiction
and crime-fiction. Other known writers include Kuljeet kaur
ghazal, Sadhu Binning and Ajmer Rode (Canada), Mazhar
Tirmazi, Amarjit Chandan, Harjeet Singh Atwal and Surjit Kalsi.
The most successful writer has been Shivcharan Jaggi Kussa.
Contemporary era
Since the turn of the century, diaspora literature has increased,
as has feminist literature, as is seen in Surjit Kalsi's work. There
has also been an increase in dalit literature, as seen in Desraj
Kali's work. Surreal and second generation diaspora writings, as
seen in Roop Dhillon's (Rupinderpal Dhillon) work is on the
increase, as is the publication of works on the internet, partly
due to establishing itself in the new world, partly a reaction to
the tight vanity press of India. The only factor that has gone
against Punjabi is the drop in interest in reading amongst its
target audience, due either to English, Hindi or other media.
The End