Life of the People

1831

Description: In 1831, a Select Committee appointed by the British Parliament went into the question of renewal of the East India Company s charter. While Raja Rammohun Roy did not appear before the Select Committee, he answered the questionnaires issued by them, mainly regarding the judicial and revenue systems prevailing in India. (Selected Works, p. xviii)

1. Question: What is your opinion of the physical condition of the Indian peasantry?

Answer: India is so extensive a country that no general statement on this subject will apply correctly to the people of the various parts of it. The natives of the Southern and Eastern Provinces for example, are by no means equal in physical qualities to those of the Northern and Western Provinces. But as regards physical strength, they are upon the whole inferior to the Northern nations, an inferiority which may be traced, I think, to three principal causes: 1st, the heat of the climate of India, which relaxes and debilitates the constitution: 2ndly, the simplicity of the food which they use, chiefly from religious prejudices: 3rdly, the want of bodily exertion and industry to strengthen the corporal frame, owing principally to the fertility of the soil, which does not render much exertion necessary for gaining a livelihood. Hence the natives of Africa; and some parts of Arabia, though subject to the influence of the same, or perhaps a greater intensity of heat, yet from the necessity imposed upon them of toiling hard for sustenance, and from using animal food, are able to cope with any Northern race in physical strength; therefore, if the people of India were to be induced to abandon their religious prejudices, and thereby become accustomed to the frequent and common use of a moderate proportion of animal food, (a greater proportion of the land being gradually converted to the pasture of cattle), the physical qualities of the people might be very much improved. For I have observed with respect to. distant cousins sprung from the same family, and living in the same district, when one branch of the family had been converted to Mussulmanism, that those of the Mohammedan branch living in a freer manner, were distinguished by greater bodily activity and capacity for exertion, than those of the other branch which had adhered to the Hindu simple mode of life.

2. Q. What is the moral condition of the people?

A. A great variety of opinions on this subject has already been afloat in Europe for some centuries past, particularly in recent times, some favourable to the people of India and some against them. Those Europeans, who, on their arrival in the country, happened to meet with persons whose conduct afforded them satisfaction, felt prepossessed in favour of the whole native population, and respected them accordingly; others again who happened to meet with ill-treatment and misfortunes, occasioned by the misconduct or opposition, social or religious, of the persons with whom they chanced to have dealings or communication, represented the whole Indian race in a corresponding light; while some, even without being in the country at all, or seeing or conversing with any natives of India, have formed an opinion of them at second hand founded on theory and conjecture. There is, however, a fourth class of persons, few indeed in number, who though they seem unprejudiced, yet have differed widely from each other, in many of their inferences from facts, equally within the sphere of their observation, as generally happens with respect to matters not capable of rigid demonstration. I therefore feel great reluctance in offering an opinion on a subject on which I may unfortunately differ from a considerable number of those gentlemen. However, being called upon for an opinion, I feel bound to state my impression, although I may perhaps be mistaken.

From a careful survey and observation of the people and inhabitants of various parts of the country, and in every condition of life, I am of opinion that the peasants or villagers who reside at a distance from large towns and head stations and courts of law, are as innocent, temperate and moral in their conduct as the people of any country whatsoever; and the farther I proceed towards the North and West, the greater the honesty, simplicity and independence of character I meet with. The virtues of this class however rest at present chiefly on their primitive simplicity, and a strong religious feeling which leads them to expect reward or punishment for their good or bad conduct, not only in the next world, but like the ancient Jews, also in this. 2ndly, the inhabitants of the cities, towns or stations who have much intercourse with persons employed about the courts of law, by Zamindars, etc., and with foreigners and others in a different state of civilization, generally imbibe their habits and opinions. Hence their religious opinions are shaken without any other principles being implanted to supply their place. Consequently a great proportion of these are far inferior in point of character to the former class, and are very often even made tools of in the nefarious work of perjury and forgery. 3rdly, a third class consists of persons who are in the employ of landholders (Zamindars) or dependent for subsistence on the courts of law, as attorney’s clerks, and who must rely for a livelihood on their shrewdness; not having generally sufficient means to enter into commerce or business. These are for the most part still worse than the second class; more especially when they have no prospect of bettering their condition by the’ savings of honest industry, and no hope is held out of them of rising to honour of affluence by superior merit. But I must confess that I have met a great number of the second class engaged in a respectable line of trade, who were men of real merit, worth and character. Even among the third class I have known many who had every disposition to act uprightly and some actually honest in their conduct. And if they saw by experience that their merits were appreciated, that they might hope to gain an independence by honest means, and that just and honourable conduct afforded the best prospect of their being ultimately rewarded by situations of trust and respectability, they would gradually begin to feel a high regard for character and rectitude of conduct; and from cherishing such feelings become more and more worthy of public confidence, while their example would powerfully operate on the second class above-noticed, which is generally dependent on them and under their influence.

3. Q. What is the rate of wages generally allowed to the peasantry and labourers?

A. In Calcutta, artisans, such as blacksmiths and carpenters, if good workmen, get (if my memory be correct) from ten to twelve rupees a month (that is, about 20 to 24 shillings); common workmen who do inferior plain work, 5 or 6 rupees (that is, about 10 or 12 shillings sterling money); masons from 5 to 7 (10 to 14 shillings) a month; common labourers about 31 and some 4 rupees; gardeners or cultivators of land about 4 rupees a month, and palanquin-bearers the same. In small towns, the rates are something below this, in the country places still lower.

4. Q. On what kind of provisions do they subsist?

A. In Bengal they live most commonly on rice with a few vegetables, salt, hot spices and fish. I have however often observed the poorer classes living on rice and salt only. In the upper provinces they use wheaten flour instead of rice, and the poorer classes frequently use bajra (millet) etc.; the Mohammedans in all parts who can afford it add fowl and other animal food. A full grown person in Bengal consumes about 1 lb. to 1 1¹⁄₂ lb. of rice a day; in the upper provinces a larger quantity of wheaten flour, even though so much more nourishing. The Vaishyas (persons of the third class) and the Brahmans of the Dakhan never eat fesh under any circumstances.

5. Q. What sort of houses do they inhabit?

A. In higher Bengal and upper and Western Provinces they occupy mud huts; in the lower and Eastern parts of Bengal generally hovels composed of straw, mats and sticks; the higher classes only having houses built of brick and lime.

6. Q. How are they clothed?

A. The Hindus of the Upper Provinces wear a turban on the head, a piece of cotton cloth (called a Chadar) wrapped round the chest, and another piece girt closely about the loins and falling down towards the knee; besides, they have frequently under the Chadar a vest or waistcoat cut and fitted to the person. In the lower provinces they generally go bareheaded; the lower garment is worn more open but falling down towards the ankle; and the poorer classes of labourers have merely a small strip of cloth girt round their loins for the sake of decency and are in other respects quite naked. The Mohammedans everywhere use the turban and are better clad. The respectable and wealthy classes of people, both Mussulmans and Hindus, are of course dressed in a more respectable and becoming manner.

7. Q. Does the population increase rapidly?

A. It does increase considerably, from the early marriages of the people and from the males so seldom leaving their families, and almost never going abroad. But there are occasional strong natural checks to this superabundance. The vast number carried off of late years by cholera morbus having greatly reduced the surplus population, the condition of the labourers has since been much improved, in comparison with what it was before the people were thinned by that melancholy scourge.

8. Q. What is the state of industry among them?

A. The Mohammedans are more active and capable of exertion than the Hindus, but the latter are also generally patent of labour, and diligent in their employments, and those of the Upper Province not inferior to the Mohammedans themselves in industry.

9. Q What capability of improvement do they possess?

A. They have the same capability of improvement as any other civilized people.

10. Q. What degree of intelligence exists among the native inhabitants?

A. The country having been so long under subjection to the arbitrary military government of the Mohammedan rulers, which showed little respect for Hindu learning, it has very much decayed and indeed almost disappeared, except among the Brahmans in some parts of the Dakhan (Deccan), and of the eastern side of India, more distant from the chief seat of Mohammedan government. The Mussulmans, as well as the more respectable classes of Hindus chiefly, cultivated Persian literature, a great number of the former and a few of the latter also extending their studies likewise to Arabic. This practice has partially continued to the present time, and among those who enjoy -this species of learning, as well as among those who cultivate Sanskrit literature, many wellinformed and enlightened persons may be found, though from their ignorance of European literature, they are not naturally much esteemed by such Europeans as are not well versed in Arabic or Sanskrit.

11. Q. How are the people in regard to education?

A. Those about the courts of. the native princes are not inferior in point of education and accomplishments to the respectable and well-bred classes in any other country. Indeed they rather carry their politeness and attention to courtesy to an inconvenient extent. Some seminaries of education (as at Benares, etc.) are still supported by the princes and other respectable and opulent native inhabitants, but often in a very irregular manner. With respect of the Hindu College in Calcutta, established under the auspices of the government on a highly respectable and firm footing, many learned Christians object to the system therein followed of teaching literature and science without religion being united with them; because they consider this as having a tendency to destroy the religious principles of the students (in which they were first brought up and which consequently were a check on their conduct), without substituting anything religious in their stead.

12. Q. What influence has superstition over the conduct of the people?

A. I have already noticed this in reply to Query 2nd.

13. Q. What is the prevailing opinion of the native inhabitants regarding the existing form of government and its administrators, native and European?

A. The peasantry and villagers in the interior are quite ignorant of, and indifferent about either the former or present government, and attribute the protection they may enjoy or oppression they may suffer to the conduct of the public officers immediately presiding over them. But men of aspiring characters and members of such ancient families as are very much-reduced by the present system, consider it derogatory to accept of the trifling public situations which natives are allowed to hold under the British government, and are decidedly disaffected to it. Many of those, however, who engage prosperously in commerce, and of those who are secured in the peaceful possession of their estates by the permanent settlement, and such as have sufficient intelligence to foresee the probability of future improvement which presents itself under British rulers, are not only reconciled to it, but really view it as a blessing to the country.

But I have no. hesitation in stating, with reference to the general feeling of the more intelligent part of the native community, that the only course of policy which can ensure their attachment to any form of government, would be that of making them eligible to gradual promotion, according to their respective abilities and merits to situations of trust and respectability in the state.

London
September 28, 1831(Signed) Rammohun Roy

Note

In replying to Queries 2nd, 9th and 10th, I have felt great delicacy in offering to the British public, situated at the distance of so many thousand miles, my opinion of the character of my own countrymen, and of their intelligence and capability of improvement; lest I should be accused of partiality, or supposed to be prejudiced in their favour. I have, therefore, endeavoured to convey my sentiments in very moderate language.

In replying to Query 11, I wish to be distinctly understood as referring to those natives of India who have been brought up under the mixed system of Hindu and Mohammedan education, which has hitherto existed in the country among the respectable classes. The present generation of youth, particularly at the Presidency, bred up in communication and intercourse more or less with Europeans, are progressively becoming imbued with their habits, manners, and ideas, and will, in the course of time, most probably approximate very nearly to them. My remarks are, therefore, not applicable to these, and may in a few years appear strange to those who do not consider and make allowance of these changes.