CONTRIBUTION OF NATIONALISM TO INTERNATIONALISM
J.C. Kumarappa
(Paper written for “The Golden Book” of Tagore, 1931. Source: Kumarappa Papers, NMML)
Man is only one of several species of gregarious animals, which get together for various reasons—some for defence, some for aggression, and some from a social instinct. Seldom does man prefer isolation to group life. Association of persons may form small groups of nations. The most simple and common unit is a family; the adhesive force being love. From this, wider circles of tribes, communities, castes and nations are formed. Being a good father does not preclude one from being a good patriarch of a tribe, or head of a community, or a leader of a nation; on the other hand, it is the same attribute that makes a good father that goes to make a good leader. The adhesive force that results in a nation is termed nationalism. It is a form of social mind that pervades a whole group of people.
When animals get together for hunting, like a pack of wolves, their purpose is aggression, and their motive selfish. The damage done by such a pack may be wanton and the behaviour of the pack will be far more ferocious than the total ferocity of the units composing the pack. In the same way, amongst human beings nationalism may form the dynamic force for aggression and exploitation to satisfy their own selfish greed. In this we find the worst manifestation of human nature, and the ethical standard of a nation urged to action by the type of what may be called “Functional Nationalism” is, as a rule, much lower than the standards of the individual forming the nation. The western nations of the present day are labouring under the grip of such a degrading nationalism as this. Europe has always peopled hunters and fishermen, and their present nationalism discloses the origin of the purpose for which they have clung together. The contribution of such nationalism to international affairs is strife, dissension and discord. It is this type of Nationalism that Poet Rabindranath has in mind when he observes, “the political civilization of the West is always watchful to keep the aliens at bay or to exterminate them. It is carnivorous and cannibalistic in its tendencies. It feeds upon the resources of other people and tries to swallow their whole future, “and feels that “the spirit of conflict and conquest is at the origin and in the centre of western nationalism. This insular and virulent type of nationalism has set nation against nation and has lowered man below the level of brute beasts. It has directed science into producing poison gas and inventing methods of wholesale murder and has degraded God-given talents to gratify its insatiable rapacity. As the poet puts it “the vital ambition of the present civilization of Europe is to have the exclusive possession of the devil.” The individuals composing the nation as a rule stand aghast at the achievements of their own nation when they stop to reflect on the results. Such a functional nationalism which is motivated by greed and selfishness is indeed a curse to humanity.
We find some animals get together not because they are engaged in the same venture or formation function but because they belong to the same family, as in the case of a herd of elephants, or a flock of sheep. We have a similar brotherly spirit manifested in a form of nationalism, which we may call ‘ethnic nationalism.’ This is also somewhat exclusive but it is not based on selfishness. We notice this kind of nationalism mainly amongst Semitic races and usually the binding factor is a common culture, religion, or birth. The best example of this type of social mind is seen amongst the followers of the Prophet of Mecca. Their fellow feelings are not circumscribed by caste or colour and transcend geographic and economic barriers. Prince and peasant, black and white, Turk or Negro, all form a universal brotherhood within the pale of a religion. Their love is all comprehensive within its boundaries, outside the religion the brotherhood refuses to function and formed the limitation to its approaching an internationalism which is so eagerly sought for.
Then we come to the third type of nationalism, which does not seek to gain by another’s loss, has no predatory designs and is not limited in its operation. It seeks to protect itself not by violence by binding its constituents by regulations. This type we may call Constitutional Nationalism. It is to be mostly found in Asiatic countries. In our own land, the binding factor has expressed itself in the caste system and in the rules and regulations attached to everyday conduct. Japan has abandoned this constitutional nationalism and so has been recognised as one of the Powers of Destruction today. Baron Hayashi, formerly Japanese ambassador at Paris, says “as long as we were engaged in peaceful pursuit of arts and literature, we were despised as barbarians, but as soon as we learnt the use of arms and the art of killing we were hailed as civilised and as equal of the Europeans.”
Constitutional Nationalism is like the banks of a river; it keeps and conserves the life giving stream. Indian Nationalism today distributes the charkha, while western nationalism is carrying out experiments in the manufacture of Poison Gas. In ancient India, it was this type of nationalism that discouraged competition and formed joint families and trade guilds to provide for all.
A nation that is consolidated by Constitutional Nationalism need fear no disintegrating forces. It is due to this power that our society has withstood the storms and ravages of centuries, while Babylonian and Egyptian civilizations have succumbed. Having composed itself, the nation expands and is prepared to receive anybody. India received all foreigners with open arms. Such nationalism is not exclusive, but, if fully developed, will result in an international life which will usher in peace and brotherhood. As C.R. Das said, “If Indian Nationalism is to live; it cannot afford to isolate itself from other nations. We must have a home before we can receive a guest. She (India) must vibrate with national life and then we can talk of the union of the two civilizations.” Gandhiji says, “Indian nationalism is not exclusive, nor aggressive, nor destructive. It is health giving, religious and therefore humanitarian. India must learn to live before she can aspire to die for humanity.” We find it is this type of nationalism that impels Gandhiji, who said before embarking for England in his parting message, “To me service of India is identical with the service of humanity.”
Nationalism like charity begins at home but if it stops there it is not worth much. It has to reach out to all sorts and kinds of men all over the globe. We cannot seek to develop an international mind without a foundation of a strong national mind “for he that loveth not his brother whom he hath seen, how he can love God, whom he hath not seen?” Development of such nationalism, not based on selfish greed, or avarice, nor limited to any particular belief or creed, but one that is sure of its own grounds, and reaches out to the rest of humanity, can only hasten the day when all peoples will beat their swords into ploughshares and their spears into pruning hooks; “nation shall not lift up sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid” and there will be “glory to God in the highest and on earth peace, goodwill toward men.”