english essay india

Essay on India For Students and Children

500+ words essay on india.

India is a great country where people speak different languages but the national language is Hindi. India is full of different castes, creeds, religion, and cultures but they live together. That’s the reasons India is famous for the common saying of “ unity in diversity “. India is the seventh-largest country in the whole world.

Geography and Culture

India has the second-largest population in the world. India is also knowns as Bharat, Hindustan and sometimes Aryavart. It is surrounded by oceans from three sides which are Bay Of Bengal in the east, the Arabian Sea in the west and Indian oceans in the south. Tiger is the national animal of India. Peacock is the national bird of India. Mango is the national fruit of India. “ Jana Gana Mana ” is the national anthem of India . “Vande Mataram” is the national song of India. Hockey is the national sport of India. People of different religions such as Hinduism, Buddhism , Jainism, Sikhism, Islam, Christianity and Judaism lives together from ancient times. India is also rich in monuments, tombs, churches, historical buildings, temples, museums, scenic beauty, wildlife sanctuaries , places of architecture and many more. The great leaders and freedom fighters are from India.

F lag of India

The indian flag has tricolors.

The first color that is uppermost color in the flag which is the saffron color, stands for purity. The second color i.e. the middle color in the flag is the white color and it stands for peace. The third color that is the lowest color in the flag is the green color and it stands for fertility. The white color has an Ashoka Chakra of blue color on it. Ashoka Chakra contains twenty-four spokes which are equally divided. India has 29 states and 7 union territories.

Follow this link to get a Physical and state-wise Map of India

My Favorite States from India are as follows –

Rajasthan itself has a glorious history. It is famous for many brave kings, their deeds, and their art and architecture. It has a sandy track that’s why the nuclear test was held here. Rajasthan is full of desert, mountain range, lakes, dense forest, attractive oases, and temples, etc. Rajasthan is also known as “Land Of Sacrifice”. In Rajasthan, you can see heritage things of all the kings who ruled over there and for that, you can visit Udaipur, Jodhpur, Jaisalmer, Chittaurgarh, etc.

Madhya Pradesh

Madhya Pradesh is bigger than a foreign (Italy) country and smaller than Oman. It also has tourists attractions for its places. In Madhya Pradesh, you can see temples, lakes, fort, art and architecture, rivers, jungles, and many things. You can visit in Indore, Jabalpur, Ujjain, Bhopal, Gwalior and many cities. Khajuraho, Sanchi Stupa, Pachmarhi, Kanha national park, Mandu, etc. are the places must visit.

Jammu and Kashmir

Jammu and Kashmir are known as heaven on earth . We can also call Jammu and Kashmir as Tourists Paradise. There are many places to visit Jammu and Kashmir because they have an undisturbed landscape, motorable road, beauty, lying on the banks of river Jhelum, harmony, romance, sceneries, temples and many more.

In Jammu and Kashmir, u can enjoy boating, skiing, skating, mountaineering, horse riding, fishing, snowfall, etc. In Jammu and Kashmir, you can see a variety of places such as Srinagar, Vaishnav Devi, Gulmarg, Amarnath, Patnitop, Pahalgam, Sonamarg, Lamayuru, Nubra Valley, Hemis, Sanasar, Anantnag, Kargil, Dachigam National Park, Pulwama, Khilanmarg, Dras, Baltal, Bhaderwah, Pangong Lake, Magnetic Hill, Tso Moriri, Khardung La, Aru Valley, Suru Basin,Chadar Trek, Zanskar Valley, Alchi Monastery, Darcha Padum Trek, Kishtwar National Park, Changthang Wildlife Sanctuary, Nyoma, Dha Hanu, Uleytokpo, Yusmarg, Tarsar Marsar Trek and many more.

It is known as the ‘God’s Own Country’, Kerala is a state in India, situated in the southwest region, it is bordered by a number of beaches; covered by hills of Western Ghats and filled with backwaters, it is a tourist destination attracting people by its natural beauty. The most important destinations which you can see in Kerela are the museum, sanctuary, temples, backwaters, and beaches. Munnar, Kovalam, Kumarakom, and Alappad.

India is a great country having different cultures, castes, creed, religions but still, they live together. India is known for its heritage, spices, and of course, for people who live here. That’s the reasons India is famous for the common saying of “unity in diversity”. India is also well known as the land of spirituality , philosophy, science, and technology.

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India Essay

India is the seventh-largest country and most populous democracy in the world. It is located in South Asia and was officially declared as the Republic of India after its independence from British rule. India has unique topographical features – plains of central India, rain forests of the north east, icy cold Himalayan region and dry arid desert in west, among others. The cultural, linguistic and religious diversity of India is as much diverse as its geography.

Indian culture differs from place to place and is a union of several different cultures, spread across the length and breadth of the continent. Although there are 22 Languages imbibed in the Constitution of India, there are more than 1900 dialects or mother tongues are spoken throughout the nation. This huge cultural and linguistic diversity of India is one of its most distinguished features.

Long and Short Essay on India in English

India is one of the famous countries of the world. Every citizen of India must know about it means its history, struggle, culture and other important things.

Students are generally given this topic in their schools to write some paragraphs or full essay in the class tests or main exams.

Here we have given below long and short essay on India, which are well written essay on India to help students under various word limits.

They can select anyone of these India essay according to the words limit:

India Essay 1 (100 words)

India is a famous country all over the world. Geographically, our country is located to the south of Asia continent. India is a high population country and well protected from all directions naturally. It is a famous country for its great cultural and traditional values all across the world. It contains a mountain called Himalaya which is biggest in the world.

It is surrounded by the three big oceans from three directions such as in south with Indian Ocean, in east with Bay of Bengal and in west with Arabic sea. India is a democratic country ranks second for its population. The national language of India is Hindi however almost fourteen nationally recognized languages are spoken here.

India Essay 2 (150 words)

India is a beautiful country and famous all over the world for its unique cultures and traditions. It is famous for its historical heritages and monuments. Citizens here are very polite and understanding in nature. It was a slave country earlier to the 1947 under the British rule.

However, after many years of hard struggles and sacrifices of the great Indian freedom fighters, India got freedom from the British rule in 1947. Pt. Jawaharlal Nehru became the first Prime Minister of India and hoisted the Indian flag when India got freedom and he proclaimed that “When the world sleeps, India will wake to life and freedom”.

India is a democratic country where its public are authorized to take decisions for the betterment of the country. India is a famous country for the saying “Unity in Diversity” because people of many religions, castes, culture and tradition live together with unity. Most of the Indian heritages and monuments have been added to the world heritage sites.

India Essay 3 (200 words)

India is my mother country and I love it very much. People of India are very honest and truthful in nature. People of various unique traditions and culture live here together without any problem. The mother-tongue of my country is Hindi however many languages are spoken here by the people of different religions without any boundation. India is a great country of natural beauty where great people took birth from time to time and did great works. Indians are very heart-touching in nature and they heartily welcome their guests from other countries.

In India Indian philosophy of life is followed which is called as Sanatan Dharma and has become the main factor to maintain unity in diversity here. India is a republic country where its citizens have power to take decision about country.

There are many natural sceneries, places, monuments, historical heritage of the ancient time, etc which attracts people’s mind from every corner of the world. India is very famous for its spiritual works, Yoga, martial arts, etc. A huge crowd of pilgrims and devotees come here to see and enjoy the beauty of famous places, temples and other world heritage sites in India.

India Essay 4 (250 words)

My country India is a land of Shiva, Parvati, Krishna, Hanuman, Buddha, Mahatma Gandhi, Swami Vivekananda, Kabir, etc. It is a country where great people took birth and did great works. I love my country very much and salute it. It is famous for its biggest democracy and oldest civilization of the world. It is the second most populous country of the world after the chain.

It is a country where courteous people of many religions and cultures lives together. It is a country of great warriors such as Rana Pratap, Shivaji, Lal Bahadur Shashtri, Jawaharlal Nehru, Mahatma Gandhi, Sardar Patel, Subhash Chandra Bose, Bagat Singh, Lala Lajpet Rai and so many.

It is a rich country where great people took birth in the field of literature, art and science such as Rabindranath Tagore, Sara Chandra, Premchand, C.V. Raman, Jagadish Chandra Bose, APJ Abdul Kalama, Kabir Das, etc. Such great people of India were the proud of my country. All the great leaders of the country came from villages and led the country to go ahead.

They fought for many years and sacrificed their lives to make India an independent country from the British rule. It is a country where famous rivers and oceans are run regularly such as Ganges, Yamuna, Godavari, Narmada, Brahmaputra, Krishna, Kavery, Bay of Bengal, Arabic sea, etc. India is a beautiful country surrounded by the oceans from three sides. It is a country where people are very intellectual and spiritual and believe in God and Goddess.

India Essay 5 (300 words)

India is my motherland country where I took birth. I love India and have proud of it. India is a big democratic country which ranks second in population after China. It has rich and glorious past. It is considered as the country of old civilization of the world. It is a land of learning where students from many corners of the world come to study in the big universities.

It is famous for its various unique and diverse culture and tradition of people of many religions. Some people in the abroad as well follow the Indian culture and tradition because of being attractive in nature. Various invaders came and steal the glory and precious things of India. Some of them made it a slave country however various great leaders of the country became successful in making my motherland free of biritshers in 1947.

The day our country got freedom means 15 th of August is celebrated every year as Independence Day. Pt. Nehru became the first prime minister of India. It is a country rich in natural resources yet inhabitants here are poor. It is growing continuously in the field of technology, science and literature because of the eminent people like Rabindra Nath Tagore, Sir Jagdish Chandra Bose, Sir C.V.Raman, Shri H. N. Bhabha, etc. It is a peace loving country where people of many religions follow their own culture and tradition as well as celebrate their festivals without any interference.

There are many glorious historical buildings, heritages, monuments and sceneries which attracts people’s mind from different countries every year. Taj Mahal is a great monument in India and symbol of eternal love and Kashmir as the heaven on the earth. It is a country of famous temples, mosques, churches, Gurudwaras, rivers, valleys, fertile plains, highest mountain, etc.

India Essay 6 (400 words)

India is my country and I proud to be an Indian. It ranks as the seventh largest country of the world as well as second most populated country of the world. It is also known as Bharat, Hindustan and Aryavart. It is a peninsula means surrounded by oceans from three sides such as Bay of Bengal in east, Arabian Sea in west and Indian Ocean in south. The national animal of India is tiger, national bird is peacock, national flower is lotus and national fruit is mango.

The flag of India has tricolor, saffron means purity (the uppermost), white means peace (the middle one having an Ashok Chakra) and green means fertility (the lowest one). Ashok Chakra contains equally divided 24 spokes. The national anthem of India is “Jana Gana Mana”, the national song is “Vande Mataram” and national sport is Hockey.

India is a country where people speak many languages and people of different castes, creeds, religions and cultures live together. That’s why India is famous for common saying of “unity in diversity”. It is well known as the land of spirituality, philosophy, science and technology. People of various religions like Hinduism, Buddhism, Jainism, Sikhism, Islam, Christianity and Judaism lives here together from the ancient time.

It is famous country for its agriculture and farming which are the backbones of it from the ancient time. It uses it own produced food grains and fruits. It is a famous tourist’s paradise because it attracts people’s mind from all over the world. It is rich in monuments, tombs, churches, historical buildings, temples, museums, scenic beauty, wild life sanctuaries, places of architecture, etc are the source of revenue to it.

It is the place where Taj Mahal, Fatehpur Sikri, golden temple, Qutab Minar, Red Fort, Ooty, Nilgiris, Kashmir, Kajuraho, Ajanta and Ellora caves, etc wonders exist. It is the country of great rivers, mountains, valleys, lakes and oceans. The national language of India is Hindi. It is a country where 29 states and UTs. It has 28 states which again have many small villages.

It is a chief agricultural country famous for producing sugarcane, cotton, jute, rice, wheat, cereals etc crops. It is a country where great leaders (Shivaji, Gandhiji, Nehru, Dr. Ambedkar, etc), great scientists (Dr. Jagadeeshchandra Bose, Dr Homi Bhabha, Dr. C. V Raman, Dr. Naralikar, etc) and great reformers (Mother Teresa, Pandurangashastri Alhavale, T. N. Sheshan) took birth. It is a country where diversity exists with strong unity and peace.

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Essay on India in English for Children and Students

Table of Contents

Essay on India : India is the seventh-largest country and the most populous democracy in the world. It is located in South Asia and was officially declared the Republic of India after its independence from British rule. India has unique topographical features – plains of central India, rain forests of the northeast, icy cold Himalayan region, and dry arid desert in the west, among others. India’s cultural, linguistic, and religious diversity is as diverse as its geography.

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Indian culture differs from place to place and is a union of several different cultures spread across the length and breadth of the continent. Although there are 22 Languages imbibed in the Constitution of India, more than 1900 dialects or mother tongues are spoken throughout the nation. India’s huge cultural and linguistic diversity is one of its most distinguished features.

Long and Short Essay on India in English

India is one of the most famous countries in the world. Every citizen of India must know about its history, struggle, culture, and other important things.

Students are generally given this topic in their schools to write some paragraphs or full essays in the class tests or main exams.

Here we have given below long and short essays on India, which are well-written essays to help students under various word limits.

They can select anyone of these India essays according to the words limit:

Essay on India 100 words

India is a famous country all over the world. Geographically, our country is located to the south of the Asia continent. India is a high population country and well protected from all directions naturally. It is a famous country for its great cultural and traditional values all across the world. It contains a mountain called Himalaya, which is the biggest in the world.

Three big oceans surround it in three directions: the south with the Indian Ocean, the east with the Bay of Bengal, and the west with the Arabic sea. India is a democratic country that ranks second in its population. The national language of India is Hindi however, almost fourteen nationally recognized languages are spoken here.

Essay on India 150 words

However, after many years of hard struggles and sacrifices of the great Indian freedom fighters, India got freedom from British rule in 1947. Pt. Jawaharlal Nehru became India’s first Prime Minister, hoisted the Indian flag when India got freedom, and proclaimed, “When the world sleeps, India will wake to life and freedom.”

India is a democratic country where its public is authorized to take decisions for the betterment of the country. India is a famous country for the saying “Unity in Diversity” because people of many religions, castes, cultures, and traditions live together in unity. Most of the Indian heritages and monuments have been added to the world heritage sites.

Essay on India 200 words

India is my mother country, and I love it very much. The people of India are very honest and truthful in nature. People of various unique traditions and cultures live here together without any problem. The mother tongue of my country is Hindi however many languages are spoken here by people of different religions without any foundation. India is a great country of natural beauty where great people took birth from time to time and did great works. Indians are heart-touching in nature and heartily welcome guests from other countries.

In India, the Indian philosophy of life is called Sanatan Dharma and has become the main factor in maintaining unity in diversity here. India is a republic country where its citizens have the power to take decisions about the country.

There are many natural sceneries, places, monuments, historical heritage of ancient time, etc., which attracts people’s minds from every corner of the world. India is famous for its spiritual works, Yoga, martial arts, etc. A huge crowd of pilgrims and devotees come here to see and enjoy the beauty of famous places, temples, and other world heritage sites in India.

Essay on India 250 words

My country India is a land of Shiva, Parvati, Krishna, Hanuman, Buddha, Mahatma Gandhi, Swami Vivekananda, Kabir, etc. It is a country where great people took birth and did great work. I love my country very much and salute it. It is famous for its biggest democracy and oldest civilization in the world. It is the second most populous country in the world after the chain.

It is a country where courteous people of many religions and cultures live together. It is a country of great warriors such as Rana Pratap, Shivaji, Lal Bahadur Shashtri, Jawaharlal Nehru, Mahatma Gandhi, Sardar Patel, Subhash Chandra Bose, Bhagat Singh, Lala Lajpat Rai, and so many.

It is a rich country where great people took birth in literature, art, and science, such as Rabindranath Tagore, Sara Chandra, Premchand, C.V. Raman, Jagadish Chandra Bose, APJ Abdul Kalama, Kabir Das, etc. Such great people of India were proud of my country. All the great leaders came from villages and led the country to go ahead.

They fought for many years and sacrificed their lives to make India an independent country from British rule. It is a country where famous rivers and oceans are run regularly, such as the Ganges, Yamuna, Godavari, Narmada, Brahmaputra, Krishna, Kavery, Bay of Bengal, Arabic sea, etc. India is a beautiful country surrounded by the oceans from three sides. It is a country where people are very intellectual and spiritual and believe in God and Goddess.

Essay on India 300 words

India is my motherland country where I took birth. I love India and have proud of it. India is a big democratic country that ranks second in population after China. It has a rich and glorious past. It is considered the country of old civilization in the world. It is a land of learning where students from many corners come to study in the big universities.

It is famous for its various unique and diverse cultures and tradition of people of many religions. Some people abroad as well follow Indian culture and tradition because of being attracted to nature. Various invaders came and steal the glory and precious things of India. Some of them made it a slave country; however various great leaders of the country became successful in making my motherland free of Britishers in 1947.

The day our country got freedom means the 15 th of August is celebrated every year as Independence Day. Pt. Nehru became the first prime minister of India. It is a country rich in natural resources, yet the inhabitants here are poor. It is growing continuously in technology, science, and literature because of eminent people like Rabindra Nath Tagore, Sir Jagdish Chandra Bose, Sir C.V.Raman, Shri H. N. Bhabha, etc. It is a peace-loving country where people of many religions follow their own culture and tradition as well as celebrate their festivals without any interference.

There are many glorious historical buildings, heritages, monuments and sceneries which attract people mind from different countries every year. Taj Mahal is a great monument in India and a symbol of eternal love and Kashmir as the heaven on the earth. It is a country of famous temples, mosques, churches, Gurudwaras, rivers, valleys, fertile plains, highest mountain, etc.

Essay on India 400 words

India is my country, and I am proud to be an Indian. It ranks as the seventh largest country in the world as well as the second most populated country in the world. It is also known as Bharat, Hindustan, and Aryavart. It is a peninsula means surrounded by oceans on three sides as Bay of Bengal in the east, the Arabian Sea in the west, and the Indian Ocean in the south. The national animal of India is a tiger, the national bird is a peacock, national flower is the lotus, and the national fruit is mango.

The flag of India has a tricolor, and saffron means purity (the uppermost), white means peace (the middle one having an Ashok Chakra), and green means fertility (the lowest one). Ashok Chakra contains equally divided 24 spokes. The national anthem of India is “Jana Gana Mana,” the national song is “Vande Mataram,” and the national sport is Hockey.

India is a country where people speak many languages, and people of different castes, creeds, religions, and cultures live together. That’s why India is famous for the common saying of “unity in diversity.” It is well known as the land of spirituality, philosophy, science, and technology. People of various religions like Hinduism, Buddhism, Jainism, Sikhism, Islam, Christianity, and Judaism have lived together in ancient times.

It is a famous country for its agriculture and farming, which are the backbones from ancient times. It uses its own produced food grains and fruits. It is a famous tourist paradise because it attracts people from all over the world. It is rich in monuments, tombs, churches, historical buildings, temples, museums, scenic beauty, wildlife sanctuaries, places of architecture, etc., which are its source of revenue.

It is where Taj Mahal, Fatehpur Sikri, golden temple, Qutab Minar, Red Fort, Ooty, Nilgiris, Kashmir, Khajuraho, Ajanta and Ellora caves, etc., wonders exist. It is a country of great rivers, mountains, valleys, lakes, and oceans. The national language of India is Hindi. It is a country where 29 states and UTs. It has 28 states which again have many small villages.

It is a chief agricultural country famous for producing crops of sugarcane, cotton, jute, rice, wheat, cereals, etc. It is a country where great leaders (Shivaji, Gandhiji, Nehru, Dr. Ambedkar, etc.), great scientists (Dr. Jagadeeshchandra Bose, Dr. Homi Bhabha, Dr. C. V Raman, Dr. Naralikar, etc.) and great reformers (Mother Teresa, Pandurangashastri Alhavale, T. N. Sheshan) took birth. It is a country where diversity exists with strong unity and peace.

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What makes india special essay.

India is special due to its rich culture, history, and diverse traditions.

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To write an essay about India, describe its culture, heritage, and achievements.

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In my dream India, there's unity, education for all, and prosperity.

Essay on India

Here we have shared the Essay on India in detail so you can use it in your exam or assignment of 150, 250, 400, 500, or 1000 words.

You can use this Essay on India in any assignment or project whether you are in school (class 10th or 12th), college, or preparing for answer writing in competitive exams.

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Essay on India in 150 words

Essay on india in 200-300 words, essay on india in 500-1000 words.

India, a diverse and culturally rich country located in South Asia, is renowned for its vibrant festivals, ancient heritage sites, and diverse landscapes. With a population of over 1.3 billion people, India is a melting pot of religions, languages, and ethnicities. It is a secular nation that upholds democracy and freedom. India has made significant contributions to art, literature, science, and philosophy. Despite challenges, it has achieved progress in various fields, including technology and economic growth. As the world’s largest democracy, India’s cultural richness, traditions, and hospitality attract tourists from around the world. With a young and dynamic workforce, India is emerging as a global player in innovation and entrepreneurship. India’s resilience, cultural heritage, and growing influence continue to captivate the world, making it an important player on the global stage.

India, known as the land of diversity, is a country of rich culture, history, and traditions. It is located in South Asia and is the seventh-largest country by land area. India is renowned for its vibrant festivals, ancient heritage sites, and diverse landscapes, ranging from the majestic Himalayas to the serene backwaters of Kerala.

With a population of over 1.3 billion people, India is a melting pot of different religions, languages, and ethnicities. It is a secular country that upholds the principles of democracy and freedom. India has made significant contributions to art, literature, science, and philosophy throughout history.

Despite its challenges, India has achieved notable progress in various fields, including technology, space exploration, and economic growth. It is the world’s largest democracy and has a parliamentary system of government. India’s cultural richness, traditions, and hospitality attract millions of tourists from around the world each year.

In recent years, India has emerged as a global player, contributing to the world economy, science, and technology. It is home to a young and dynamic workforce that is driving innovation and entrepreneurship.

In conclusion, India is a country that embraces diversity, celebrates its rich cultural heritage, and strives for progress. With its vast landscapes, ancient history, and vibrant culture, India continues to captivate the world. The resilience and spirit of its people, coupled with its growing influence, make India a significant player on the global stage.

Title: India – A Tapestry of Diversity, Heritage, and Progress

Introduction :

India, a nation located in South Asia, is a land of rich cultural heritage, diverse traditions, and breathtaking landscapes. With a population of over 1.3 billion people, India is known for its vibrant festivals, ancient history, and varied cuisines. This essay explores the multifaceted aspects of India, including its rich cultural tapestry, historical significance, economic growth, and contributions to the world. From the majestic Himalayas in the north to the serene backwaters of Kerala in the south, India’s beauty and diversity captivate the hearts of millions. Let us embark on a journey through the vibrant and enchanting land of India.

Cultural Heritage

India’s cultural heritage is as vast and diverse as its geographical expanse. It is a melting pot of religions, languages, and customs. The country is home to numerous religions, including Hinduism, Islam, Christianity, Sikhism, Buddhism, and Jainism. Each religion has its own unique rituals, traditions, and festivals, contributing to the colorful tapestry of Indian culture. Festivals like Diwali, Eid, Holi, Christmas, and Durga Puja are celebrated with great enthusiasm and are a reflection of India’s religious diversity.

Historical Significance

India boasts a rich history that spans thousands of years. It has been the birthplace of several ancient civilizations, including the Indus Valley Civilization and the Maurya and Gupta Empires. The country has been the center of learning and trade for centuries, attracting scholars, explorers, and traders from around the world. The Mughal Empire, known for its architectural marvels like the Taj Mahal, left a lasting legacy on India’s history. The British colonial rule in India and the subsequent struggle for independence led by Mahatma Gandhi shaped the modern history of the nation.

Economic Growth

India has experienced significant economic growth in recent years. It is one of the world’s fastest-growing major economies and has become a prominent player on the global stage. The country has embraced economic liberalization, attracting foreign investments and fostering entrepreneurship. India’s information technology industry, pharmaceutical sector, and service industries have flourished, contributing to its economic prosperity. However, challenges such as poverty, income inequality, and unemployment persist, highlighting the need for inclusive growth and sustainable development.

Contributions to the World

India has made remarkable contributions to various fields, including science, literature, arts, and spirituality. Ancient Indian scholars made significant advancements in mathematics, astronomy, and medicine. Indian literature, such as the Vedas, Ramayana, and Mahabharata, continues to inspire and influence people worldwide. Indian art forms like classical music, dance, and cinema have gained international recognition for their richness and beauty. Spiritual traditions like yoga and meditation have transcended borders, offering tools for holistic well-being.

Unity in Diversity

India’s strength lies in its unity amidst diversity. Despite its linguistic, religious, and cultural differences, the people of India have come together as a nation. The Constitution of India, adopted in 1950, upholds the principles of democracy, secularism, and unity. The diverse fabric of Indian society is reflected in its official languages, Hindi and English, and the recognition of regional languages. India’s unity in diversity is celebrated through cultural exchange, interfaith dialogue, and the promotion of national integration.

Future Challenges and Opportunities

India faces a range of challenges, including poverty, environmental degradation, healthcare disparities, and social inequality. Addressing these challenges requires concerted efforts in education, healthcare, sustainable development, and social welfare. However, India also presents immense opportunities for progress. With a young and dynamic workforce, a vibrant entrepreneurial spirit, and a growing middle class, India has the potential to achieve inclusive growth, technological advancements, and social transformation.

Conclusion :

India, with its diverse cultures, historical significance, economic growth, and contributions to the world, stands as a shining example of unity in diversity. The nation’s cultural heritage, ancient history, and rapid development reflect its resilience and potential. As India continues its journey toward progress and prosperity, it must embrace sustainable development, address societal challenges, and build an inclusive and equitable society. India’s beauty, traditions, and people leave an indelible mark on the hearts and minds of those who explore its captivating tapestry.

Incredible India Essay

India is a country with vast culture and heritage. It has almost all types of landforms, climatic conditions, different languages, and religions, which represents unity in diversity. There are famous heritage sites and monuments in India which make anyone breathless. It has ice-covered Himalayan mountains in the north, the Thar Desert in Rajasthan, the rain forest in Assam and Meghalaya, the sea coast in Gujarat etc., which enhances its beauty. In India, guests are treated as God because they believe in “Atithi Devo Bhava”. With the help of this essay on Incredible India, students will get an overview of India, its culture and tradition.

Students can also check out the list of CBSE Essays to practise more essays on different topics to improve their writing skills. By boosting their writing section, they can participate in various writing competitions as well.

500+ Words Essay on Incredible India

India is the seventh largest country in the world. It lies to the north of the equator, between 804’ and 3706’ North Latitude and 6807’ and 97025’ East Longitude. India is spread over 3 million square kilometres of area and accounts for 20% of the world’s population. It is the fourth-largest economy and the fastest-growing free-market democracy. India shares its border with seven countries, which are Afghanistan, Pakistan, China, Bhutan, Nepal, Myanmar and Bangladesh. Sri Lanka and the Maldives are two countries that share water borders.

India is connected to the world with a vast network of 334 airports. It has the world’s second-largest rail network, which includes the most expensive trains like Maharajas’ Express, Palace on Wheels, The Golden Chariot, and The Deccan Odyssey. The road network of India is also well connected with the cities, towns and rural areas by expressways and highways.

India gained independence on 15 August 1947. Its National Bird is the peacock, while the National Animal is the tiger. The National Anthem is “Jana-gana-mana”, and the National Song is “Vande Mataram”. There are a lot of festivals celebrated in India. Some of the famous festivals are Diwali, Holi, Durga Puja, and Raksha Bandhan.

India’s Political and Administrative Divisions

India is a democratic country where all rights are given to its citizens. The government is formed by polling the election. For administrative purposes, the country is divided into 28 States and 8 Union Territories. Delhi is the national capital. The states are formed on the basis of languages.

Physical Features of India

India is marked by a diversity of physical features. It has many mountains, plains, plateaus, coasts and islands. In the north, it has beautiful Kashmir, which has the snow-capped Himalayas. It is a famous tourist place, and popular hill stations are situated here.

The Northern Indian plains lie to the south of the Himalayas, which are flat. These are formed by the alluvial deposits laid down by the Indus, the Ganga, and Brahmaputra rivers and their tributaries. These plains are fertile areas and are best for cultivation. Due to this reason, the population of this area is denser.

In the western part of India lies the Great Indian desert. This place is a hot, dry and sandy stretch of land. It has very little vegetation. To the south of the Northern plains lies the Peninsular plateau. This region has numerous hill ranges and valleys. The rivers Narmada and Tapi flow through these ranges. These are west-flowing rivers that drain into the Arabian Sea.

To the west of the Western Ghats and the east of the Eastern Ghats lie the Coastal plains. The rivers Mahanadi, Godavari, Krishna and Kaveri drain into the Bay of Bengal. These rivers have formed fertile deltas at their mouths. The Sunderban Delta is formed where the Ganga and Brahmaputra flow into the Bay of Bengal.

Two groups of islands also form part of India. Lakshadweep Islands are located in the Arabian Sea. These are coral islands located off the coast of Kerala. The Andaman and the Nicobar Islands lie to the southeast of the Indian mainland in the Bay of Bengal.

Incredible India Campaign

The Government of India started off a marketing campaign, “Incredible India”, in 2002 to boost tourism in the country and project India as a credible tourist destination. The incredible diversity exists in India with varied people, customs, topography, culture, and language, which itself perfectly suits the slogan ‘Incredible India’. The campaign was launched by the Ministry of Tourism to promote India as a world-class tourist destination.

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Essay on My Country India for Students in English [Easy Words]

January 13, 2021 by Sandeep

Essay on India: India, our motherland is a nation that believes in “Unity in Diversity”. It is the biggest democratic in the whole world. Incredible India is a mix of religions, languages, cultures, regions, traditions, food, etc. India’s beauty is defined by its geographical richness, and its natural splendour can be explored in its many rivers, lakes, valleys and hill stations.

Essay on India 500 Words in English

Below we have provided India Essay in English, suitable for class 3, 4, 5, 6, 7, 8, 9 & 10.

India is one of the greatest nations in this world. It is known for its rich culture and traditions. People belonging to different religions and speaking different languages live here together. Our country aptly represents Unity in Diversity .

India is the seventh-largest country in the entire world. It is also a democratic country which means we can choose our leader. It is an incredible nation enriched with the beauty of nature. The vast mountains, forests, lakes, and oceans are bound to captivate your mind. Moreover, India’s rich historical heritage promotes eco-tourism on an annual basis.

Distinctive Features of India

Some of the unique features of our country have been mentioned below:

India is a peninsular country that is surrounded by water bodies on three sides.
Arabian Sea and Bay of Bengal cover the western and eastern sides of India respectively.
India is also known as Bharat or Hindustan.
Our national anthem is Jana Gana Mana which was originally composed by Rabindranath Tagore .
Our national song is Vande Mataram which was written by Bankim Chandra Chatterjee.
Indian people are polite, sincere, and hard-working.
Peacock is our national bird, and the tiger is our national animal.
Mango is our national fruit and lotus is our national flower.
Indian people mostly speak Hindi as it is our national language.
India attained freedom on the 15th of August, 1947. We celebrate this day as Independence Day .
Rupee is the currency of India.
India has 29 states and 7 union territories.
While Delhi is the capital of our country, Mumbai serves to be the business capital of India.
Hockey is our national game.
Indian flag is a tricoloured flag consisting of saffron (top), white (middle), and green (bottom) parts. There is also a blue-coloured Ashoka Chakra present in the center of the white strap.
People from religious backgrounds like Hinduism, Christianity, Islam, Buddhism, Sikhism, Jainism, etc. co-exist harmoniously in India.
Our country is filled with rich historical beauty. Ancient monuments, churches, temples, tombs, and museums add on to the aesthetic value of India.
Moreover, many hidden gems in India are closely associated with nature. Sanctuaries and wildlife reserves are a few of these natural spots.
Andaman & Nicobar and Lakshadweep are the two most popular Islands of India.

Cultural Heritage of India

Whatever we inherit from our ancestors and our past, define our heritage. India has always had a varied cultural and traditional background. Indian culture is certainly the oldest in the world. Our ancient civilization dates back to 4500 years ago. We Indians are a mix of unique ethnic races. This cultural heritage has somehow enabled us to build a stronger community. It has also inspired us to evolve as our better selves.

India has beautiful geological structures planted in its different regions. Some of the most captivating ones include Leh, Siachen glacier, Jammu & Kashmir, Barren Islands, Pillar rocks, etc. Historical monuments like Qutub Minar , Taj Mahal , Golden Temple, Red Fort , Ajanta and Ellora caves, etc. are fascinating. They are the wonders which have survived the race against time. Every year, these places attract tons of foreign tourists who witness the glory of these monuments.

10 Lines Essay on India in English

India is a democratic country where people of different cultural backgrounds live together.
There are 29 states and 7 union territories in India.
India is the seventh-largest country in the entire world.
It is also the second most populated nation in the world.
Hindi is the national language of India.
Indian national flag is a tricoloured flag made up of saffron, white, and green colours.
Major festivals in India include Holi, Diwali, Durga Puja, Christmas, Eid, Guru Nanak Jayanti, etc.
Indian people are humble, sincere, and sweet.
The prime minister and the chief ministers run the administration of the country at central and state levels.
I am an Indian, and I love my country.

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Indian Culture Essay

India is renowned throughout the world for its tradition and culture. It is a country with many different cultures and traditions. The world's ancient civilisations can be found in this country. Good manners, etiquette, civilised dialogue, customs, beliefs, values, etc., are essential elements of Indian culture . India is a special country because of the ability of its citizens from many cultures and traditions to live together in harmony. Here are a few sample essays on ‘Indian culture’.

100 Words Essay on Indian Culture

India's culture is the oldest in the world and dates back over 5,000 years. The first and greatest cultures in the world are regarded as being those of India. The phrase "Unity in Diversity" refers to India as a diverse nation where people of many religions coexist while maintaining their distinct customs. People of different religions have different languages, culinary customs, ceremonies, etc and yet they all live in harmony.

Hindi is India's official language. However, there are 400 other languages regularly spoken in India's many states and territories, in addition to the country's nearly 22 recognised languages. History has established India as the country where religions like Buddhism and Hinduism first emerged.

200 Words Essay on Indian Culture

India is a land of diverse cultures, religions, languages, and traditions. The rich cultural heritage of India is a result of its long history and the various invasions and settlements that have occurred in the country. Indian culture is a melting pot of various customs and traditions, which have been passed down from generation to generation.

Religion | Religion plays a significant role in Indian culture. The major religions practiced in India are Hinduism, Islam, Buddhism, Sikhism, and Jainism. Each religion has its own set of beliefs, customs, and practices. Hinduism, the oldest religion in India, is the dominant religion and has a vast array of gods and goddesses. Islam, Buddhism, Sikhism, and Jainism are also widely practiced and have a significant number of followers in the country.

Food | Indian cuisine is known for its diverse range of flavors and spices. Each region in India has its own unique style of cooking and distinct dishes. Indian cuisine is known for its use of spices, herbs, and a variety of cooking techniques. Some of the most famous Indian dishes include biryani, curry, tandoori chicken, and dal makhani. Indian cuisine is also famous for its street food, which is a popular and affordable way to experience the diverse range of flavors that Indian food has to offer.

500 Words Essay on Indian Culture

Indian culture is known for its rich art and architecture. The ancient Indus Valley Civilization, which existed around 2500 BCE, had a sophisticated system of town planning and impressive architectural structures. Indian art is diverse and includes painting, sculpture, and architecture. The most famous form of Indian art is the cave paintings of Ajanta and Ellora, which date back to the 2nd century BCE. Indian architecture is also famous for its temples, palaces, and forts, which are a reflection of the rich cultural heritage of the country.

Music and dance are an integral part of Indian culture . Indian music is diverse and ranges from classical to folk to modern. The classical music of India is known for its use of ragas, which are a set of musical notes that are used to create a melody. The traditional Indian dance forms include Kathak, Bharatanatyam, and Kathakali. These dance forms are known for their elaborate costumes, expressive gestures, and intricate footwork.

My Experience

I had always been fascinated by the rich culture and history of India. So, when I finally got the opportunity to visit the country, I was beyond excited. I had heard so much about the diverse customs and traditions of India, and I couldn't wait to experience them firsthand. The moment I stepped off the plane and hit the streets, I was greeted by the overwhelming smell of spices and the hustle and bustle of the streets. I knew right away that I was in for an unforgettable journey.

My first stop was the ancient city of Varanasi, also known as Banaras. As I walked through the streets, I was struck by the vibrant colors and the sound of temple bells and chants. I visited the famous Kashi Vishwanath Temple and was amazed by the intricate architecture and the devotion of the devotees.

From Varanasi, I traveled to Jaipur, also known as the Pink City . Here, I visited the famous Amber Fort, which was built in the 16th century. The fort was a perfect example of the rich architecture of India and the level of craftsmanship that existed in ancient India.

As I continued my journey, I also had the opportunity to experience the food of India. From the spicy curries of the south to the tandoori dishes of the north, I was blown away by the range of flavors and the use of spices.

I also had the chance to experience the music and dance of India. I attended a Kathak dance performance and was mesmerized by the intricate footwork and the expressiveness of the dancers. I also had the opportunity to attend a classical music concert and was struck by the beauty of the ragas and the skill of the musicians.

My journey through India was truly an unforgettable experience. I had the chance to experience the diverse customs and traditions of India and was struck by the richness of the culture. From the ancient temples to the vibrant street markets, India is a treasure trove of history and culture. I knew that this would not be my last trip to India, as there is so much more to explore and experience.

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Speech therapist, gynaecologist.

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For an individual who opts for a career as an actor, the primary responsibility is to completely speak to the character he or she is playing and to persuade the crowd that the character is genuine by connecting with them and bringing them into the story. This applies to significant roles and littler parts, as all roles join to make an effective creation. Here in this article, we will discuss how to become an actor in India, actor exams, actor salary in India, and actor jobs.

Individuals who opt for a career as acrobats create and direct original routines for themselves, in addition to developing interpretations of existing routines. The work of circus acrobats can be seen in a variety of performance settings, including circus, reality shows, sports events like the Olympics, movies and commercials. Individuals who opt for a career as acrobats must be prepared to face rejections and intermittent periods of work. The creativity of acrobats may extend to other aspects of the performance. For example, acrobats in the circus may work with gym trainers, celebrities or collaborate with other professionals to enhance such performance elements as costume and or maybe at the teaching end of the career.

Video Game Designer

Career as a video game designer is filled with excitement as well as responsibilities. A video game designer is someone who is involved in the process of creating a game from day one. He or she is responsible for fulfilling duties like designing the character of the game, the several levels involved, plot, art and similar other elements. Individuals who opt for a career as a video game designer may also write the codes for the game using different programming languages.

Depending on the video game designer job description and experience they may also have to lead a team and do the early testing of the game in order to suggest changes and find loopholes.

Radio Jockey

Radio Jockey is an exciting, promising career and a great challenge for music lovers. If you are really interested in a career as radio jockey, then it is very important for an RJ to have an automatic, fun, and friendly personality. If you want to get a job done in this field, a strong command of the language and a good voice are always good things. Apart from this, in order to be a good radio jockey, you will also listen to good radio jockeys so that you can understand their style and later make your own by practicing.

A career as radio jockey has a lot to offer to deserving candidates. If you want to know more about a career as radio jockey, and how to become a radio jockey then continue reading the article.

Choreographer

The word “choreography" actually comes from Greek words that mean “dance writing." Individuals who opt for a career as a choreographer create and direct original dances, in addition to developing interpretations of existing dances. A Choreographer dances and utilises his or her creativity in other aspects of dance performance. For example, he or she may work with the music director to select music or collaborate with other famous choreographers to enhance such performance elements as lighting, costume and set design.

Social Media Manager

A career as social media manager involves implementing the company’s or brand’s marketing plan across all social media channels. Social media managers help in building or improving a brand’s or a company’s website traffic, build brand awareness, create and implement marketing and brand strategy. Social media managers are key to important social communication as well.

Photographer

Photography is considered both a science and an art, an artistic means of expression in which the camera replaces the pen. In a career as a photographer, an individual is hired to capture the moments of public and private events, such as press conferences or weddings, or may also work inside a studio, where people go to get their picture clicked. Photography is divided into many streams each generating numerous career opportunities in photography. With the boom in advertising, media, and the fashion industry, photography has emerged as a lucrative and thrilling career option for many Indian youths.

An individual who is pursuing a career as a producer is responsible for managing the business aspects of production. They are involved in each aspect of production from its inception to deception. Famous movie producers review the script, recommend changes and visualise the story.

They are responsible for overseeing the finance involved in the project and distributing the film for broadcasting on various platforms. A career as a producer is quite fulfilling as well as exhaustive in terms of playing different roles in order for a production to be successful. Famous movie producers are responsible for hiring creative and technical personnel on contract basis.

Copy Writer

In a career as a copywriter, one has to consult with the client and understand the brief well. A career as a copywriter has a lot to offer to deserving candidates. Several new mediums of advertising are opening therefore making it a lucrative career choice. Students can pursue various copywriter courses such as Journalism , Advertising , Marketing Management . Here, we have discussed how to become a freelance copywriter, copywriter career path, how to become a copywriter in India, and copywriting career outlook.

In a career as a vlogger, one generally works for himself or herself. However, once an individual has gained viewership there are several brands and companies that approach them for paid collaboration. It is one of those fields where an individual can earn well while following his or her passion.

Ever since internet costs got reduced the viewership for these types of content has increased on a large scale. Therefore, a career as a vlogger has a lot to offer. If you want to know more about the Vlogger eligibility, roles and responsibilities then continue reading the article.

For publishing books, newspapers, magazines and digital material, editorial and commercial strategies are set by publishers. Individuals in publishing career paths make choices about the markets their businesses will reach and the type of content that their audience will be served. Individuals in book publisher careers collaborate with editorial staff, designers, authors, and freelance contributors who develop and manage the creation of content.

Careers in journalism are filled with excitement as well as responsibilities. One cannot afford to miss out on the details. As it is the small details that provide insights into a story. Depending on those insights a journalist goes about writing a news article. A journalism career can be stressful at times but if you are someone who is passionate about it then it is the right choice for you. If you want to know more about the media field and journalist career then continue reading this article.

Individuals in the editor career path is an unsung hero of the news industry who polishes the language of the news stories provided by stringers, reporters, copywriters and content writers and also news agencies. Individuals who opt for a career as an editor make it more persuasive, concise and clear for readers. In this article, we will discuss the details of the editor's career path such as how to become an editor in India, editor salary in India and editor skills and qualities.

Individuals who opt for a career as a reporter may often be at work on national holidays and festivities. He or she pitches various story ideas and covers news stories in risky situations. Students can pursue a BMC (Bachelor of Mass Communication) , B.M.M. (Bachelor of Mass Media) , or MAJMC (MA in Journalism and Mass Communication) to become a reporter. While we sit at home reporters travel to locations to collect information that carries a news value.

Corporate Executive

Are you searching for a Corporate Executive job description? A Corporate Executive role comes with administrative duties. He or she provides support to the leadership of the organisation. A Corporate Executive fulfils the business purpose and ensures its financial stability. In this article, we are going to discuss how to become corporate executive.

Multimedia Specialist

A multimedia specialist is a media professional who creates, audio, videos, graphic image files, computer animations for multimedia applications. He or she is responsible for planning, producing, and maintaining websites and applications.

Quality Controller

A quality controller plays a crucial role in an organisation. He or she is responsible for performing quality checks on manufactured products. He or she identifies the defects in a product and rejects the product.

A quality controller records detailed information about products with defects and sends it to the supervisor or plant manager to take necessary actions to improve the production process.

Production Manager

A QA Lead is in charge of the QA Team. The role of QA Lead comes with the responsibility of assessing services and products in order to determine that he or she meets the quality standards. He or she develops, implements and manages test plans.

Process Development Engineer

The Process Development Engineers design, implement, manufacture, mine, and other production systems using technical knowledge and expertise in the industry. They use computer modeling software to test technologies and machinery. An individual who is opting career as Process Development Engineer is responsible for developing cost-effective and efficient processes. They also monitor the production process and ensure it functions smoothly and efficiently.

AWS Solution Architect

An AWS Solution Architect is someone who specializes in developing and implementing cloud computing systems. He or she has a good understanding of the various aspects of cloud computing and can confidently deploy and manage their systems. He or she troubleshoots the issues and evaluates the risk from the third party.

Azure Administrator

An Azure Administrator is a professional responsible for implementing, monitoring, and maintaining Azure Solutions. He or she manages cloud infrastructure service instances and various cloud servers as well as sets up public and private cloud systems.

Computer Programmer

Careers in computer programming primarily refer to the systematic act of writing code and moreover include wider computer science areas. The word 'programmer' or 'coder' has entered into practice with the growing number of newly self-taught tech enthusiasts. Computer programming careers involve the use of designs created by software developers and engineers and transforming them into commands that can be implemented by computers. These commands result in regular usage of social media sites, word-processing applications and browsers.

Information Security Manager

Individuals in the information security manager career path involves in overseeing and controlling all aspects of computer security. The IT security manager job description includes planning and carrying out security measures to protect the business data and information from corruption, theft, unauthorised access, and deliberate attack

ITSM Manager

Automation test engineer.

An Automation Test Engineer job involves executing automated test scripts. He or she identifies the project’s problems and troubleshoots them. The role involves documenting the defect using management tools. He or she works with the application team in order to resolve any issues arising during the testing process.

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My Country India Essay for Students and Children in English

India is a beautiful country where I live happily. My country is also a fantastic example of ‘Unity in Diversity,’ where it is called because of its various amazing facts and beliefs. There are about 28 different states, and 6 Union Territories are governed by the central and state governments. India is one of the greatest democratic countries in the whole world and sets an example with a number of varieties of human lifestyle and diversity of people, but the culture unites them in a single thread of pride for the nation. India is a holy country known for its various popular holy places.

India has one of the oldest civilizations and is a rich country in terms of humanity, sociality, and togetherness. India holds many records across the world. India is the second most populated country in the world after China, which has around 139 crore population lives in this country. Indian military forces are the third most powerful army in the world. Indian relations with foreign countries are very friendly in ministry affairs as well as in trade. India is one of the fastest developing and growing countries in GDP and economy and also in the field of science and technology. India holds the record of successfully reaching Mars in their first attempt with a very low budget. Agriculture is the primary occupation of India, and most of the people in India are successful farmers, with the help of farmers and their agricultural productions, we also export many of our Indian products to different countries. We are the major wheat producers in the world.

People from different religions live here in peace and harmony. Many people who live here or came here from different places and around more than a hundred different languages are spoken in India. The national language to be spoken in India is Hindi and the local language of any particular place. The lifestyle of people who lived here from different origins, different places have their own unique characteristics of living habitat like variety of eating food, taste, wearing fashion and clothes, ornaments, and color. The major specialty of my country is that everyone belongs from a different place, different origin, but we all live in a single country with peace and happiness.

India is also called as the land of famous heroes. India has given birth to famous personalities in the field of literature and science who then give many of their inventions, ideas, and technologies to the world. Heroes like Aryabhatta, Rabindranath Tagore, CV Raman, Dr. Abdul Kalam, Shakuntaladevi, Swami Vivekanandji, Sir Vishvesvaraya, Major Dhyanchand, Milkha Singh, Kapildev, and others are all very famous Indians across the world. India is also known for its beautiful environment, the village’s beauty, and the source of many mighty rivers like Ganga, Jamuna, Sarasvati, Kaveri, Godavari, Narmada, Brahmaputra, and many other rivers. India is so beautiful and full of specialties that cannot be mentioned on a single page. India is one of the best countries in the world that people eagerly want to visit.

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English essay on ‘India’ for Children and Students

June 3, 2019 by studymumbai Leave a Comment

Long and Short Essay on India in English for Children and Students.

Short essay on India (113 words)

India is the country I live in. We also call it Bharat. It is a big country with a huge population. It has high mountains and big rivers. The highest mountains in India are known as the Himalayas, and the longest river is the Ganga, which also happens to be our national river. The five main cities in India are Delhi, Kolkata, Mumbai, Bengaluru and Chennai. New Delhi is the capital of india.

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Our National Flag is the ‘Tricolouri It has three colours in it – Green, White, and Saffron. It also has ‘Chakra’ in the middle which is in blue colour. I love my country and am proud to be an Indian.

Essay on India (177 words)

India is the country where I was born, I love my country and I am proud of it. India has a rich and glorious past, and is the biggest democracy in the world.

India got freedom from British rule on 15th of August, celebrated every year as Independence Day. Pt. Nehru became the first prime minister of India. It is a country rich in natural resources yet inhabitants here are poor; one of the reasons for that is the huge population, which is next only to China.

India is well-known for its unique and diverse culture and tradition of people. India is also the place where Mahatma Gandhi was born, who continues to inspire people around the world.

India is also growing rapidly in the field of technology, science and literature. India is a peace loving country where people of many religions live together in harmony and celebrate their festivals. There are several historical buildings, heritages, monuments and which attract people from all over the world. Taj Mahal is one of the most popular monument in India.

Short Essay (183 words)

India is our country. It is a big country with a large population. We call it Bharat. It has high mountains and big rivers. the highest mountains are the Himalayas, an the longest river is the Ganga. It is our national river. Cities like Delhi, Kolkata, Mumbai, Bengaluru and Chennai are the biggest cities in India. New Delhi is the capital of India. Our national flag is the ‘Tricolour’. It has three colours in it. Green, White and Saffron. It also has ‘Chakra’ in the middle which is in blue colour.

India is made up of several states. People of different states have speak different languages and they have different cultures. Bengali, Parsi, Maharashtrian, Assami, Punjabi, Kashmiri, Madrasi, Bihari, Gujarati, Rajasthani, Mizo, Goan are the name given to people from the various states.

India is a secular country and people follow different religions in India. Hinduism, Sikhism, jainism, Christianity, Buddhism, Bahai and Islam are some of the important religions in India. Indians celebrate various festivals such as Diwali, independence Day, Eid, Holi, Pongal, Ram Navami, Dusshera, Lohri, Raksha Bandhan, Christmas, and so on.

India My Country (179 words)

India, located in South Asia between the Far East and the Middle East, is the seventh largest country in the world. The country consists of the mainland and two groups of Islands – Lakshadweep in the Arabian Sea and the Andaman and Nicobar Islands in the Bay of Bengal. India’s neighbours include Pakistan, China, Nepal, Bhutan, Myanmar, Bangladesh, Sri Lanka. Due to its vast longitudinal extent, the time difference between the two extreme points in the east and west is of two hours. However, the standard meridian of India (82°30E) passing through Allahabad is taken as the Standard Time for entire country.

India has a huge coastline and depends on the Oceans for the bulk of her foreign trade. Because of its important geographical location in South Asia, India has good trade relations with Australia, Africa, the Middle East and the Far East.

India is made up of several States and Union Territories. India’s strength lies in its geography as much as in its culture. Its cultural influences have crossed its border since ages and reached far off lands.

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Essay on India In English for Students

Explore the culture and diversity of India through a compelling essay on india into its rich cultural heritage, diverse traditions, and the seamless coexistence of the ancient and the modern.

November 18, 2023

Table of Contents

Essay on India: India is the seventh-largest country in the world and the world’s largest democracy. India has many unique topographic features, including plains in the centre, rain forests in the northeast, icy cold Himalayas, and dry arid deserts in the west. India’s cultural, linguistic, and religious diversity is almost as diverse as its geography. India has 22 languages incorporated into its Constitution, but over 1900 dialects or mother tongues are spoken nationwide. India’s vast cultural and linguistic diversity is one of its most distinctive features.

Essay on India 100 words

India has a high population density and is well protected from all directions. The Himalayan mountain is the world’s largest mountain, famous worldwide for its great cultural and traditional values. India is a democratic country ranked second in population. In addition to Hindi, nearly fourteen other national languages are spoken here.

Being the largest democracy, India is divided into 29 states and 7 union territories for efficient governance. Its diverse physical features are spread throughout these regions. The country’s diversity also reflected in its people, who possess unique characteristics. Despite this diversity, India remains united as one nation.

Essay on India 150 words

India is a beautiful country with unique cultures and traditions. It has a rich historical heritage and monuments. Citizens are polite and understanding. This was a slave country before 1947 under British rule.

India was eventually freed from British rule in 1947 after years of hard struggle and sacrifice by the great Indian freedom fighters. When India became free, Jawaharlal Nehru hoisted the Indian flag and declared, “India will wake up to life and freedom when the world sleeps.”

There are democratic elements in India, where the public has a say in making decisions affecting the country’s well-being. A famous saying in India is “Unity in Diversity” because people from various religions, castes, cultures, and traditions live harmoniously. World heritage sites have included most Indian monuments and heritages.

Essay on India 200 words

India, my homeland, holds a special place in my heart. The citizens of this nation are known for their integrity and sincerity, regardless of their diverse backgrounds. While Hindi is the main language, the people here speak many other languages based on their religious beliefs. India boasts breathtaking landscapes and has been home to many influential figures who have left a lasting impact. The people here are warm and hospitable, always eager to greet visitors worldwide with open arms.

India is a republic country, where its citizens make decisions about the country. There are many natural scenery, places, monuments, historical heritage of ancient times, etc., which attract people’s minds from every corner of the world. India is well known for its spiritual works, Yoga, martial arts, etc.

Essay on India 250 words

India, a vibrant and diverse nation with a rich cultural heritage, holds an undeniable allure for historians and travellers alike. It encompasses numerous ethnicities, languages, religions, and traditions contributing to its vivid diverse tapestry.

The roots of Indian civilisation can be traced back to the ancient Indus Valley Civilization around 2500 BCE. Throughout history, India has witnessed the rise and fall of mighty empires such as the British Raj, before finally gaining independence in 1947 under Mahatma Gandhi’s leadership. India’s vast geography paints an enchanting picture filled with breathtaking landscapes ranging from snow-capped mountains in the north to picturesque beaches along its extensive coastline. The majestic Himalayas dominate its northern horizon, offering captivating views alongside spiritual retreats like Rishikesh or Dharamshala, where seekers find solace amid tranquil surroundings.

Moreover, India stands as a beacon of religious plurality, hosting some of the world’s most important pilgrimage sites for various faiths, including Hinduism (Varanasi), Buddhism (Bodh Gaya), Jainism (Palitana), Islam (Ajmer Sharif), Sikhism (Amritsar – Golden Temple), among others. Education holds immense significance within Indian society as well. With institutions like Nalanda

Essay on India 300 words

Many people outside of India follow Indian culture and traditions because of their attraction to nature. It has several unique and diverse cultures and traditions of people from many religions. Despite some of them making my motherland a slave country, various great leaders in 1947 made it accessible of Britishers.

Every year on August 15th, our nation celebrates Independence Day, marking the day we gained freedom. Despite being blessed with abundant natural resources, the citizens still face poverty. Thanks to outstanding individuals like Rabindra Nath Tagore, Sir Jagdish Chandra Bose, Sir C.V. Raman, Shri H. N. Bhabha, etc., it continues to advance in technology, science, and literature. This country promotes peace and harmony among people of different religions who can practice their culture and traditions and celebrate their festivals without interference.

The Taj Mahal is an outstanding monument in India and symbolises eternal love. The country has many magnificent historical buildings, heritages, monuments, and scenery that attract people worldwide yearly.

India, the second-most populous country in the world, is also referred to as Bharat, Hindustan, and sometimes Aryavart. Surrounded by three oceans – the Bay of Bengal in the east, the Arabian Sea in the west, and the Indian Ocean in the south – it boasts diverse natural surroundings. It is home to various national symbols like the tiger as its national animal, peacock as its national bird, and mango as its national fruit. Its culture is enriched by religious diversity, with Hindus, Buddhists, Jains, Sikhs, Muslims, Christians and Jews coexisting since ancient times.

The nation is abundant in historical sites like monuments, tombs, churches, and temples; scenic wonders including wildlife sanctuaries; architectural marvels; and much more. India takes pride in its great leaders and freedom fighters from this land.

Essay on India 400 words

I am proud to call India my home country, renowned as the world’s seventh-largest and second-most populated nation. Several names, such as Bharat, Hindustan, and Aryavart also recognise it. Geographically, it is a peninsula enveloped by the Bay of Bengal in the east, the Arabian Sea in the west, and the Indian Ocean in the south. The tiger is our national animal, while the peacock, lotus, and mango represent our national bird, flower, and fruit.

India’s flag consists of three colours: saffron means purity (at the top), white means peace (at the bottom, there is an Ashok Chakra), and green means fertility. Many languages are spoken in India, and people of different castes, creeds, religions, and cultures live together. Because of this, India is known for its spirituality, philosophy, science, technology, and common saying of “unity in diversity It uses its food grains and fruits. It is a famous tourist paradise because it attracts people from all over the world. Some monuments, tombs, churches, historical buildings, temples, museums, scenic beauty, wildlife sanctuaries, architecture sites, etc., contribute to its revenue.

It is a place where the Taj Mahal, Fatehpur Sikri, Golden Temple, Qutab Minar, Red Fort, Ooty, Nilgiris, Kashmir, Khajuraho, Ajanta and Ellora caves, etc., are located. The country has many rivers, mountains, valleys, lakes, and oceans. The national language is Hindi. There are 29 states and UTs, and 28 have small villages.

Sugarcane, cotton, jute, rice, wheat, cereals, and other crops are grown in this country. This is a country where great leaders (Shivaji, Gandhiji, Nehru, Ambedkar, etc.) were born, as well as great scientists (Dr Jagadeeshchandra Bose, Dr Homi Bhabha, Dr C. V Raman, Dr Naralikar, etc.) and reformers (Mother Teresa, Pandurangashastri Alhavale, and T. N. Sheshan). There is a sense of unity and peace in this country.

Essay on India FAQs

India is renowned for its rich cultural tapestry, diverse traditions, and historical significance. From the majestic Himalayas to the vibrant streets of Mumbai, India's unique blend of ancient heritage and modern dynamism makes it truly special.

India, our incredible country, is a land of contrasts, where tradition seamlessly merges with progress. With a population that spans various ethnicities, religions, and languages, India is a mosaic of diversity, fostering unity in its pluralism.

Introducing India involves navigating a tapestry of vibrant landscapes and rich history. India captivates with its cultural diversity and offers a journey that transcends time and tradition.

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English in India: An Overview K. Narayana Chandran

Home » English In India

MLA: Chandran, K. Narayana. “English in India: An Overview.” Indian Writing In English Online , 05 Apr 2022, www.indianwritinginenglish.uohyd.ac.in/english-in-india/.

Chicago: Chandran, K. Narayana. “English in India: An Overview.” Indian Writing In English Online. April 5, 2022. www.indianwritinginenglish.uohyd.ac.in/english-in-india/.

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Appendix II

It is perhaps here that the English in India story slides past the strict borders of irony. In its life among the bhāsha s, English seldom figures as their rival. Nor does it sound or look ‘foreign’ anymore to regional Indian sensibilities. As a matter of fact, a bhāsha is not unlike that postmodern lover who cannot say I love you madly , unless he adds “as Barbara Cartland would put it.” When Umberto Eco cited this ridiculous scenario (67- 68) as possible in an age of lost innocence, he added that the two lovers cannot help knowing that the other knows the Barbara Cartland fiction, a knowledge they blithely if embarrassingly share. The bhāsha s likewise ‘know’ English, its canon and the classics withal, almost to the reciprocal extent as English ‘knows’ its Indian linguistic peers. What is perhaps lost in such translation is some gain that the new literatures of India appreciate. The point is that English has become so de rigueur to the educated Indian consciousness that it has begun to see the English circumambience pretty much like an educated reader recognizing a master quote from a classic, or nodding in pleasant surprise to classical allusions, in casual conversations.

For all this, the larger India has not yet come to reasonable political and intellectual terms with English. Its legacy is at once priced and discounted by the very Indians who nonetheless recognize English to be their sole medium and message for determining where they stand in such crucial matters as trade and business, education and culture, national and international relations. Yet another dimension to this irony is the freedom the Indians seem to have gained by their continuing servitude to English. For a country that is given to gloating over its demographic dividend, it is hardly surprising that English is certainly aspirational for the Indian youth. Those in the business of English (and Business English) in India never tire of emphasizing the affinities of English with exemplary business practices, centres of sophisticated work and global outreach. And yet, the Indian youth are probably the most neglected among the sections of this country in terms of educational opportunities, employment, social welfare, health-care, self-help orientation and training. Most ironically, such questions are still ‘academic’ and debated in the public media and classrooms across the country largely in English .

As early as 1909, M. K. Gandhi realized that the worst effects of British colonial rule would be seen, in the long run, when Indians unproblematically conflate ‘modern’ with ‘English’ and vice versa. All this modernity will “make India English,” he said, or lead to an “English rule without the English man” (28). The demand for more and more western institutions and the ideas that underpin them ― dress, food, entertainment, pedagogics, health/ hygiene and medical practices, railways, public policies and projects, the law and parliamentary system…― signalled for Gandhi the collocation of English and colonial modernity in the Indian mind. When we see the persistence of neo-Macaulayism in India, we ought to concede somehow that Gandhi’s fears were not wholly unfounded. The Report of the University Education Committee of 1949 endorsed Gandhi’s fear by observing that “The use of English divides the people into two nations, the few who govern and the many who are governed, the one unable to talk the language of the other, and mutually uncomprehending [sic]” (316). Put differently, English has some strange way of distancing Indians from themselves and making way for unfair discrimination and stigmatization, for engineering and sustaining democratically untenable schisms between and among workers, institutions, and communities. More perniciously, all these divisions and differences are hard to trace directly to a language or a culture, a source called English , an authority that seems to emanate from some unknown centre outside India, a supervening power to which none of the privileged classes in India is able to meaningfully respond, let alone offer self-determined resistance. In absenting itself from the immediate scene of political action, English has succeeded nonetheless in promising to new India ‘modernity’ other societies are unlikely to acquire without it, or in offering multiple projects and prospects under its aegis that are bound to remain unfinished.

The crucial question English raises now is whether the Indian élite wants the modernity that still remains an unfinished project even in their own understanding of it. Certainly this grim vindication of the Gandhian scenario of “English rule without the English man” needs no further debate. The grand narratives of modernity (with an enormous English underpin) have repeatedly echoed Gandhi’s critique of English modernity by worrying about the servitude it imposes on pre-modern societies, their cultural ‘otherness’ interpreted to be a lack only western modernity could somewhat mitigate. Now this is a crucial detail the reformist agenda of English India has not yet quite registered. If one casts English as an effulgent centre and relegates all non-English thought to an eternally dismal Indian periphery, English surely will proffer an illusion of progressive freedom. Modernity contradicts itself when English practically pre-empts all national debates by depriving the Indians of native options and avenues for self-sustained social wellbeing.

Among the most eloquent thinkers of English India used to be A. K. Ramanujan (1929 ─ 1993) whose academic work spans anthropological linguistics; Classical Tamil literatures; South Asian folklore, poetics, and history. Perhaps the most distinguished Indian poet and translator in English of his generation, Ramanujan was willing to look into those corners of Indian culture most writers would avert their gaze from. He was fond of a South Indian folktale about an old woman looking for her lost keys in the street all evening. Asked where she thought she had lost them, she says they were perhaps mislaid at home. Then why look for them in the street? Her answer: “Because it is dark in there. I don’t have oil in my lamps. I can see much better here under the streetlights.”

Told in the context of English, the bhāsha s, the Enlightenment and modernity, the folktale immediately situates the élite Indian schools and their English learners on the well-lit streets of global business and trade where they might prosper. But returning home, feeling themselves at home in the folkways and mores that shaped their languages and cultural ethos, the Indian learners “may not find the keys [they] are looking for and may have to make new ones, but [they] will find all sorts of other things [they] never knew [they] had lost, or ever even had” (Ramanujan xiv).

It is unlikely that the principal ghosts of colonization will be laid. For the Indians, nothing suits the sense of English more aptly than medium ─ both the language and the agency that allows communication between the dead and the living. I discovered this while offering an advanced course on “The Politics of English India.” It is one thing for students to read Macaulay’s Minute in this course, and another to read it in a course called “Victorian Literature and Thought.” To my class reading Victorian writers, the Minute seems to swell a cultural debate resonant with discriminations and devolutions that characterized élite British minds of the 1830s, bracketed now with other select and abridged texts in The Norton Anthology (such as W. H. Russell’s Diary in India , J. A. Froude’s “The English in the West Indies,” T. N. Mukharji’s “A Visit to Europe” ) deterministically framed as specimens of prose reflections upon “Empire and National Identity.” As the editors of the Norton Volume E The Victorian Age point out, the Minute breathed the air of noblesse oblige , “the assumption that Britain [ought to] bestow the benefits of its culturally and morally superior civilization upon a lesser people” (Christ p. 1608).While England’s burden of trusteeship, its benevolent zeal in extending cultivation to alien shores, makes some sense in studying Victorian England, the postcolonial Indian classroom sees the political ramifications of reading India in the light of the same Minute. The students wonder why the Minute continues to be magnified out of proportions and nearly all postcolonial readings invest it with a power which indeed it did not have, then or now. For the Minute hardly recommended the abolition of education in Indian languages or sought to deprive the Indians of their native linguistic agency. The Orientalist and Vernacularist bids on the Indian educational scene post-Macaulay were weak; they were down but certainly not out.

These considerations sometimes make us wonder what sound logic of curricular politics enjoins the English departments and Higher Education across India to routinely hold Macaulay’s Minute in continued deference. It is difficult to tell whether their deference is mock or earnest, whether they view the Minute as historical contingency, or as the bedrock of their self-reassurance and raison d’être . Perhaps this is not unlike Ali A. Mazrui’s very shrewd observation that the language of colonial oppression tends to speak with a forked tongue. Now you hear the oppressor, now the oppressed; both saying much the same thing with seemingly contradictory aims and intentions. Mazrui’s example is that of a Kenyan political leader reciting Rudyard Kipling’s “If” before a Nairobi crowd on the eve of public elections there (Mazrui 209). Inspirational democratic values matter more to the colonized rather than the language in which they are dressed or the notoriously imperialistic author who wrote the poem. I sometimes wonder whether any English department in India has a more convincing argument than Macaulay’s in teaching English. 1

English and the Linguistic brokerage

It is indeed a sad state of affairs when no linguistic group within India can freely communicate with another group unless English (and to a very small measure, Hindi) mediates as an interpreter or translator. Now the Utilitarian provenance of English is well known. English, it would appear, charges a handsome fee for any such mediation when native goods and services are delivered at academic or administrative doors, and the Indian languages have all along been willy-nilly paying the tithe unmindful of the loss of their vast and varied cultural produce in the bargain.

The dominance of English is nowhere more directly palpable than in the near-monopolistic English translation of Indian literatures. During the annual literary festivals across India we are treated to the routine debates (in English!) about the greatness of the bhāsha s and the alleged favours English receives from official and private agencies. The celebrated Indian English writer is often an Atticus, so goes the bhāsha -writers’ rant, who can “Bear… no brother near the throne.” English sets non-negotiable terms of literary production and standards for the market; the Indian languages have merely to comply. More crudely but truly, nothing that English cannot ‘receive,’ or can take in linguistically and disseminate on its culturally resolute terms, will ever reach other parts of India, let alone abroad.

When the Master rules, Indians had better master the language of the Master. Protocols of an English Club of the colonial era are clearly in force when English translations cross borders and close gaps within India. This invisible repression, abridgement, or downright abrogation of linguistic rights of less fortunate Indian regions, ethnic groups and minority dialects hardly ever figures in any document of India’s official literary cultures. It is anyone’s guess how the Indians who do not know any English feel estranged and helpless at once when they must confront the State that speaks to them in no other language of law or governance. Larger and larger sections of the public, among them even those who know English somewhat but not the language of legal redress and appellate bodies, have begun to feel that India at present is another country and they do things differently there, even before they grow old and savvy to appreciate the logic of L. P. Hartley’s famous saying.

A perverted notion of correctness and propriety among some Indians seems to court a synecdochic fallacy where English erroneously stands for everything that is universally desirable and conducive to modernity in India: ascendant corporatism, sophisticated life-style, smart-city infrastructure, advanced developmental models, super-specialty healthcare, Wi-Fi media/ communication, global reach/power, educational cultural values/clout, economic liberalization, global trade, geopolitics and business, etc. Ironically, much the same synecdochic fallacy imputes to English all evil motives of the colonial era, especially the colonial master’s language trying to dismantle Indian identity by false promises and cunning inveiglement. In times of social unrest and controversial abrogation of the civil rights by the central or state governments, the net-savvy Indian public are deluded with hyper-active social media campaigns and conferences in English. The unsuspecting young and a small section of bigoted population are always the target of indoctrination and coercion. The hate-mongers of all religious persuasions purvey highly contentious misinformation such as ancient India’s purchase on plastic surgery, stem cell and aeronautic sciences, immunology, sexology and eugenics, etc. The point is that English is routinely harnessed by a section of Indians toward impressively radical as well as deplorably conservative ends. The fundamentalist right and the progressive left are sometimes equally reminiscent of the adversaries they decry; sometimes they become mirror-images of each other. Neither can see the modern as anything but English for all its colonial provenance. The colonial masking of English is at its functionally best when it successfully masks oppressive power.

The persistence of “Macaulayism” has occasionally drawn controversial attention in India. Oddly, both its loud critics and mute adherents see the distance of English typical of a colonialist strategy that is admittedly not without benefits for those who have enough English resources, or are smartly served by English-enabled goods and services. (Observe how suddenly official, formal, serious, even minatory, our exchanges become when intimate friends and family folk use English when they choose to be aloof, or to keep themselves away from brewing trouble, or gainsay ethical commitment. As every Indian schoolchild knows, a teacher’s scolding in English is more scalding than her yelling in a bhāsha .) The political class are particularly drawn to ‘English’ that barricades them from those they see as riffraff. Their official and private habitations are modelled on the old Cantonments and Civil Lines of British military and civilian officers. Almost on a yearly basis the civil servants in our government secretariats across the country need to be reminded of their commitment to the ordinary people they are meant to serve and be mindful of the appropriate use of the bhāsha s of their respective regions. The politico-ideological distance imperial English had kept between the British officers and their tropical subjects was no less physical as Balachandra Rajan shrewdly observes in the following passage:

English was introduced as a conduit of reform, a means of keeping India in step with (although respectfully behind) the continuing advancement of the West. Ironically, it also became a gesture of removal, increasing the distance between government and the governed and establishing an Olympian bureaucracy within a steel frame of self-righteousness. It has been pointed out that entrenching English simply meant that India’s lingua franca would be the language of its rulers and that this had always been so, regardless of who ruled India. Their cultures were carried with their languages into the fabric of India’s multivocality. The British stayed aloof, physically in the segregated world of their cantonments and psychologically on the protective heights of Western superiority and on the platform of racist theories erected later on those heights. (193)

Perhaps it is no coincidence, observes Alok Rai in a recent column for The Times of India , that “the genteel exclusivity of the former Civil Lines― whites only― is reborn in the emergent phenomenon of the gated community. … Of course the colonial bungalow and the gated community are both mutations of the one apartheid model” (11). 2

We see clearly the mendacity of rival claims that conflate English, Modernity, and the West when the claimants hate whoever refuses to see these concepts synecdochically. Writing on the complete dissociation between civility and social sense in contemporary India, Dipesh Chakrabarty instances the extreme reactions of the illiberal left and the disingenuous right in Indian politics for whom the West/English is perhaps a deliberately misunderstood concept:

The West is no longer a question of civilization but of certain kind of aggressive pursuit of freedom in consumption and lifestyle, focused on the freedom of the individual to express him or herself and not be oriented to a community except in seeking protection in public life from violence and oppression that could be directed towards such an expression-seeking individuals. On the other side stands a very violent, oppressive, and patriarchal construction of ‘tradition’, mortally opposed to this figure of the individual that it construes the ‘Western’ as ‘foreign’ and a threat to ‘tradition’ and which therefore subjects the allegedly Westernized women to patriarchal and undemocratic violence. (150)

In short, among those who prefer to keep English away from the underprivileged Indians are, sadly, those who refuse to see English as resurgent subjectivity, subjectivity still evolving and open to process, invention, and growth in a society where English must co-exist and engage with the social reality of Indian languages.

Freed of linguistic bondage to colonial pedagogics and ideological structures, English certainly ought to pose other challenges to those who profess it in India, challenges far more conducive to social change beneficial to young learners than ever imagined by colonial communities and regimes. Drawing upon Michel Foucault, and mindful of the subtleties of power exercised in unequal socio-political domains, Bill Ashcroft puts it this way:

The discursive power of language, that is, its function within the ensemble of relations which constitute the power of imperial discourse, is demonstrated precisely in Prospero teaching Caliban how to “name the bigger light and how the less”. His language “produces” reality and in the colonial situation becomes a key agent in the ‘production’ of Caliban himself. The immediate power of Prospero’s language lies in his role as ‘teacher’ and is enabled, in turn, by his physical enslavement of Caliban. This power is not contained as an inherent property of language […]; rather it is a social practice; it becomes intelligible in the techniques through which language is used (abuse, control, racialization, marginalization). (44)

English in a free country, among a free people of multi-ethnic and multilingual backgrounds, cannot be the same English of a colonial classroom, as suggested by the Shakespearean archetype to which Ashcroft alludes. As I see it, the significance of his parabolic allusion is this: no matter what the teachers insist as their lesson (the contrast between the bigger and smaller light), their pupils will learn only what is most appropriate to them in the contrastive light the lesson affords. One cannot but smile at the ironic turn the Enlightenment trope takes in such splendid thought. Simply put, the Lesson of the Master is hardly the lesson of the pupil. Furthermore, in matters of linguistic pedagogy, it would be prudent not to exercise too much control over the imagination of the pupils, or to restrict the meanings of a world which are infinitely rich and resourceful, given that it is the language after all that imagines such a world. (Children are most imaginative when they learn things they love to learn. Sometimes they beat their PTAs in simple imaginative manoeuvres.) Take away this power from English, it wouldn’t be the language it is for the millions of Indians who are now able to harness its power in shaping a new world and new politics where the small-minded élite will have little power. Both when the Indians use English for writing imaginative literature, or its strength realized in creative pedagogies across the curriculum in schools and colleges in the country, we see its new generative and resistant power. And much of this power English owes to the bhāsha s among which it has grown steadily through two centuries.

And gladly teach …?

And gladly wolde he lerne and gladly teche … – Geoffrey Chaucer’s “Prologue” to The Canterbury Tales

Anyone who has been to an Indian school knows that English is certainly among the rare socio-cultural privileges selectively enjoyed by certain sections of Indians. Good school-education is unequally distributed among Indian children. Most regrettably, it is even denied to the children of poor classes located in our country’s most backward regions, forest and tribal areas. News reports of schools without decent buildings and rest rooms; schools without regular teachers paid by the governments and business classes; and the complete neglect of schooling for the children of immigrant labour in towns and cities are not uncommon even in the states and union territories of the Indian Union with respectable literacy records. In most urban-industrial areas, the crucial distinction in access and preference in education has only to do with English. 3 One might say, regrettably adapting Marshall McLuhan’s proverbial saying, that the medium is the message , as far as Indian schooling is concerned. India is probably the only country in the world where we have poor health and educational infrastructure proportional to the large numbers of children it is supposed to serve, probably the highest school-dropout rates, and the largest number and variety of poor to mediocre teachers of English at the school level. The reasons are too well-known and complicated to list here, but like most political and ideological hypocrisies, the one that makes English ours and theirs by turns is by far the simple explanation.

I have found the pedagogical imperatives of recasting postcolonial subjectivities of learners more challenging than any other, given the still rancorous and unsettling debates about English in India, English among the bhāsha s; the unresolved tension that English continues to create when the Indians across castes and classes see its power as liberating and enslaving at once. For the best teachers of English, the designing of courses for young learners is still a creative challenge. When possible and where feasible, they are trying to see how English will act less minatory and hortatory in a given regional setting, especially when studied within and across our linguistic cultural spectra and emergent creative forms, sometimes helpfully mediated by English. In one sense, without making much conscious effort or deliberate realignment of regional priorities, English acts and enacts comparative roles in Indian schools where it has survived institutional challenges. English continues to fascinate (and perplex) some of the best Indian students. I have even marvelled at the way English reaches out to students of social, natural, physical, medical, and engineering sciences by other means, by proving time and again that there is hardly anything at all in India that succeeds like English success when our best professional minds engage this language creatively here or abroad. In short, our teachers are well aware of the worldliness of English summed up by Alastair Pennycook at his equivocal best: “English is in the world and the world is in English” (78).

Most Indian students sign up for advanced courses in English with not so much English in them as somewhat complex and varied histories of reading in their respective non-English worlds. And this reading is not necessarily of print but of ideas and things as yet, even, unrecorded in print, or uncaptured in mud or mould or metal, plaster or film. If we are trying to ‘teach’ such students English, we shall be wary of administering a pre-set syllabus for them, of courses designed in advance, ones that are unlikely to excite whole classes of readers with phenomenally diverse and richly uneven histories of private reading in the cultures and languages of our country. Our preset syllabi are rather outmoded if completely inflexible and unsuited for such a community, albeit small, of students whose profiles are fast changing in this century. Students I have known over the last 40 years or so expect English to be less naturalized and periodized for the sake of administering eligibility and fellowship tests whose ‘multiple choices’ offer them no meaningful choices at all. To cut short long and complicated arguments, I hope our teachers will begin to ask this: When shall we remake our Norton anthologies of English Literature for the Indian classrooms? And when will such initiatives involving students be tied directly to our classroom narratives?

When honestly confronted, teachers not only in India but elsewhere as well are seriously concerned about the fate of reading in the worldwide English scenario of electronic technology. Of course we need to see the fatality of such things in a contextual, correlated manner— by considering also, how badly our students write when they are left with no multiple-choice questions. The point is that the electronic media have made two mutually incompatible selves of our young readers: one self mindlessly devoted to the digital; and the other, perhaps extra-mindfully, to the printed material. The digital versus print-oriented styles of reading seldom go unproblematically together in the Indian world of learning, which is still largely reliant of scripts, paper, print, notebooks, and written examinations. The quest for such readers seems to be rather misguided because most young readers (and the young faculty deputed to mentor them) scouring websites for instant and immediate help are driven straight toward the Wikipedia entries and e-caskets of widely shared glosses and skimpy annotations that circulate relentlessly among the less gifted and indifferent reading crowds. Our young readers are either too impatient or too easily distracted on the www, or too lazily disposed to turning the onion-skin pages of their Norton and other standardized anthologies. Either way, they really do not get beyond the bromides and platitudes with which they may work to complete a ‘take home’ assignment.

What, on the other hand, would make them readers with discernment, thinkers suspicious of pre-set agendas, speakers ready for tolerant and sharp exchanges in dialogue, and finally, writers whose scholarship and style earn them legitimate credit among their peers? The Indian classroom and the professional class responsible for training readers have a long way to go shaping such a future. What, to me, appears as irreparable damage to sensitive reading and astute analysis of anything worth reading in an Indian English class is the total indifference student-readers show towards address (that is, the particular sense of who is speaking, and to whom, under what material circumstances…) that an addiction to web-browsing and scanning cannot but create in all readers anywhere in the world. “I do not know how to answer the question of how a text is addressed,” admits Anthony Appiah whose essay “Cosmopolitan Reading” (2009) virtually sums up the worries that beset much postcolonial reading and most readership, but insists nevertheless that it greatly helps to know “how productive it is to read [a text] as addressed to one reader rather than to another, how assuming different readers opens up ways of understanding it” (212, emphasis mine). If our young readers appreciate Appiah’s point, they will surely regret not having asked this simple question before they finalized and sought approval for their research themes.

The English learners in India of my generation or the next grew up reading a series of short titles called “Tales Retold.” They were not “comics” but richly illustrated pages for reading. In fact, our reading English began with them, giving us the impression early on that English always retells/ retails stories. And so we used to build a small collection since middle school: Charles Lamb’s Tales from Shakespeare , R. L. Stevenson’s Treasure Island , Charles Dickens’ Nicholas Nickleby , Arthur Conan Doyle’s Hound of the Baskervilles . . . Unsurprisingly, the reminiscences of Salman Rushdie (born 1947) are not only bibliocentric but strikingly allusive to stories that recall other stories, his own and other. He tells us that the thing he fears most is a world without stories to which he might be consigned on some evil day, the walls collapsing around dreamers like him who haven’t yet finished dreaming. The two texts I cannot do without in teaching New Literatures in English are not always Rushdie’s fiction for which he is justly famous, but two of his essays: “Is Nothing Sacred?” (1990) and “Step Across This Line” (2002). In both, he has no new stories to tell us. So he not only retells an old story from time to time but mythologizes it if only to show us that a story so remembered and retold becomes a morality tale. Rushdie has an amazingly shrewd way of circumventing preachiness when he remakes stories. Synoptically told in another context, a tale marks one’s presence, often by transferring its ethical gist to the present. What’s more, reading an English story in India is to find another meaning in/for it, crossing borders and closing gaps, like Kipling’s “If,” suggesting a meaning quite different from what its first reciters and listeners have had. Among my favourite passages in The Practice of Everyday Life (1988) is the following, a passage I would love to see printed on the flyleaf of every course-booklet of the humanities: “An initial, indeed initiatory, experience: to read is to be elsewhere, where they are not, in another world; it is to constitute a secret scene, a place one can enter and leave when one wishes; to create dark corners into which no one can see…” (De Certeau 173).

The following long passage from Rushdie’s “Is Nothing Sacred?” (1991) always prefaces my discussion of the texts I list for a course on New Literatures in English:

Imagine this. You wake up one morning and find yourself in a large, rambling house. As you wander through it you realize it is so enormous that you will never know it all. In the house are people you know, family members, friends, lovers, colleagues; also many strangers. The house is full of activity: conflicts and seductions, celebrations and wakes. At some point you understand that there is no way out. You find that you can accept this. The house is not what you’d have chosen, it’s in fairly bad condition, the corridors are often full of bullies, but it will have to do. Then one day you enter an unimportant-looking little room. The room is empty, but there are voices in it, voices that seem to be whispering just to you. You recognize some of the voices, others are completely unknown to you. The voices are talking about the house, about everyone in it, about everything that is happening and has happened and should happen. Some of them speak exclusively in obscenities. Some are bitchy. Some are loving. Some are funny. Some are sad. The most interesting voices are all these things at once. You begin to go to the room more and more often. Slowly you learn that most of the people in the house use such rooms sometimes. Yet the rooms are all discreetly positioned and unimportant-looking. Now imagine that you wake up one morning and you are still in the large house, but all the voice-rooms have disappeared. It is as if they have been wiped out. Now there is nowhere in the whole house where you can go to hear voices talking about everything in every possible way. There is nowhere to go for the voices that can be funny one minute and sad the next, that can sound raucous and melodic in the course of the same sentence. Now you remember: there is no way out of this house. Now this fact begins to seem unbearable. You look into the eyes of the people in the corridors― family, lovers, friends, colleagues, strangers, bullies, priests. You see the same thing in everybody’s eyes. How do we get out of here? It becomes clear that the house is a prison. People begin to scream, and pound the walls. Men arrive with guns. The house begins to shake. You do not wake up. You are already awake. (Rushdie, 1991. 428.)

The fright is real, the magic of words. The dreamy allegory it evokes is for anyone whose love for liberal arts and literature matches Rushdie’s ardour. For at least some students and their teachers, this scene is apt to resemble pretty much their own schools of English. In any case, the ‘reality’ of this scenario is bound to make at least subliminal sense for many of us. The passage concludes with the following: “Wherever in the world the little room of literature has been closed, sooner or later the walls have come tumbling down” (429). That the little room is not real we know; we also know that it was never meant to be of brick and mortar. But our access to its unreality is a right , a right we call the right to dream. English in India is that little room that gives us (many of us who profess English without being professorial) hope for dreaming in another language. As if seeking “a second opinion,” “another chance,” or “a possible alternative,” for the Indians who think they have languages of their own , English is that other language in which to conceptualize, speculate, realize, or dream, differently. The italicized phrase only suggests that we rethink what we have as ‘our’ language. No one owns a language. There is, in other words, no own language. Nothing can be sillier than the supposition that when you own a language, others should follow you (punningly). On the contrary, we share a linguistic universe, or we don’t. Rushdie’s allegory is superb when it tests our comprehension, whether we follow what he is saying about the rights and freedom we enjoy when we think we are using language.

At the very least, writers and readers ought to claim the right to entertain the supreme reality of this house― in the twin senses of entertain which would be: first, our right to hold it in between our deep slumber and wide wakefulness; and second, our right to be so regaled and indulged by such telling of synoptic tales.

“Indian writers working in English ” is Salman Rushdie’s description of those whom we generally call Indian writers in English ( Mirrorwork , viii). If we know Rushdie at all, he is not likely to have erred especially when he italicizes a phrase to distinguish the work of English writers from India rather than that of the bhāsha writers. It is amusing again to think whether he meant his own as laboriously composed, or works of art ; or English writing by Indians, still unfinished and ongoing, work in progress . Perhaps we are reading too much into Rushdie’s italicized care. In any case, Indian Writing in English (IWE) is large and laborious business, if we are reading it with sheer academic motives (such as collecting texts for college reading, writing essays on them for marks and grades, reviewing them for academic journals, interviewing writers for research publications, or writing doctoral dissertations on them). It is a small subject indeed for the writers themselves and others however when we just think of their English as no more than their right or choice, rather a right of linguistic choice, most suited to them both professionally and personally. ( My writing, my language! ) Many Indian writers have stopped worrying about both English and writing in it because they believe that they are writers in a world to which India belongs, and the language they choose to write in does not really matter, if readers accept and love their work. 4

That granted, students will certainly be interested in looking through what some Indian writers, both of English and the bhāsha s, used to say and indeed had said, one time or the other, when called upon to respond to such loaded questions on their colonial education under the British, their knowledge and experience of the bhāsha s, or what they would think to be “legitimate” for an Indian to create in a language that they may not quite claim to be their own. 5

Contemporary writers in English, either writing in India or writing from abroad, show an increased awareness of the “peculiarities” of their English, and at least the best of them are conscious of differences that discursively mark them out from their fellow-writers in India or across the English-writing world. This consciousness of Indian writers who have made their homes abroad is shaped by their flexible, rather adaptable identities; their local, regional, national, cosmopolitan or some such identitarian hybridity. Their circumstantial commitments of belonging and difference within or outside India show in the language they use. Such identitarian alignments and realignments are the languages (their English among other languages) they use. Although they do not openly theorize such complexities like research students of IWE, writers of English all over the world know that the history of a literature with colonial origins is involuntarily written by the language, not just in it. Writing fiction rather than documents, they are conscious that English for them is not so much an instrument, a “tool,” as a desire to intervene in the language in which history is made. English of Indian literature, especially of the post-Economic Liberalization decades, has been that language of varied and creatively nuanced evolution for a sizable number of writers across the world today who participate in the cultures of mobility their art makes possible.

When IWE is no longer regarded as an autonomous canon but as involved in a continuing dialogue with (and informing ) New Literatures in English, Indian writers of English will be seen as participating in an international English literary world. And in that large world, routine questions of dominance and authority of English hardly figure. If anything, this world, in Alastair Pennycook’s description once again, is English in the World /the World in English. What this in effect means is that IWE today joins and participates in a much larger discourse of writers and readers in the world. It is determined to interrupt the securities and containment of an Eng. Lit. world of standard classics and the canon. As Pennycook remarks, “the concept of [English as] discourse allows for the construction of counter-discourses in English and may offer remarkable potential for change” (84). When IWE thus moves toward discourse, it then begins to see how strong its chosen medium is, or will be, for their India in the world. Like Chinua Achebe and James Baldwin before the new Indian writers, IWE will begin to engage actively in, as Pennycook suggests, “a political struggle over meaning” (84) rather than seek concessional accommodation and acceptance of political meanings English allows/ extends IWE. The political largesse of English will now be a world of meanings into which, and from which, Indian writers contribute, imbibe, and share. In short, they remain members of, if you will, an International Literary Fund.

The cultural logic of English in the World/ the World in English will be easy to comprehend when we see how IWE sheds its shibboleths and begins to shape a global discourse and, if need be, contribute towards a counter-discourse in times of global crises and political struggles. 6 One big block on which IWE discussions have stumbled so often, mostly through the mid-Nineteen Sixties and most of the ’Seventies, is the writer’s mother tongue . Pointless debates have often vitiated the critical scene by asking whether English is or is not a writer’s “primary”/ “first” language or mother tongue. 7 In contrast, how contemporary Indian writers see English now is the subject of Rashmi Sadana’s chapter “Across the Yamuna” in her English Heart, Hindi Heartland . She comments so lucidly on the socio-political transformations that have realigned our linguistic spheres for newer readers and writers of the bhāsha s (especially Hindi) and IWE, located here or elsewhere. Unsettled and itinerant writers welcome and even revel in their respective states of linguistic exile. Virtually unknown to them are singular notions of linguistic identity and belonging to specific and stable regions and nations that a mother tongue putatively affords those who have one such. Most Indian writers of the new generation are more used to multiple, often periodically varying, transit identities and occupational contingencies, so much so that they know nothing of the sentimental attachment to a language they would call “mother tongue” or a first language. If Sadana sees the English-educated, intellectual, career-driven writers relegating their mother tongues to the domestic sphere as “an elite class of cultural producers” (118), she also offers a notable example of a Hindi writer called Geetanjali Shree whose Mai (1993) addresses quite radically what one’s mother tongue purports to be when its contestation with English is part of a young woman’s growth mediated through English and Hindi, mostly on an Indian metropolitan periphery. Of further interest to us is the correspondent transformation that is evident in the English-proficient bhāsha writers like Geetanjali Shree throughout India who, as Sadana notes, are “part of both the intellectual world of English and the creative world of [their respective bhāsha s], a common phenomenon for bhāsha writer[s]” (133).

The Translation Zones of IWE 8

Languages live and grow among the human beings who use them all day, every day. They are therefore found to be most organic and procreative in contact zones, among people who need not even know or use the same language. As a matter of fact, the languages that evolve richer and faster are those that most benefit from their brushes with languages so unlike themselves. It is naïve to believe therefore that English in current use, for all our sanitized care in the departments of English, will stay insulated against the bhāsha s. Even within the four walls of the classroom or college, English hardly remains ‘standard’ or ‘pure.’ Since no language always has its meanings alone, English again has lived and grown in multiple live zones of the bhāsha s, whether or not it explicitly translates, interprets, lends words or phrases, modifies expressions, corrects terminological errors and closes audibility or intelligibility gaps for the nonce, as and when such needs arise. English, on its part, equally benefits from all bhāsha s when human users allow its free movement within this zone. What all this means is that we need to enlarge and revise our textbook-definition of translation as pure and simple transference of words and ideas, of one language carried over to another language. Languages are not chattels. They still do not go from one place to another in U-Haul trucks or are served by Agarwal Packers and Movers. It is very likely that IWE looks and sounds like an English translation from a bhāsha , or a translated work from a bhāsha looks and sounds like IWE. The reason is that the transport of ideas and expressions is seldom hierarchical (primary/secondary, source/target) or unidirectionally straight, singular or coherent in English when Indians use it most creatively within their respective bhāsha worlds. Our best writers let their English imagine itself. As a matter of fact, the best IWE we have is one where we see English imagining itself in a bhāsha , or a bhāsha imagining itself in English. 9

The evidence for this strange but truly daring phenomenon is not unavailable in IWE though scarce. If we turn to poets who lie less about their writing than the artful dodgers of fiction, it will be easy to collect enough samples, although a good many contemporary writers of prose since G. V. Desani, who often set themselves tasks beyond what they can do but hope their multilingualist English can, have made no bones about it. For someone who knows no Indian language at all, let alone Marathi and Hindi spoken by the Mumbaites, Arun Kolatkar’s poetry sounds English in most of its English parts. But his peculiar bilingualism, as reflected clearly in poems like Jejuri , is the main subject of Anjali Nerlekar’s Bombay Modern: Arun Kolatkar and Bilingual Literary Culture (2016). In this fascinatingly rich book of bilingual readings of bilingual textual fragments, Nerlekar quotes the following passage from A. K. Ramanujan, who like Kolatkar, writes an English beside, between, and beneath several bhāsha s and folkloric patois:

When I write in Kannada, I’d like all my English, Tamil. etc. to be at the back of it; and when I write in English [,] I hope my Tamil and Kannada, like my linguistics and anthropology, what I know about America and India, are at the back of it. It’s of course a hope and not a claim. I’m less and less embarrassed of keeping these doors open even when it’s dark outside and it’s 3 a.m. inside. (Quoted in Nerlekar 211)

A better way to give it the focus it deserves will be to recall Deleuze and Guattari’s “Minor Literature” of Kafka, and notice that some Indian writers deterritorialize imperial (Anglo-American) English for “minority” uses (as Joyce and Beckett did within their precincts of Gaelic and Irish). That is to say, they do not try hard at all to subserve an imperial rhetorical diktat but work English their way, minoritize it within a larger English world, pretty much like Kafka had done with his Prague German. 10 The attention to the granular texture of a writer’s medium begins here.

Among the most celebrated “Indian writers working in English ,” to borrow Rushdie’s phrase once again, is Arundhati Roy whose language has received very insightful attention in Evelyn Nien-Ming Ch’ien’s book called Weird English (2004). Roy, among many other Indians who write only in English, does not believe that any one language, least of all English, is superior to other languages here or elsewhere; that for certain kinds of writing or situations involving South Asian/ Indian lives, this one language is better suited than any other, etc. As a matter of fact, she believes in the creative potential that the anarchy of bhāsha s affords a writer of her political ambition and persuasion. Rather than feeling hamstrung, therefore, she is excited and encouraged by the little worlds of communication such anarchy makes for, despite the vast differences and disparities of socio-economic-educational levels of Indians, the resultant discursive styles, the literary and folk traditions that still sustain these little worlds against the big worlds of English corporations and global business. Ch’ien reads in Roy’s non-fictional prose the clearest political statement it makes, leaving us in little doubt how Roy’s language matches the subject she chooses to write on:

Roy champions weird English as the antidote to the dominance of bigness. In her essays, big words are often used to shore up big values, values that scare the small into submission: words like “globalization,” “corporate,” and “nuclear,” which can lead to the commission of evil against the powerless. The form of her writing encourages allowing small, often visually dismissed, marginalized entities into our field of vision. (156)

Roy’s vote, as we find out thanks to Ch’ien, is for that Imaginary English, on the analogy of Benedict Anderson’s Imaginary Communities and Salman Rushdie’s Imaginary Homelands, all such ‘imaginaries’ urging us to reflect on differences and distances differently. And so must, the argument seems to proceed, the First World English. Ideally, that is. Anglo-American Englishes will now (ideally) respect and receive (heartily) into its politics, English Writing from the Indian subcontinent in their ‘imaginary,’ if they mean to do business with our smaller polylingual reading and writing worlds. As has been noted by translation theorists and commentators such as Marilyn Booth and Emily Apter, if the Centre-Periphery logic persists in intellectual transactions, a Third-World story in “Weird English” can reflect either its lowness and poverty of cultural resources, or boldly flaunt its cussedness as an ideological mark of its unassimilable and aggressive stance. That is to say, IWE could command due respect for its difference from Anglo-American readers, or evoke pathetically scornful otherness from them. Translation always runs this terrible risk― it shows too much or too little; it depends on how readers at the other end construe cultural surpluses or deficits.

Of course writers like Roy and Rushdie today couldn’t care less how they are received, after having arrived. That Roy in particular has a very considered (shrewd) sense of the scale and range of linguistic choices is further evident when she contrasts the ways her English works, or is rather made to work, in The God of Small Things and The Ministry of Utmost Happiness . She tells Avni Sejpal:

The God of Small Things and The Ministry of Utmost Happiness are different kinds of novels…. In both, the language evolved organically as I wrote them…. In The God of Small Things , I felt my way toward a language that would contain both English and Malayalam—it was the only way to tell that story of that place and those people. The Ministry of Utmost Happiness was a much riskier venture. To write it, I had to nudge the language of The God of Small Things off the roof of a very tall building, then rush down and gather up the shards. The Ministry of Utmost Happiness is written in English but imagined in many languages—Hindi, Urdu, English… (“How to Think about Empire”).

This is not to deny that all is, or will be, quite well for the bhāsha s because in all unequal business transactions, some loss is inevitable, and that loss will be borne usually by the “weaker” party. Rather than quibbling about who in this transaction is really weak , it will be useful to remember that when speakers are at a loss for words and phrases (and replace them with those in another tongue) they are unaware that a significant part of living in their language is lost for ever. While the Roys and Rushdies have seldom known that life in which they grew up (or do not care to have noticed that growth as carefully as they have, the larger politics of lives and languages), it is good to be reminded by someone whose growth as a writer cannot be distinguished from his nurturing language. Iain Crichton Smith tells us that “for the islander to lose his [sic] language … would be to lose to a great extent the meaning of his life and to become a member of a sordid colony on the edge of an imperialist world” (Quoted in Patterson 11). But Smith who died in 1998 wrote Gaelic and English, and never reconciled himself to the contradictions of the colony, unlike many contemporary Indian writers of English whose other losses in terms of the bhāsha s are nugatory.

Certainly the Indian writer’s advantages of writing in English are not quite different from those of the World-of-English authors. The luckiest of all share the same periodical venues of English creative and critical prose and verse like Granta , Grand Street , The New Yorker , or Virginia Quarterly Review . They are not only good writers of fiction but are quite knowledgeable about, even well versed in, the current political idioms and pedagogic thought in Anglo-American universities. A quick look at the reading prescribed for graduate students in North America will include at least some writers whose English tends to sound and look “odd” beside the writing of their Anglo-American contemporaries. The possibility that the ethnic stamp on the exploitative lives in the Third World, the quirky language of such narratives, will excite curiosity or ensure the acceptance of Indian writers more readily than the neutral-toned and linguistically conformist writing of the old-generation IWE writers (R. K. Narayan, Nirad Chaudhuri, Anita Desai, Shashi Deshpande, Kamala Das, A. K. Ramanujan and others) in the US schools is not quite fanciful. As Aarthi Vadde remarks, “the minority appropriations” of English by writers like Rushdie, Roy and others have unfairly drawn the attention of academics to “the vernacular Englishes” which in turn “has perpetuated the exclusion of works that are not spectacularly hybrid or culturally syncretic from the American postcolonial canon. The classic example of this principle of selection has been Salman Rushdie’s secure place in American English departments and R. K. Narayan’s continual neglect, even though he is widely taught in English departments within India” (17).

Certain kinds, subgenres of literature in English sometimes seem completely off limits or inaccessible to writers, although many Indian writers in English have tried them with moderate or little success. One such is the growing-up-in-English story, because Indian children grow up among the many bhāsha s in their vicinity and English (if they are lucky enough to be in English schools, and their parents/ siblings know English). In any case, after Roy’s twins in The God of Small Things we cannot easily recall such “growing up English” in a regional world. The difficulty of negotiating such themes in English is never far in the minds of contemporary story-tellers from India, now living abroad. Megha Majumdar’s A Burning has one such character called Lovely, about whom she says the following:

Lovely’s English sounds like it had to come out of her character, and she is somebody who is learning English. There is an element of struggle and aspiration in that, because English is of course the language of the elite, the language of privilege in India. I think Lovely is trying to get to that place. And so I wanted her English to be nonstandard and to hold this spirit of struggle and aspiration within it. I also hoped that, as the reader stays with the book and stays with Lovely, they might find her language to be a magnificent hybrid: Lovely’s own English. She has a realization that I also experienced when I was a kid and struggled to learn English. I was told that I needed to learn English, and we were punished in school for speaking Bengali or Hindi. At the same time, it was really powerful to realize that English could belong to my life even though the picture books I was reading had blond kids making sandcastles on the beach. English could belong to my life when I went with my mother to the fish market. So that realization of where English can settle into was one that I wanted to bring to the book.

When Indians write English, it is perhaps too much to assume that they are completely in charge of their linguistic destiny. All if them do ask, at one time or the other, whether they are writing English or writing in English. It is another matter if they do not see any difference between the two. But some readers do. (See K. V. Tirumalesh in Appendix II .)

It is only fair that we read C. D. Narasimhaiah’s “Centenary Tribute” to Macaulay (1990) if only to see that few Macaulay-baiting postcolonial critics sound either earnest or convincing in their arguments to dismantle “the imperishable empire,” given that they still seek teaching jobs in departments of English here and abroad. None of them will volunteer to teach a bhāsha of their choice for equal wages. Of course Narasimhaiah never minded being old-fashioned in writing the “Tribute” he did and teaching English within and across the subcultures he loved as his own.

The reflection of English culture in architectural ambience has caught the coincidental attention of two teachers of university English. Rajan and Rai are both professors of English, albeit of different generations. It is again only fair to add that other ironies in attitudes, of degree and kind, have also been noticed. Ania Loomba, for one, sees it ironic that the radical teachers of English wanting to rid their syllabus of all colonial character and orientation should be on the same side as “the Hindu right, the champions of what they call the ‘study of culture’, which would cheerfully outlaw English studies appropriating many of our own anticolonial arguments” (222).

In none of the official publications of the state or the central government is the truth of the “English-Vernacular Divide” (the titular phrase I borrow from Vaidehi Ramanathan’s outstanding work on the policies accentuating English/ bhāsha s divide in India) openly stated. The Unified District Information System for Education (2019-20) is an official report of the Central government admits to this divide rather unguardedly when it says “More than a quarter of all schoolchildren in India now study in English-medium schools though Hindi remains by far the biggest medium of instruction …. Anecdotal evidence suggests that in many so-called English-medium schools, instruction is often imparted in the local language, but the rise in enrolment in such schools nevertheless indicates an aspirational urge” ( The Times of India , Hyderabad ed., July 3, 2021, p.1).

Perhaps it is too early to write off the shibboleths of IWE critical debate, particularly those of the 1960s and ’70s such as “Indianness,” “authenticity,” and the implied readership of IWE. Rimi B. Chatterjee leaves “the debate over authenticity” half way through in a recent article hoping for more interesting work in “Indish writing,” which in her view “is still a genre-in-progress” (58).

See Appendix I for short edited samples. Copyright restrictions make this inevitable on a freely accessible website.

Pennycook explains this logic: “Discourses and languages can both facilitate and restrict the production of meanings. When we look at the history and present conjunction of English and many discourses of global power, it seems certain that these discourses have been facilitative of the spread of English and that the spread of English has facilitated the spread of these discourses. It is in this sense that the world is in English. The potential meanings that can be articulated in English are interlinked with the discourses of development, democracy, capitalism, modernization, and so on” (85).

Perhaps Sujata Bhatt’s “Search for My Tongue” is an exasperated response to these debates:

You ask me what I mean by saying I have lost my tongue. I ask you, what would you do if you had two tongues in your mouth, and lost the first one, the mother tongue , and could not really know the other, the foreign tongue.

I have found Emily Apter’s “translation zone” appropriate for characterizing the work area of IWE because I believe that the best of our writers in this tradition have always accessed some bhāsha or the other in their writing. This is so, despite wholly abjuring or downplaying their Indian nationality and/ or regional affiliations for valid political reasons. Apter’s zone applies to conceptual territories, “sites that are ‘in-translation’ … belonging to no single, discrete language or single medium of communication” (6). No matter where writing takes place, Indian writers take with them some part of their first-hand cultural/ linguistic repertoire that creates this “zone” for them. Several examples of the bhāsha s playing beneath a writer’s consciousness, and within what specific translation zone this occurs, may be cited but I have examined this phenomenon at length, at once, in IWE and translation in my essay, “ The Cat and Shakespeare … A Tale of Modern Indian Translation” (2010).

Readers will immediately think of their own favourite examples of this phenomenon, but my first example is of course R. K. Narayan’s “A Horse and Two Goats.” For a detailed reading of this story, see the second section of my “To the Indian Manner Born: How English tells its Stories” in Hermēneus (2018).

Cf. Deleuze and Guattari’s minoritizing logic: “How many people today live in a language that is not their own? Or no longer, or not yet, even know their own and know poorly the major language that they are forced to serve? This is the problem of immigrants, and especially of their children, the problem of minorities, the problem of a minor literature, but also a problem for all of us: how to tear a minor literature away from its own language, allowing it to challenge the language the language and making it follow a sober revolutionary path? How to become a nomad and an immigrant and a gypsy in relation to one’s own language?” (169)

Appiah, K. Anthony. (2001). “ Cosmopolitan Reading .” In Vinay Dharwadker (Ed.), Cosmopolitan Geographies: New Locations in Literature and Culture . New York: Routledge. 197-227.

Apter, Emily. (2006) The Translation Zone: A New Comparative Literature . Princeton, NJ.: Princeton UP.

Ashcroft, Bill. (2009). Caliban’s Voice: The Transformation of English in Post-colonial Literatures. London: Routledge.

Bhatt, Sujata. “Search for My Tongue.” https://librarynewstuff.wordpress.com/search-for-my-tongue-sujata-bhatt/

Booth, Marilyn. (2003) “ On Translation and Madness .” Translation Review , 65. 47 ‒53.

Chakrabarty, Dipesh. (2012) “ From Civilization to Globalization: The ‘West’ as a Shifting Signifier in Indian Modernity. ” Inter-Asia Cultural Studies , 13 (2), 138 ‒ 152.

Chandran, K. Narayana (2010). “ The Cat and Shakespeare and pooccayum shakespearum : A Tale of Modern Indian Translation. ” Comparative Critical Studies , 7. 1. 69 ‒ 81.

_________. (2018) “ To the Indian Manner Born: How English tells its Stories.” Hermēneus: Revista de traducción e interpretación , 20. 87-104.

Chatterjee, Rimi B. (2009) “The Debate over Authenticity: How Indian is Indian Writing in English and How Much Does This matter?” Anxieties, Influences and After: Critical Responses to Postcolonialism and Neocolonialism . (Ed.) Kaustav Bakshi, Samrat Sengupta, and Subhadeep Paul. Kolkata: Worldview. 43- 60.

Ch’ien, Evelyn Nien-Ming. (2004) Weird English . Cambridge, Mass.: Harvard UP.

Christ, Carol T. & Catherine Robson. (Ed.) (2005) Volume E. The Victorian Age. The Norton Anthology of English Literature . (8 th Edition). New York: W. W. Norton.

De Certeau, Michel. (1988) The Practice of Everyday Life. Trans. Stevan Rendall. Berkeley: University of California Press.

Deleuze, Gilles and Félix Guattari. (1975/ 1994) “What is a Minor Literature?” Falling into Theory: Conflicting Views on Reading Literature . Ed. David Richter. Boston: Bedford/ St. Martin’s. 166-172.

Eco, Umberto. (1994) Reflections on The Name of the Rose. Trans. William Weaver. London: Minerva.

Gandhi, M. K. (1997) Hind Swaraj and Other Writings . Ed. Anthony J. Parel. New Delhi: Cambridge University Press.

Loomba, Ania. (1999) “ Fundamentals and English Studies.” Textual Practice , 13 (2): 221‒ 225.

Mazrui, Ali A. (1975) The Political Sociology of the English language . The Hague/ Paris: Mouton.

Narasimhaiah, C. D. (1990) “Thomas Babington Macaulay: A Centenary Tribute.” The Indian Critical Scene: Controversial Essays . Delhi: B. R. Publishing Corp. 1‒ 12.

Pandian, Anand. (2021) “Ethnographic Fictions: Talking with Megha Majumdar.” Public Books , 26 April.

https://www.publicbooks.org/ethnographic-fictions-talking-with-megha majumdar/?utm_source=PUBLIC+BOOKS+Newsletter&utm_campaign=2dead650e7-EMAIL_CAMPAIGN_2021_04_30&utm_medium=email&utm_term=0_d048c39403-2dead650e7-47238629&mc_cid=2dead650e7&mc_eid=cb83033c86 Accessed 10 September 2021.

Patterson, J. R. “ Speaking in Tongues. ” (2021) World Literature Today , 95. 2. 10-12.

Pennycook, Alastair. (2001) “English in the World/ the World in English.” In Analysing English in a Global Context : A Reader . Ed. Anne Burns and Caroline Coffin. London: Routledge. 78-89.

Rai, Alok. “ Is the Modern Gated Community Turning Us into Brown Sahibs? ” (2021) The Sunday Times of India , Hyderabad edition. September 26. 11.

Rajan, Balachandra. (1999) “Macaulay: The Moment and the Minute.” Under Western Eyes : India from Milton to Macaulay . Durham: Duke UP.174- 197.

Ramanathan, Vaidehi. (2005) The English-Vernacular Divide: Postcolonial Language Politics and Practice . Hyderabad, Orient Longman.

Ramanujan, A. K. (1991) Folktales from India (xiii- xxxv). London: Penguin.

Report of the University Education Committee . (1949) New Delhi: Government of India Press.

Roy, Arundhati and Avni Sejpal. (2019) “How to Think about Empire.” Boston Review , January3, 2019. https://bostonreview.net/global-justice/arundhati-roy-thinking-about-empire Accessed July 10, 2021.

Rushdie, Salman. (1991) “Is Nothing Sacred?” Imaginary Homelands . London: Granta/ Penguin. 415-429.

Rushdie, Salman and Elizabeth West, eds. (1997). Mirrorwork: Fifty Years of Indian Writing 1947‒ 1997 . New York: Henry Holt.

_________. (2002) Step across this line: collected non-fiction 1992- 2002 . New York: Penguin.

Vadde, Aarthi. (2013) “Putting Foreignness to the Test: Rabindranath Tagore’s Babu English. Comparative Literature , 65. 1. 15-25.

The following edited excerpts from books and essays are mostly on what our writers think about their use of English and what IWE means for them. Owing to copyright restrictions and, in some cases, the difficulty in tracing them to their authentic sources, the texts are short. Where a context, or immediate provocation, for an excerpt needed to be supplied, I have done so in a line or indicative phrase. KNC

______________

Anita Desai

Fortunately I began to write at an age when I was not conscious of the different elements of my life being elements of different cultures: to me they were one and indivisible. I did not feel I was confronted with a choice but with a heritage. When I was considered ready to go to school, at the age of six, my parents chose the nearest school, the one most convenient for me to attend, which happened to be a Christian mission school. There the first language I was taught to read and write was English (incidentally not the first language of either of my parents), and it became therefore my literary language, the language of books and writing. I learned the alphabet and I began to write and I did not encounter any problem—it was adequate for my purposes and I could do with it what I liked; I found it flexible, elastic, resilient, capable of taking on whatever tones, rhythms, and colors I chose. Of course I was taught Hindi as well, but I never used it for any creative purpose. I can explain this only by recalling that the Hindi texts we were given to study were, in contrast to the English ones, dry, pedantic, unimaginative, and unrelated to the simplicities of everyday life. They were also unattractively printed and published, a not unimportant factor to a child who, at that age, judges by the feel, the touch, and the taste of things. I read and owned many beautifully published books in English, not one in Hindi. Years later, when I was searching for attractive Hindi books for my children so that they should not grow up with the same instinctive antipathy, the only ones I could find were printed by the Soviet Union. I do blame this in part for an early lack of interest in Hindi literature. Later I found that knowing English opened for me the world of Russian, French, Latin American literature, the literature of the whole world. I have always considered this the most wonderfully good fortune; I would not want to be circumscribed to one language. I cannot imagine what it would mean for a writer to be restricted to one language. Again, I have to admit that I do not belong to a part of the world or to a time when one culture or one language is the norm. Am I wrong to think this an enrichment, not an impoverishment?

And as long as the English language is universal, it will always remain Indian. And the most remarkable books published in the English language in India, in the last hundred and fifty years and the most original are the works, not of poets and novelists, but of philosophers and sages¾Raja Rammohun Roy, Keshub Chandra Sen, Vivekananda, Sri Aurobindo, J. Krishna Murti, and Sri Krishna Menon (Sri Atmananda Guru of Travancore).

It would then be correct to say as long as we are Indian¾that is, not nationalists, but truly Indians of the Indian psyche¾we shall have the English language with us and amongst us, and not as guest or friend, but as one of our own, of our caste, our creed, our sect and of our tradition.

What caste will English have then? Like that pioneer Raja Rammohun Roy, we too may make singular changes in English syntax, make its grammar suit our philosophical predilections; we may make use of long Indian words from Sanskrit or Malayalam (say like ‘brahmacharya’ or ‘harikathākālakshēpam’,); we may offend the ears of the good Englishman by our inability to use the letter V. and W. as though they came from the same posture of tongue and labial disposition; we may still think Charles Dickens the greatest writer of fiction, and wonder that no Englishman quotes Tennyson anymore; we may know by heart and recite like Sanskrit verse, with rhythm, hand-clap and foot-beat, passages from John Stuart Mill with the firm conviction that never was philosophy more at home with us than with this great Englishman on our tongues; we may even now read Marie Corelli and regard her outlook on love as the very English of English, and the most eternal of eternal; we may hear Mr. Stephen Spender recite his melodramatic poetry, and say to each other, “And, Kitta, but that is not as good as Coventry Patmore;” we may write editorials in our papers reminding ourselves that C.P. Scott wrote such and such an editorial during the Boer War that made Queen Victoria ask Disraeli, who it was that dare write such impertinence about the realm (our English History may be wrong, but we are earnest); and our young men still know little of T.S. Eliot or Dylan Thomas nor understand what the Logical Positivists in England have discovered, but we shall continue to read and speak English. It has settled in India, and I repeat, we will not let her go.

Nirad Chaudhuri

[The following edited excerpts from The Continent of Circe (1965), pp. 24, 28 are among the most forthright passages, especially on the novelists who ring false when they try to capture the plain lives and characters of India. Chaudhuri’s sense of our writers’ English and native sensibilities is unerring, although his critics never tire of faulting him precisely for this sense. Unflattering but candid, Chaudhuri is among our first writers to win world recognition.]

Unfortunately, even those Indians who write novels about themselves in English try to do no better. They take their cue from the foreign dabblers with India. They themselves are not very well posted about their own country, and most of their information is raw material gathered ad hoc . They belong to the Anglicized upper middle-class. Moreover, just to acquire the desire to write novels in English they have to de-Indianize themselves substantially.

Over and above, in order to be novelists in English, these Indian writers are faced by a problem of writing for tackling which they have neither the knowledge nor the strength of mind. The life, the mind, and the behaviour of Indians are so strange for the people of the West that if these are described in ordinary English the books would be unintelligible to English-speaking readers, and unacceptable to British or American publishers. Most Indian writers solve this problem, not by choosing a genuine Indian subject and creating an adequate western idiom to express it, but by selecting wholly artificial themes which the Western world takes to be Indian, and by dealing with them in the manner of contemporary Western writers. To put it briefly, they try to see their country and society in the way Englishmen or Americans do and write about India in te jargon of the same masters. The result is an insufficient imitation of the novels about India written by Western novelists. India is far too big a subject for such frippery. […]

No true insight into the Indian mind can be gained without a thorough knowledge of […] at least one Indian language. A very large number of us are indeed glib in English, but glibness and expressiveness are not synonymous. The number of Indians who have a personal expression in English is not large, and it is soon found that the majority of speakers of English employ a conventional diction for putting across conventional ideas.

Tabish Khair

It has been pointed out in different ways by Behramji M. Malabari in 1893 and Raja Rao in 1938 that we do not― cannot― relate to English the way the English, or for that matter the Scots or Irish, do In India, English― without doubt an Indian language today― exists along with other major languages, many of which have long literate traditions and precolonial histories, and most of which have a different relationship to English than they have with one another. […] The question, then, is not whether English is an Indian language. There is not much sense either defending or dismissing English in India today. But any Indian who writes in English has to write with a full awareness of the position […] occupied by English in India, and the relationship of English to other languages in Indian spaces. For, English in India presents some pitfalls and some possibilities that are unique to our historical and cultural situation. A writer of Indian origin in England or Jamaica need not take this into account. But Indian Writing in English can turn a blind eye toit only at the risk of becoming something else.

Jeet Thayil

Those who write in English—a small, Westernized, middle-class minority—are divided by more than language from other Indian writers. Where a Malayalam poet has a distinct readership, English language poets do not. They are known only unto themselves. This has led to crises of identity, to a few inelegant labels for the writing— “Indo-English,” “Indo-Anglian,” “Indian-English”—and to a charged debate that has carried on for at least eight decades.

In this exchange, writers who work in English are held accountable for nothing less than a failure of national conscience. The harshest criticism comes from writers in regional languages who preface their comments with assurances that jealousy has little to do with the intensity of their opinions. It is instructive to hear what they have to say, but it isn’t illuminating. The only illuminating point about the controversy is that it is conducted entirely in English. And it’s worth revisiting for an idea of the context against which Indian poetry has, against all expectation, grown into itself.

Arvind Krishna Mehrotra

Barring a few, most Indian English writers acquire the language they write in and seldom lick it off their mothers’ teats. Everyone equally inherits the tradition which is “very much of this subcontinent,” and everyone has access toits “deposits” in the Indo-aryan and Dravidian languages. If sometimes the poet skips the ritual of offering a prayer to Lord Murugan or his collaterals, it does not follow that he stands disinherited. This whole question of multilingualism should be looked at less jingoistically if it is to have any meaning, as I think it does. […] Most Indian English poets are bilingual and, though it is too early to say how or where, the other language is the torsional force in their work in the same way that Russian presses on ‘Nabokese’ and non-native French, German, and English glow beneath Borges’ Spanish. Indian English Literature belongs with the work of these new ‘esperantists.’

Amit Chaudhuri

One of the reasons for the good health of the vernaculars in pre-Independence India had been the spread of good education and, paradoxically, the teaching of good English in even some of the remotest areas. Those dreaded figures, the missionaries, were often responsible for this – people like E. J. Thompson, who went and taught in small towns and villages (in his case, in Bankura in Bengal) and were conversant with the local language. Thus, Indians from a variety of backgrounds learnt English as a second language and acquired a deep feeling for it; English represented to them social mobility and choice. Many of the greatest and most interesting writers and poets in the vernacular languages were, or are, students or teachers of English literature: Jibanananda Das, Buddhadev Bose, Harivanshrai Bachchan, U. R. Anantha Murthy, Mahasweta Devi. After Partition, the best English education has been restricted to a tiny minority in the major cities and towns. This has meant the constriction of choice and access for the less privileged, and, with this constriction, the depletion of the power of the vernacular in whose name the teaching of English has often been abolished.

The position of English, in India, is both inescapable and ambiguous, an ambiguity that is perhaps insufficiently mapped in its fiction and criticism. It is a unique ambiguity; for it is misleading to compare the way English is used in India, by a small but substantial group, not all of its members by any means well-to-do or privileged, with the space of that the language occupies in, for instance, Africa or America. Moreover, to say that English is now an Indian language – while that may be true – requires all kinds of qualifications and a careful re-examination of that claim; for English is not an Indian language in the way it is an American language; nor is it an Indian language in the way that Bengali or Urdu, for instance, is one. The position and meaning of English in India is still on the verge of becoming clear; it is still part of a process that is far from being complete. But to understand fully, the story of the English language and its most profound impact and extraordinary outcome in India in the past 150 years, one has to turn, paradoxically, from English and the issue of colonialism to the vernacular languages and indigenous history.

V. S. Naipaul

Delight cannot be taught and measured; scholarship can; and my reaction was irrational. But it seemed to me scholarship of such a potted order. A literature was not being explored; it had been codified and reduced to a few pages of “text,” some volumes of “background” and more of “criticism”; and to this mixture a mathematical intelligence might have been applied. There were discoveries, of course: Shakespeare, Marlowe, Restoration comedy. But my distaste for the study of literature led to a sense of being more removed than ever from the literature itself.

The language remained mine, and it was to the study of its development that I turned with pleasure. Here was enough to satisfy my love of language; here was unexpected adventure. It might not have been easy to see Chaucer as a great imaginative writer or to find in the Prologue more than a limited piece of observation which had been exceeded a thousand times; but Chaucer as a handler of a new, developing language was exciting. And my pleasure in Shakespeare was doubled. In Trinidad English writing had been for me a starting-point for fantasy. Now, after some time in England, it was possible to isolate the word, to separate the literature from the language.

Language can be so deceptive. It has taken me much time to realize how bad I am at interpreting the conventions and modes of English speech. This speech has never been better dissected than in the early stories of Angus Wilson. This is the judgement of today; my first responses to these stories were as blundering and imperfect as the responses of Professor Pforzheim to the stern courtesies of his English colleagues in Anglo-Saxon Attitudes. But while knowledge of England has made English writing more truly accessible, it has made participation more difficult; it has made impossible the exercise of fantasy, the reader’s complementary response. I am inspecting an alien society, which I yet know, and I am looking for particular social comment. And to re-read now the books which lent themselves to fantastic interpretation in Trinidad is to see, almost with dismay, how English they are. The illustrations to Dickens cannot now be dismissed. And so, with knowledge, the books have ceased to be mine.

It is the English literary vice, this looking for social comment; and it is difficult to resist. The preoccupation of the novelists reflects a society ruled by convention and manners in the fullest sense, an ordered society of the self-aware who read not so much for adventure as to compare, to find what they know or think they know. A writer is to be judged by what he reports on; the working-class writer is a working-class writer and no more. So writing develops into the private language of a particular society. There are new reports, new discoveries: they are rapidly absorbed. And with each discovery the society’s image of itself becomes more fixed and the society looks further inward. It has too many points of reference; it has been written about too often; it has read too much. Angus Wilson’s characters, for instance, are great readers; they are steeped in Dickens and Jane Austen. Soon there will be characters steeped in Angus Wilson; the process is endless. Sensibility will overlie sensibility: the grossness of experience will be refined away by self-awareness. Writing will become Arthur Miller’s definition of a newspaper: a nation talking to itself. And even those who have the key will be able only to witness, not to participate.

All literatures are regional; perhaps it is only the placelessness of a Shakespeare or the blunt communication of “gross” experience as in Dickens that makes them appear less so. Or perhaps it is a lack of knowledge in the reader. Even in this period of “internationalism” in letters we have seen literatures turning more and more inward, developing languages that are more and more private. Perhaps in the end literature will write itself out, and all its pleasures will be those of the word.

A K Ramanujan

Our very literate father never told us fairy tales, though he too knew them and had heard them in his childhood. But if he talked to us at all, he talked about astronomy, astrology, or Chaucer and Shakespeare and Tolstoy and Dumas, or anything he happened to be reading. My father once told the whole story of Macbeth to my mother in the kitchen, in Tamil, with all of us listening in. It was a rare occasion and we knew it. As we grew up, Sanskrit and English were our father-tongues, and Tamil and Kannada our mother-tongues. The father-tongues distanced us from our mothers, from our own childhoods, and from our villages and many of our neighbours in the cowherd colony next door. And the mother-tongues united us with them. It now seems quite appropriate that our house had three levels, a downstairs for the Tamil world, an upstairs for the English and the Sanskrit, and a terrace on top that was open to the sky where our father could show us the stars and tell us their English and Sanskrit names. From up there on the terrace, we could also look down on the cowherd colony, and run down noisily and breathlessly for a closer look if we saw the beginnings of a festival, a wedding, or a ‘hair to hair’ fight between two women (with the choicest obscenities pouring from them), or a magnificent vilayti , or foreign bull, brought specially to service the local cows.

We ran up and down all these levels. Sanskrit, English, and Tamil and Kannada (my two childhood languages, literally my mother’s tongues, since she too had become bilingual in our childhood) stood for three different interconnected worlds. Sanskrit stood for the Indian past; English for colonial India and the West, which also served as a disruptive creative other that both alienated us from and revealed us (in its terms) to ourselves; and the mother-tongues, the most comfortable and least conscious of all, for the world of women, playmates, children and servants. Ideas, tales, significant alliances, conflicts elders and peers were reflected in each of these languages. Each had a literature that was unlike the others’. Each was an other to the others, and it became the business of a lifetime for some of us to keep the dialogues and quarrels alive among these three and to make something of them. Our writers, thinkers, and men of action¾ say, Gandhi, Tagore and Bharati¾ made creative use of these triangulations, these dialogues and quarrels. For those of us who were shaped in that ‘triple stream’, our translations, poems, lives in and out of India, searches (which we often disguised as research, analysis, even psychoanalysis), and all such explorations, including essays such as these, are witnesses to this lifelong enterprise. Though I shall use the first person singular often in this essay, I believe that neither the things I am talking about nor most of the recognitions are peculiarly mine.

Salman Rushdie

[Excerpt from his review of Hobson-Jobson , 1985.]

Did you know, for example, that the word tank has Gujarati and Marathi origins? Or that cash was originally the Sanskrit karsha , ‘a weight of silver or gold equal to 1/400 th of a Tula ’? Or that a shampoo was a massage, nothing to do with the hair at all, deriving from the imperative form— champo! —of the Hindi verb champna , ‘to knead and press the muscles with the view of relieving fatigue, etc.’? Every column of this book contains revelations like these, writtenup in a pleasingly idiosyncratic, not to say cranky, style. The authors, Henry Yule and A. C. Burnell, are not averse to ticking off an untrustworthy source, witness their entry under muddle , meaning a double, or secretary, or interpreter: ‘This word is only known to us from the clever—perhaps too clever—little book quoted below…probably a misapprehension of budlee.’

The chief interest of Hobson-Jobson , though, lies not so much in its etymologies for words still in use, but in the richnesses of what one must call the Anglo-Indian language whose memorial it is, that language which was in regular use just forty years ago and which is now as dead as a dodo. In Anglo-Indian a jam was a Gujarati chief, a sneaker was ‘a large cup (a small basin) with a saucer and cover’, a guinea-pig was a midshipman on an Indian-bound boat, an owl was a disease, Macheen was not a spelling mistake but a name, abbreviated from ‘Maha-Cheen’, for ‘great-China’. Even a commonplace word like cheese was transformed. The Hindi chiz , meaning a thing, gave the English word a new, slangy sense of ‘anything good, first-rate in quality, genuine, pleasant or advantageous’ as, we are told, in the phrase, ‘these cheroots are the real cheese.’

Some of the distortions of Indian words— ‘perhaps by vulgar lips’—have moved a long way from their sources. It takes an effort of the will to see, in the Anglo-Indian snow-rupee , meaning ‘authority’, the Telugu word tsnauvu . The dictionary’s own title, chosen, we are told, to help it sell, is of this type. It originates in the cries of Ya Hasan! Ya Hussain! Uttered by Shia Muslims during the Muharram processions. I don’t see how the colonial British managed to hear this as Hobson! Jobson! , but this is clearly a failure of imagination on my part.

R. K. Narayan

[The Indian Constituent Assembly debates (1946 to 1950) finally settled for accepting Hindi as India’s ‘national’ language while granting English the status of an ‘associate’ official language for at least 15 years.]

But the language has a siren-like charm and a lot of persistence, and (if we may personify it) comes up again and again and demands, ‘What have I done that you hate me so much?’ The judge does not lift up his head for fear that he might weaken. He assumes the gruffest tone possible and says, ‘You are the language of our oppressors. It is through you that the people were divided, so that those who were masters of English could rule others who didn’t know the language. Your insidious influence wrought a cleavage in our own midst…’

‘You speak very good English.’

‘Well, well, I won’t be flattered by it,’ says the judge. ‘All of us are masters of English, but that proves nothing. You are the language of those who were our political oppressors. We don’t want you any more in our midst. Please, begone.’

‘Where shall I go?’

‘To your own country…’

‘I am afraid this is my country. I fear I will stay here, whatever may be the rank and status you may assign me—as the first language or the second language or the thousandth. You may banish me from the classrooms, but I can always find other places where I can stay. I love this country where:

Full many a glorious morning have I seen

Flatter the mountain tops with sovereign eye,

Kissing with golden face the meadows green

Gilding pale streams with heavenly alchemy.’

‘That is a beautiful Shakespeare passage. However, I cannot allow the court’s time to be wasted in this manner. You have a knack of beguiling the mind with quotations. I forbid you to quote anything from English literature.’

‘Why are you dead set against me, sir? I have a fundamental right to know why you are throwing me out, under the Indian Constitution…’

‘But it doesn’t apply to you.’

‘Because you are not an Indian.’

‘I am more Indian than you can ever be. You are probably fifty, sixty or seventy years of age but I’ve actually been in this and for two hundred years.’

‘When we said, “Quit India,” we meant it to apply to Englishmen as well as their language. And there doesn’t seem to be much point in tolerating you in our midst. You are the language of the imperialist, the red-tapist, the diabolical legalist, the language which always means two things at the same time.’

‘I am sorry, but red tape, parliament and courts have a practical purpose in having a language which can convey shades of meaning and not something outright. This reminds me: have you got the criminal and civil procedure codes in the language of the country now? And have you standardized this language of the country? I remember the case of humble author who got his English works translated into Hindi but later had to put away the manuscripts in cold storage.’

‘He had the translations done by a pundit who appeared to him very good. Not being very proficient in the language, the author accepted what the pundit said as gospel truth and thought that the translations were unimpeachable. But when he showed the manuscript to others, one set of persons condemned it for being too full of Sanskrit words, and another set condemned it for being full of Urdu words. Not being able to decide the issue himself the author put the manuscript out of sight. The moral of this story is…’

‘You need not concern yourself with this problem. We want you to go.’

‘You probably picture me as a trident-bearing Rule Britannia, but actually I am a devotee of Goddess Saraswati. I have been her most steadfast handmaid.’

‘All that is beside the point. Even if you come in a sari with kumkum on your forehead we are going to see that you are deported. The utmost we shall allow you will be another fifteen years…’

‘Fifteen years from what time?’ asked the English language, at which the judge felt so confused that he ordered, ‘I will not allow any more discussion on this subject,’ and rose for the day.

The problems are most acute, in fact, when both parties think they’re speaking the same language: Shaw’s famous crack about England and America being “two countries separated by the same language” is thirty times truer now that sixty countries claim English as their mother—or at least their stepmother—tongue. An Australian will invite you to a hotel and you may be shocked if you don’t know that it’s what you know as a bar. An Indian will “prepone” a meeting, and only if you’re quick enough to calculate “postpone” in reverse have you any chance of showing up on time. Above all, as English has become a kind of prized commodity—and a status symbol—in many corners of the world, those of us born in possession of it are apt to feel as vulnerable as a bejewelled dowager on a dark back alleyway. There’s always someone waiting to jump out and mug us with his English—before we can try out our Bahasa Indonesia on him.

And yet, and yet, there is to all this another dimension. For in speaking a foreign language, we tend to lose years, as well as other kinds of time, to become gentler, more innocent, more courteous versions of ourselves. We find ourselves reduced to basic adjectives, like “happy” and “sad,” and erring on the side of including our “Monisieur”s; and we are obliged to grow more resourceful and imaginative in conveying our most complex needs and feelings in the few terms we remember (like a child rebuilding Charters out of Lego blocks). Think of how English sounds as spoken by Marcello Mastroianni—romantic, suggestive, helplessly endearing. Might not the same be true in reverse? Peter Falk appearing in a German movie ( Wings of Desire ) seems as exotic as Isabelle Adjani in an American one.

Speaking a foreign language, we cannot so easily speak our minds; but we do, willy-nilly, speak our hearts. We grow more direct in another tongue, and say the things we would not say at home—as if, you might say, we were under a foreign influence. Inhibitions are the first thing to get lost in translation: je t’aime comes much more easily than “I love you.” Small wonder, perhaps, that spies are gifted linguists by nature as well as by training (John le Carre was one of the most brilliant language students of his day); entering another tongue, we steal into another self.

And even when we’re not speaking Spanish, but only English that a Spaniard will understand, the effect is just as rejuvenating. Reducing our own language to its basic elements, we find, of a sudden, that it becomes new to us, and wondrous. How vivid the cliché “over the hill” sounds when we’re explaining it to an Osaka businessman! How rich the idiom “raining cats and dogs”! Speaking English as a second language, we find ourselves rethinking ourselves, simplifying ourselves, committed, for once, not to making impressive sentences, but just to making sense. English is the official language of the European Free Trade Association, none of whose six members has English as its mother tongue. Why? Well, says the secretary-general disarmingly, “using English means we don’t talk too much, since none of us knows the nuances.”

Khushwant Singh

Of course, we Angreziwallas derive solace from the conviction that no matter how much the Desi Bhashawallas scream in protest, English has come to stay in India and will remain the chief link language between the different States of our Union and the only means of communication with the world outside.

The great thing about the English language is its adaptability to different climes and communities. When it has gone out to non-English people it has taken on local linguistic habiliments. Thus America has evolved an English distinctly American; the blacks living amongst them have a patois of their own. A good example is the novel, A Hundred Dollar Misunderstanding . It is a dialogue between a young white Southerner and a black prostitute. You can hardly recognise the black girl’s speech as English.

The West Indians, the people of the Caribbeans, the Australians ( Let’s Speak Strine) have likewise an English of their own. India had started creating its own vocabulary of English known as Hobson-Jobson. Pucca Sahibs having the chota hazri in the verandahs of their bungalows spoke this language with their Memsahibs, Babalogs, Khidmutgars and the Koi Hais. It was as rich and picturesque as the Yiddish evolved by the diaspora Jews of Russia, Poland and Germany. It might have developed to a full-fledged language if the English had stayed longer. The base of Hobson-Jobson was English¾as it was in the case of other varieties of the language. Once the base was gone Hobson-Jobson ceased to grow and is now virtually dead.

What about the English spoken by the yaar-dost of our English medium schools? This language, which is for some reason known as Indish, is basically Hindustani in construction with an accretion of mutilated English words.

Indish may survive and even flourish because English is incredibly promiscuous and fecund. English breeds n the most unlikely of places. In England itself the Army and the Air Force have their own vocabularies; English gaol-birds while away their hours in manufacturing a speech of their own. Hippies, homosexuals, pimps, ponces, prostitutes, pushers, fairies, queens¾all have their private languages. It is difficult to keep pace with the new vocabularies; you have to go on learning it all the time. Maybe the Indish of St. Stephen’s (Delhi), Elphinstone (Bombay) Presidency (Calcutta) and Madras Christian may nurture a virile bastard language¾ bastards are always more virile than pure-breds.

Arundhati Roy

So many kinds of entrenched and unrecognized colonialisms still exist. Aren’t we letting them off the hook? Even “Indian English fiction” is, on the face of it, a pretty obvious category. But what does it really mean? The boundaries of the country we call India were arbitrarily drawn by the British. What is “Indian English”? Is it different from Pakistani English or Bangladeshi English? Kashmiri English? There are 780 languages in India, 22 of them formally “recognized.” Most of our Englishes are informed by our familiarity with one or more of those languages. Hindi, Telugu, and Malayalam speakers, for example, speak English differently. The characters in my books speak in various languages, and translate for and to each other. Translation, in my writing, is a primary act of creation. They, as well as the author, virtually live in the language of translation. Truly, I don’t think of myself as a writer of “Indian English fiction,” but as a writer whose work and whose characters live in several languages. The original is in itself part translation. I feel that my fiction comes from a place that is more ancient, as well as more modern and certainly less shallow, than the concept of nations.

Shashi Deshpande

The hostility English often seems to attract has less to do with the fact that it is the language of our ex-rulers and colonizers than that it has become the language of a certain class of Indian that is the privileged the elite, the ambitious. More important in the context of literature, it is not the emotive language of most readers. Generally, English does not gel under the skin as our own languages do. This is perhaps why English writing can never get the kind of response that writing in the indigenous language does. English creates a space between the user and the reader/ listener. It rules out that special kind of intimacy possible only with the language one has learnt as an infant. I see the very intimate connection between a language and a people in the response of indigenous language writers to their society, its issues and concerns. I rarely find English language writers taking up issues in this way. And when they do, I wonder if they have the same sense of frustration and futility I have when, deeply disturbed about something, I write about it and know that my polite little piece will reach out to only a few English-speaking readers― most of whom will be thinking the way I do, anyway. This feeling is at its strongest when I write about women’s issues and know that the language keeps out that mass of women whom I really want to involve.

English differs from the other Indian languages in this, too, that it was not born upon this soil, it has not grown through having been used daily by all classes of people, it has not developed layers, like a pearl, through years of association with the history and culture of a particular people. A language, which does all this, encodes a whole culture, and there is, as the writer Shama Futehally says, ‘a shared suggestion between reader and writer’. Each detail does not have to be spelled out or explained. This does not happen in English, which is why footnotes, parentheses, glossaries, are often necessary. A related point is that those of us who write in English are, in a sense, translators, even if not conscious ones. I became aware of what this involves when I was translating a piece in Kannada from my father’s autobiography. A certain phrase halted me in my tracks. How should I translate it? Since a word is embedded in the culture of the people who speak it, it always carries a load of more than what it literally means and says. How do you transfer all this into a language that is alien to that culture? How do you get in all the connections and associations the word or phrase carries? I realized then that we have to resort to some of the negotiations between languages that translators do. Do we lose out in this process? What would I, as a creative writer, have done with the phrase in my own writing if it had been necessary? Would I have omitted it? Simplified it? Or would I have circumvented the problem by using some other word, losing thereby many of the nuances of the original? Either way, some kind of self-censorship would have been at work.

The following checklist is annotated. It is intended to deflect the attention of students from the more familiar and well-rehearsed accounts of IWE and potted histories of writers and their works. It is advantageous to read the following mainly for the contrary, if contrarian, views of those who are not always teachers of English, or those who think differently. Accordingly, they have adopted a consciously unacademic approach to this subject. Only a dozen items are listed here. Of course there are more. Omissions are not accidents. KNC

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Desai, Anita. “ Indian Fiction Today .” Daedalus (Another India Special Number.) 118. 4 Fall, 1989. 206‒ 231.

An attempt to answer the question: What does Indian Literature evoke? especially for the North-American reader. In this rapid but fairly comprehensive survey of old and new literatures, Desai covers considerable ground in terms of contemporary IE authors, themes and their subtle ideological biases. Affords us some access to Desai’s own ideas about tradition and modernity as refracted through an English prism.

Gopal, Sarvepalli. “The English Language in India since Independence, and its Future Role. Nehru Memorial Lecture, XII. 1988.” Nehru Memorial lectures, 1966 ‒ 1991 . Ed. John Grigg. Delhi: Oxford UP, 1992. 197‒ 212.

A fine survey of politico-cultural implications of English discussed under heads: “Nehru’s First Language Policy,” “But English Stands its Ground,” “New Policy Guarantees Status of English,” “Language of the Elite,” “The Indianization of English,” “But Not as Language for the Masses.” Sections of this survey are valuable for their facts. Moreover, the author is an academic who is a writer of fine prose. He is neither a literary critic nor professor of English.

Ilaiah, Kancha. “Dalits and English.” Deccan Herald , 14 February, 2014. https://www.deccanherald.com/content/137777/dalits-english.html

A short article by a teacher of sociological politics that critiques the institutional segregation of poor Dalit students. It demands “total abolition of the gap between the private English medium schools and the government schools in terms of both infrastructure and teaching methods.”

Kanaganayakam, Chelva. “ Pedagogy and Postcolonial Literature; or, Do We Need a Centre for Postcolonial Studies? ” University of Toronto Quarterly , 73. 2 (Spring 2004). 725‒ 738.

An essay that asks too many, far too complicated, questions for the English teacher anywhere to consider, let alone answer, in the space of a single essay. Its value is more in the questions it raises (especially about the rapidly changing profiles of students of English, pedagogy and praxis), and its unblinkered view of Indian/ Commonwealth/ Postcolonial English Literature than in its uncertain move toward addressing its major worry: “an inherent paradox in teaching postcolonial or world literature within the framework of English departments” (731). Also, some interesting, unusual, bibliographical references in its Works Cited.

Merchant, Hoshang. “My Parsi English.” 2007. Unpublished typescript.

This piece was written to oblige an editor who was then collecting notes and short essays on Indian Writers and English , a project that died aborning. For anyone interested in finding out what happens to twice-minoritized English of minority communities in India, this unpublished note of about 5 typed pages will be at once fascinating and revelatory. Merchant is a well-known gay poet. He studied and taught English in Bombay, Los Angeles, Purdue, Pune, and Hyderabad.

Mitra, Ashok. “Unaware of Gold, 29 October 2007.” The Nowhere Nation. New Delhi: Penguin/Viking, 2011. 200-202.

A perceptive note on the post-Rushdie generation of Indian writers in English. Mitra wonders what the global acclaim means to this new generation when most of them seem to be rather unacquainted with India’s distinguished writers like Saadat Hasan Manto and Manik Bandopadhyay. A strong leftist bias is evident when the author inveighs against global capitalism and the western publishing houses that promote meretricious standards in the culture of reading.

Nayar, Pramod K. Colonial Education in India 1781–1945 . London & New York: Routledge, 2020.

This is by far the richest and most accessible source for researchers at all levels interested in the history and politics of education on the Indian subcontinent. In five volumes it collects reliably authentic documents (rather than interpretive material) that are deployed with sensitive care and order. This makes for comparative and corroborative studies in disciplines as wide-ranging and inter-related as public culture and education, pedagogical praxis, sociology, jurisprudence, parliamentary deliberations, moral sciences, and mutually beneficial colonial transactions on several fronts. Students of Indian English will find here all the major documents of colonial history of a century and a half. They may draw upon these documents to establish or discredit any theory in wide circulation about English, including the one that says that English was imposed on Indian colonial subjects.

Omvedt, Gail. “ Why Dalits Want English?” The Times of India , November 9, 2006, p. 11.

A strong argument for English education that would help weaken and eventually destroy caste discrimination, and contribute towards the empowerment of Dalit children. Adopting Macaulay’s ideas for strengthening the bhāsha s while rejecting Sanskrit studies that promote Brahmanical values, Omvedt sees a bright future for Dalits who will, in time, harness English strength to augment their learning in local languages and the sciences. She cites the examples of the Black community in the US and Savitribai Phule who urged the underprivileged to earn their right to individual freedom and social justice by learning English.

Paniker, K. Ayyappa, Syd Harrex and Jane Harrex. “Second Language Fiction: A Dialogue. The Humanities Review: A Journal of Contemporary Ideas , 1.2 (October-December 1979). 7‒ 14.

A very unusual approach to English fiction as “second language fiction” that opens up the field for quite complex negotiations between multilingual writers and readers; dialogue in translation; bilingualism and biculturalism; comparisons with African, Australian and Canadian fiction; speech rhythms, etc. Half way through the discussion, the interlocutors from India and Australia bring up issues related to writing dialogues, reading characters in fiction that deals with people who live in different cultural and linguistic worlds, and how English fiction is received in different worlds within the so-called “Commonwealth.”

Reddy, Sheela. “Midnight’s Orphans.” Outlook , 42. 7 (February 25, 2002). 54 ‒ 62.

Widely known and sometimes discussed in open forums during literary festivals is the hostility between Indian writers in English and the bhāsha writers. These pages feature a report on, and short interviews with, leading Indian writers on the Indian in writing; who would, in their view, authentically represent India directly to the world outside; and who among them knows their India more. This discussion followed the controversial publication edited by Salman Rushdie and Elizabeth West called Mirrorwork: 50 Years of Indian Writing, 1947 ‒ 1997 .

Sahgal, Nayantara. “The Schizophrenic Imagination.” From Commonwealth to Postcolonial . Ed. Anna Rutherford. New South Wales: Dangaroo Press, 1992. 30‒ 36.

An unusually brilliant and forthright essay on English education and politics of the novel by a distinguished novelist of the first generation. A dissident voice within the Nehru fold, Sahgal pleads for a fiction sensitive to its history, both political and literary. Few writers of today will be able to equal Sahgal’s cosmopolitan vision and elegant English style. This essay ought to be on the reading list of any IWE course.

Tirumalesh, K. V. “Writing-English versus Writing-in-English: New Notes on an Old Theme.” Creative Aspects of Indian English . Ed. Shantinath Desai. New Delhi: Sahitya Akademi, 1995. 57‒ 62.

No on ever seems to have wanted the question Tirumalesh boldly asks anyway. It is as simple as its answer, but Indian writers in English never ask this for fear of confronting its simple truth. This short essay, arrayed neatly in 11 pithy sections, asks us to consider what English urges us to do, and when we begin to do what we are bidden, English further puts us on a course that leads to its creative uses. This unusually candid view hardly belongs to an Indian Writer of English. Tirumalesh is a well-known Kannada writer who has taught English Linguistics and Philosophy for close to 40 years.

Vaid, Krishna Baldev. “The Burden of Ambivalence and dialogue with the West.” Bahuvachan: An Occasional of Arts & Ideas . Ed. K. B. Vaid, J. Swaminathan, and Ashok Vajpaeyi. Bhopal: Bharat Bhavan, 1988. 87‒ 94.

An extremely sensitive and introspective exercise undertaken by one of our very distinguished Hindi/ Urdu writers who taught English in the US (Brandeis University, SUNY- Potsdam) for about 30 years. Vaid believes that his knowledge of English affecting his writing is easier to comprehend than his ambivalence towards English that resists resolution with continued writing and struggle to disabuse himself of it. Puzzlingly, he adds: “I do not altogether regret this burden of ambivalence” (91). At least some major Indian writers in English seem to speak the same language although they do not agree to be as “ambivalent” towards English.

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K. Narayana Chandran

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Indian Politics Essay

Essay on Indian Politics

In the given below Indian politics essay, one can read all about the Indian political system, it's functioning, and the problems faced by it. For India, political scenarios and events play an important role.

The Various Shades of Indian Politics

India is the largest democracy in the world. Almost 1 out of every 6 humans in the world is an Indian. With such an enormous and diverse population, there are a number of political ideologies and political parties which are present and functioning all over the country. The constitution of India gives the right to every citizen of the country to form political parties and contest elections in the country. Although, Politics in India is not only limited to just political parties but has become central to all walks of life among everyone. Politics is said to be the art of influencing the will of the state. We have seen various pressure groups, advocacy groups, interests groups, etc which work in tandem with the political organizations. The work of the political parties is not just limited to winning elections, but it is the duty of every citizen of the country to ensure that our representatives remain responsive to the demand of the people and fulfill their electoral promises.

Political parties in India are generally of two major categories, these are National Parties and Regional parties. The National parties are those political organizations that have a substantial presence in most parts of the country while the Regional parties are those parties that are limited to just one state or a few states where they have some influence. The regional parties are generally formed on the lines of language as the states in India have been organized on the basis of language. The various political interest groups work along with these political parties to lobby for their interest and make sure that the issues which are of concern to the common people are brought to the attention of our leaders. The Media also plays a very vital role in the functioning of a democracy and has been recognized as the fourth pillar of a democracy.

Long Essay on Indian Politics

The functioning of the political system is crucial for the smooth development of any country. India is no different. From being the largest democracy in the world and having the Prime Minister as the supreme leader of the country, Indian politics has its own charisma. In the given below Indian politics essay, one can read all about the Indian political system, it's functioning, and the problems faced by it. For India, political scenarios and events play an important role.

Through this essay on Indian politics, one can get enlightened about working in the country's political system. The entire country revolves around the Indian political system. Every decision and law is taken into account for the development of the country.

An Indian politician is somebody who is elected from his/her constituency. Every politician has their constituency from where they are elected. They then actively delve into politics. Since independence, India has strived forward thanks to the laws implemented by politicians. Indians can take pride in the fact that they are the largest democracy in the world. The PM or prime minister heads the country. He is the head of the government formed at the center. Likewise, the president is head of the central and the state government.

The Indian parliament consists of the upper and lower house. The upper house is known as the Rajya Sabha and the lower house is called the Lok Sabha. The upper house consists of members who represent the states of the country. The lower house consists of members elected to represent the people of the country. The Supreme Court or SC is the protector of the constitution of India. Indian politics comprises three pillars that consist of the central leadership, state leadership, and the village or panchayat raj. The panchayat ray is still prominent in several villages and most rural parts of the country. Thanks to the 73rd constitutional amendment, local governance is acceptable. India is a democratic country where the leaders are elected through elections held once in four years.

The party with the largest vote bank after the election can claim their victory. To vote in India, one must be an Indian citizen, and above 18 years of age. They need to obtain an election card. Anybody can contest in the elections in India. The individual should be an Indian citizen and have completed 25 years of age. Additionally, there are a few more conditions to be met that most candidates become eligible for. In India, there are no criteria for contesting elections. Hence, it is not surprising to note that many legislators have little to no education. One can use NOTA when they feel that their constituent candidate is not well-educated or is worthy of the position.

In this paragraph on Indian politics, one learns about the lack of educational qualifications for the politicians. In most of the developed and developing countries, the politicians are an educated lot. Education and corruption cannot go hand in hand. The opposition needs to be proactive and take a tough stance on the ruling of the government. The country's few significant parties include BJP, Indian National Congress, CPI, AAP, BSP, and the SP.

It is safe to say that the political scenario can be changed for the greater good of the country and society.

Short Essay on Indian Politics

The information given below is suitable for the Indian politics essay 10th class syllabus. Students can make use of it during their examinations. In this short essay on Indian politics, one can read about the nuances of Indian politics.

Indian politics is compared to a great circus where different political parties fight till the end. Most of the elections are marred by corruption on a large scale. Sadly, the country's political climate decides on the communal, social, and economic condition of the country. In this paragraph on Indian politics, one finds out that when the political situation is unstable, then it gives rise to unwanted problems like civil wars and revolutions, as seen in Libya, Syria, and Egypt.

Indian politics has seen it all, right from the birth of the two single largest parties in India, the partition, emergency period, India-Bangladesh war, and the terror attacks. It is a colorful game indeed with plenty of good and bad happening side-by-side. One can hope that India progresses and matures with time. Hopefully, it will be for the greater good and development of the nation. The essay about Indian politics has shown that the freedom of choosing the kind of ideology one wants to take itself lies in Indian democracy.

Conclusion

To conclude the Indian politics essay in English, the Indian political scenario has seen it all. Rulers of dynamic capabilities and charismatic character have taken over the realms of the country.

Likes of Jawaharlal Nehru and Narendra Modi have adorned the coveted position of this country, which is a moment of pride for any Indian.

FAQs on Indian Politics Essay

1. What can one learn from the essay on Indian Politics?

The Indian politics essay reveals the existing Indian political system in the country. It is similar to a game of snake and ladders. Friends become one's enemies, and sworn enemies share the dais during election rallies.

It is becoming a common sight today. Indians can be proud of the fact that they are the largest democracy existing in the world. In Indian politics, the prime minister is the head, and power is equally divided between the central and state governments.

2. Does it help Indian Politics in electing educated ministers?

The main issue plaguing the Indian political system is the lack of education. Even ministers occupying senior positions in the country are devoid of quality education. One can blame the lack of criteria when electing the minister.

This has been going on for decades, and quick changes must be imminent for the betterment of the country. It would help in routing problems like corruption that is the root cause of all issues in the country.

3. What is Politics?

Politics is a very wide subject that does not have one definite answer, for most people it is about winning elections and getting the key to state power. However, according to one of the widely accepted definitions, Politics is the art of influencing the will of the state, which means that not only the political parties and the politicians but every citizen has an active role to play in the politics of this country.

4. Which is a democracy?

According to the famous definition given by Abraham Lincoln, Democracy is a form of government that is for the people, by the people, and of the people. This is good to give a basic sense of the idea of democracy but in the more general sense, it is people deciding what is good for them and taking an active part in the decision-making process of the country.

5. What is the difference between a democracy and a republic?

Democracy is the form of government in which it is considered that the people will be deciding how to govern themselves. While in a Republic, the people give the franchise of their mandate to a selected candidate who represents them in the seat of governance. So the Republic is the enshrinement of the will of the people into a system that selects the people who govern them while democracy makes them responsive to the people who vote for them.

6. How can the write ups along with important questions for Indian Politics be downloaded from Vedantu?

The Online resources at Vedantu can easily be accessed using 4 steps:

Open the Website of Vedantu on your Laptop or you can log in to the Vedantu App through your phone.

Search the subject of Civics along with the particular topic which you are looking for or essays which you may want to find.

Click on Download PDF to download the solution in PDF format.

Enter OTP and then the solutions will be sent to your email id

You can avail all the well-researched and good quality chapters, sample papers, syllabus on various topics from the website of Vedantu and its mobile application available on the play store.

7. What is the importance of elections in Indian democracy?

Elections play a very vital role in any functioning democracy in the world. Elections are the litmus test on how democracy has been working because without a free and fair election process, No true democracy can survive and if the election process is not free and fair then the belief of people will turn away from democratic politics. However, elections should not be seen as the endgame of democracy as a public partition in the development process must be ensured to keep democracy vibrant.

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Essay on Viksit Bharat: A Path to India’s Development

Updated on
Apr 5, 2024

Essay on Viksit Bharat: The Prime Minister of India, Shri Narendra Modi, has an ambition for India; that is to make India a ‘Developed Country’. The Leader has stated that every action of an Indian civilian should be done to make India a developed country; that is, Viksit Bharat.

The formal launch of the Viksit Bharat Mission was a major milestone in India’s development. It is an opportunity for India to show its true potential and become a developed country by 2047, which will complete the 100 years of India’s independence. With the rapid development in major sectors of the economy , experts have predicted that this mission will be accomplished within its time limit.

Table of Contents

1 Viksit Bharat History
2 Viksit Bharat Key Objectives
3 Developments So Far

Quick Read: Essay on Digital India

Viksit Bharat History

On 11 December 2023, the Indian Prime Minister launched the Viksit Bharat @2047 scheme via a video conferencing platform. In this video conference, he declared the formal launch of this scheme along with its four pillars: Yuva (Youth), Garib (Poor), Mahila (Women) and Kisan (Framers).

Viksit Bharat represents a blueprint for India’s development. It aims to achieve the ‘India Great’ target by the year 2047; which was termed as ‘Amrit Kaal’. On 3rd March 2024, the Prime Minister chaired the Council of Ministers, where he talked about a plan for the next five years to work on the ‘Viksit Bharat 2047’ vision.

He stated that if the National Democratic Alliance (NDA) forms a government after the upcoming Lok Sabha elections in 2024, the government will aim to make India a global power in terms of economic growth, social development, technological innovations and soft diplomacy.

‘ Today, the goal of the country is Viksit Bharat, Shrestha Bharat!’ – PM Narendra Modi

Viksit Bharat Key Objectives

The Viksit Bharat has been the prime focus of the NDA. The Prime Minister has expressed his ministry’s action plan to make India a developed nation by 2047. The immediate objectives of the Viksit Bharat scheme are economic growth and sustainable development goals, better standard of living, ease of doing business, infrastructure, social welfare, etc.

To achieve the Viksit Bharat objectives, the Indian Prime Minister aims to enable every Indian citizen to participate in the country’s development at their own level. PM Modi’s vision is strong and sustainable, where every individual will be offered decent living standards and an opportunity to serve their mother country.

The government is encouraging investors to invest in India for advanced economic growth in the subsequent years. The sub-schemes launched under this mission show the government’s dedication to creating a favourable environment for economic growth and business development.

The government is constantly encouraging the youth to actively participate in the government’s schemes and engage in entrepreneurial activities. With schemes like Startup India, Made in India, and Digital India, more and more people are encouraged to participate in the government’s plans for India’s development.

The government is launching schemes on its digital platforms that encourage people to understand the importance of indigenous products and rely on their skills.’

Developing world-class infrastructure to promote sustainable development and an enhanced standard of living for everyone is another objective of the Viksit Bharat scheme. The government is launching large-scale projects to develop the country’s infrastructure, which includes the construction of world-class roads and highways, trains and railway stations, ports, etc. Some of the popular projects launched by the government are the Pradhan Mantri Awas Yojana , Smart Cities Mission, Bharatmala, Sagarmala, etc.

Quick Read: 200+ English Essay Topics

Unveiling the 10 pillars of Viksit Bharat Abhiyan with #economy at the core- paving the way for a #prosperous and #Developed India. India’s model of #development should lead the way for the world to follow. To know more, visit: https://t.co/sqRvRGJePp pic.twitter.com/qhYT2UqeLf — Viksit Bharat Abhiyan (@ViksitBharat) March 5, 2023

Developments So Far

India is currently ranked #5 in economic development in the world, where the nominal GDP is approximately USD 4 Trillion. However, the Indian government is planning to secure the 3rd spot in economic development by surpassing Japan and Germany.

On 3rd March 2024, the Prime Minister discussed the entire roadmap of this scheme with the Cabinet Ministers. Viksit Bharat is a result of over 2 years of intensive preparation. It involves a holistic approach where all the ministries are involved to achieve its prime objective: Make India Great.

The government strategised its planning by consulting its ministers, state governments, academic institutions, private organizations, and ordinary people to come up with innovative and sustained ideas for India’s growth.

Ans. The Prime Minister of India, Shri Narendra Modi, has an ambition for India; that is to make India a ‘Developed Country’. The Leader has stated that every action of an Indian civilian should be done to make India a developed country; that is, Viksit Bharat. The formal launch of the Viksit Bharat Mission was a major milestone in India’s development. It is an opportunity for India to show its true potential and become a developed country by 2047, which will complete the 100 years of India’s independence. With the rapid development in major sectors of the economy, experts have predicted that this mission will be accomplished within its time limit.

Ans. Individuals can visit the MyGov portal to participate in the Viksit Bharat scheme at https://www.mygov.in/.

Ans. On 11 December 2023, the Indian Prime Minister launched the Viksit Bharat @2047 scheme via a video conferencing platform. The four pillars of the Viksit Bharat scheme are Yuva (Youth), Garib (Poor), Mahila (Women) and Kisan (Framers). The immediate objectives of the Viksit Bharat scheme are economic growth and sustainable development goals, better standard of living, ease of doing business, infrastructure, social welfare, etc.

Shiva Tyagi

With an experience of over a year, I've developed a passion for writing blogs on wide range of topics. I am mostly inspired from topics related to social and environmental fields, where you come up with a positive outcome.

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5 Things to Know to Understand India’s Economy Under Modi

As Prime Minister Narendra Modi seeks a third term, India’s growth has received the attention of the world’s investors but inequality has deepened.

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Two construction workers on a rooftop, both kneeling and one wearing a yellow hard hat.

By Alex Travelli

Reporting from New Delhi

Narendra Modi has big money behind him as he appears set to win a third term as India’s prime minister. His party has collected more political cash than the others combined, and the country’s richest business leaders support him.

The campaign is fueled partly by a winning story Mr. Modi tells about India’s economy, some of which can be traced to changes made during his decade in office. He has also benefited from geopolitical currents that have made India more attractive to global financiers. Here are five factors that are essential to understanding India’s economy. Elections will start on April 19 and conclude June 4.

India is big and getting bigger.

India, the world’s largest population , has been poor for centuries on a per person basis. But its economy has developed an undeniable momentum in the past three decades and is now worth $3.7 trillion. Size like that has its advantages: Even one percentage point of growth is monumental.

“Fastest-growing major economy” has become India’s signature in the past few years. In 2022 India became the fifth-largest economy — stepping over Britain. Even if it continues to grow at a relatively modest pace, it should overtake Germany and Japan to become the third-largest economy around 2030, behind only China and the United States.

The “India growth story,” as local businesspeople call it, is attracting a surge of excitement from investors, especially overseas. Under Mr. Modi, Indians are becoming more hopeful about their country’s economic future. As the economy gets bigger, even smaller rates of growth pile on huge sums of wealth.

Yet many facts of the Indian economy remain stubbornly in place. A large proportion of the work force toils on farms, for instance, and a relatively small part of it is employed in factories. Without better jobs , most Indians will be left waiting to taste this success.

There’s nothing like being in the right place at the right time.

Over the past 10 years, the rest of the world has given Mr. Modi opportunities to turn adversity into India’s advantage. He took office as oil prices were cut in half, a huge boost to the country because it relies heavily on imported crude .

The next few years were bumpier. Shocks caused by Mr. Modi’s boldest moves — an abrupt ban on bank notes and a big tax overhaul — were slow to be absorbed. By 2019 growth was slowing to less than 5 percent. Mr. Modi won re-election that year on the strength of a nationalistic campaign after brief border clashes with Pakistan.

When the Covid-19 pandemic came, it was cruel to India. During the first lockdowns, the economy shrank 23.9 percent. A 2021 wave pulled India’s health-care system into crisis.

India’s economic recovery then coincided with a supercharged enthusiasm by Western countries to tap India as an economic and strategic partner. The pandemic had exposed the world’s deep dependence on China as a supplier and manufacturer. And China’s heightened tensions with the United States, its own border clashes with India, and now its uncertain economic prospects inspired businesses and investors to look to India as a solution.

Build, baby, build: India shows off shiny new projects.

The most visible improvements to India’s economy are in infrastructure. Mr. Modi’s gift for implementation has helped build up capacity exactly where India has missed it most.

The building boom started with transportation: the railways, ports, bridges, roads, airports. India is remaking itself rapidly. Some of the developments are truly eye-catching and are laying the tracks for faster growth. The hope is that local businesses will start investing more where the government has lent its muscle.

Investment in India’s education and public health has been less meaningful. Instead, the government under Mr. Modi has aimed to make concrete improvements for ordinary Indians: bringing electricity to most remote villages, and drinking water and toilets to homes that lacked them.

Beneath the gleam, a digital powerhouse is built.

Less tangible but perhaps more significant has been India’s rapid adoption of what the government calls “digital public infrastructure.” This is a web of software that starts with Aadhaar, a biometric identification system established under Mr. Modi’s predecessor, Prime Minister Manmohan Singh. From unique digital identities, it has tied together access to bank accounts, welfare benefits and tax requirements.

This new organization of India’s data, combined with a dense and cost-effective mobile network, has brought efficiencies that grease the gears of commerce. India is proudly exporting the basic framework of its digital architecture to other countries.

Inequality deepens as old problems go unsolved.

Some of the Indian economy’s persistent ailments have been left to fester. Mr. Modi has tried and failed to fix things that plagued previous governments, like industrial policy, the broken agricultural markets and rules for land acquisition. What has become even worse under his government is the country’s vast inequality.

A study published last month by the World Inequality Database in Paris found that while the number of billionaires in India nearly tripled in the past 10 years, the incomes of most Indians were stagnant. The median income is still only $1,265 a year, and 90 percent of the country makes less than $3,900. When so many are left with so little, it is hard to see how domestic consumption will spur faster growth.

The Indian government is quick to reject most such reports; the underlying data is too thin, its economists say. But that’s partly because of the government’s own doing. For all of India’s digital innovation, deciphering what is going on in the country’s economic life has become harder. Under Mr. Modi’s government, fewer official statistics are published and some important data sets, such as those tracking household consumption, have been delayed and redesigned.

What’s more, institutions like think tanks and universities face legal and financial pressure to fall in line behind the government’s messaging.

Alex Travelli is a correspondent for The Times based in New Delhi, covering business and economic matters in India and the rest of South Asia. He previously worked as an editor and correspondent for The Economist. More about Alex Travelli

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Long Essay on Indian Politics. The functioning of the political system is crucial for the smooth development of any country. India is no different. From being the largest democracy in the world and having the Prime Minister as the supreme leader of the country, Indian politics has its own charisma. In the given below Indian politics essay, one ...
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Quick Read: Essay on Digital India Viksit Bharat History. On 11 December 2023, the Indian Prime Minister launched the Viksit Bharat @2047 scheme via a video conferencing platform. In this video conference, he declared the formal launch of this scheme along with its four pillars: Yuva (Youth), Garib (Poor), Mahila (Women) and Kisan (Framers).
5 Things to Know to Understand India's Economy Under Modi
India is big and getting bigger. India, the world's largest population, has been poor for centuries on a per person basis. But its economy has developed an undeniable momentum in the past three ...

Essay on India For Students and Children

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