Fwd: English

[Suresh Khairnar]

---------- Forwarded message ---------
From: Lesley Foster <rjles...@gmail.com>
Date: Wed, 3 Sept, 2025, 00:35
Subject: English
To: Suresh Khairnar <sureshkh...@gmail.com>

Tribute on the 200th Birth Anniversary of Dadabhai Naoroji

(By Dr. Suresh Khairnar, Nagpur, 3 September 2025)

On 4 September 2025, we pay humble respects on the 200th birth anniversary of Dadabhai Naoroji, the pioneer socialist of India and the "Grand Old Man of the Freedom Struggle."

Some may wonder at calling him the first socialist. Hence, I wish to elaborate.

The Parsis, to whom Naoroji belonged, were followers of Zoroastrianism. They migrated from Persia (modern-day Iran) during the 7th century CE and came to India. Today, the global Parsi population is roughly 100,000, of which around 75% live in India and the remaining in Pakistan and the UK. Interestingly, their numbers are declining because they neither accept converts into their faith nor encourage intermarriage. Because of this, the community also faces biological/genetic challenges due to inbreeding. This reality itself should caution modern-day proponents of racial “purity” or fascist ideas.

As early as 175 years ago, Dadabhai Naoroji initiated reforms within Parsi society. Along with his colleagues, he founded the Rahnumai Mazdayasan Sabha to modernize it. In 1848, at the young age of 23, he started the Literary and Scientific Society, and by 1849 this society had started six schools for women in Bombay.

He was also the first Indian to participate in the Socialist International Conference in Amsterdam in 1905, at the age of 80.

Naoroji’s 92-year-long life was dedicated to social reform, laying the foundation of India’s freedom struggle, opposing racial discrimination, and advocating for an egalitarian society at an international level.

So much so that European socialist Henry Hyndman was influenced by Naoroji’s famous Drain Theory. Hyndman even arranged in 1881 a possible meeting between Karl Marx and Naoroji, although it could not take place. Marx, in his writings on imperialism, had studied India’s exploitation by Britain, but his view was Eurocentric. Marx believed industrialization, after ending feudalism, would pave the way for socialism; hence, he supported industrialization.

Today, with Artificial Intelligence replacing human labor, we may face a new social and cultural crisis. Instead of dismantling capitalism, technology seems to be building a new kind of capitalism.

---

Drain Theory and Intellectual Context

Naoroji’s Drain of Wealth Theory is often said to have parallels in Marx’s writings on India. Yet Marx, being Eurocentric, did not study Indian religion, caste, and society deeply. Naoroji, being Indian-born, localized this critique to reflect Indian realities.

However, his contemporary Jyotiba Phule (1827–1890), who was only two years younger, directly attacked caste in his works like Gulamgiri (1873) and his petition to the Hunter Commission (1882). These caste critiques are less visible in Naoroji’s writings—perhaps because, as a Parsi in cosmopolitan Bombay and briefly Dewan of Baroda in 1874, he preferred to focus on political and economic questions, rather than religious-social issues of Hindus.

While Marx (1818–1883), Engels (1820–1895), Phule (1827–1890), and Naoroji (1825–1917) were contemporaries, the limitations of 19th-century communication meant they could not share or exchange their ideas fully.

---

Career and Contributions

• During the First War of Independence (1857), Naoroji was 32 years old.

• At the founding of the Indian National Congress (1885), he was 60 years old.

• He went on to become President of the Indian National Congress three times: 1886, 1893, and 1906.

• He served briefly as Dewan of Baroda in August 1874 but resigned within a month.

• He was the first Indian graduate of Elphinstone College (1845) and later the first Indian professor there (1854).

• He worked in Cama & Co. (the first Indian firm in Britain) and later established his own cotton firm, Dadabhai Naoroji & Co. in England.

During this, he noticed closely the economic exploitation of India under colonialism, and began to document it with evidence. In 1854 he launched the Gujarati newspaper Rast Goftar (The Truth-Teller) and in 1851 founded the Rahnumai Mazdayasan Sabha to reform the Parsi community.

Thus, his long career truly spanned social reform, education, economics, politics, and nation-building.

---

The Economic Critique of Colonialism

After the Battle of Plassey (1757), British dominance spread. Lord Clive himself was stunned by the wealth of Bengal’s capital, Murshidabad.

By 1787, British records show that £300,000 worth of textiles were exported from Dhaka to England. But after Britain’s political control grew, crushing tariffs (by 1817) destroyed Indian exports. Meanwhile, Indian raw cotton was taken to British mills, manufactured into cloth, and re-exported cheaply back to India.

This early destructive tariff war resembles the kind of trade wars seen in modern times.

Naoroji highlighted these realities brilliantly. In 1870, he founded the East India Association in London (a year before Gandhi was born). At Caxton Hall, he exposed, using British financial records, how agriculture, mining, forests, and salt revenues from India were being drained off to Britain.

This became the intellectual economic foundation of India’s freedom struggle.

His main works were:

• Poverty of India (1876)

• Poverty and Un-British Rule in India (1901)

Here, he analyzed government budgets and statistics to show how British salaries, pensions, military expenses, and remittances drained India’s wealth. These became essential tools for later generations of Indian nationalists, as well as for anti-colonial struggles in Trinidad, Indonesia, Ghana, and elsewhere.

---

First Indian in the British Parliament

In 1892, Naoroji was elected as the first Indian Member of Parliament in Britain (Finsbury Central constituency, London).

Every moment of his parliamentary career was spent raising India’s concerns. He was able to present before the British public itself the injustices of colonial exploitation. His courage influenced not only Indians but also European socialists and American progressives who were beginning to critique imperialism.

---

Conclusion

Thus, Dadabhai Naoroji remains the pioneer socialist of India, the intellectual father of the freedom struggle, internationalist, reformer, and the "Grand Old Man of India."

On this bicentenary of his birth (1825–2025), we offer humble respects to this towering figure—who, from social reform within his community to exposing colonial exploitation, to raising India’s voice in the British Parliament, dedicated his entire life to truth, justice, and freedom.

[Anil Nauriya]

Dear Suresh bhai

Thank you for this note..

Just a few errata and addenda:

Dadabhai Naoroji took the initiative for female education by helping establish schools for girls in the mid 19th century.

Also Dadabhai was in Baroda for more than a year (not just a month).

Dadabhai and MG Ranade cooperated on social issues though as Dadabhai said, the political, social and industrial issues required a separate bodies of earnest workers.

The Amsterdam Conference of Socialists was in August 1904 (not 1905).

Gandhiji, Lajpat Rai  and Jawaharlal Nehru and Lajpat Rai, among others derived inspiration from Dadabhai.

Dadabhai guided Gandhiji during his South Africa years.

Watm regards

Anil Nauriya.

[Anil Nauriya]

Dear Suresh bhai

I am resending my earlier  mail of today as it contained some typos. I have also expanded it by adding a few points.

Thank you for your note on Dadabhai Naoroji's 200th birth anniversary coming up tomorrow, 4 September 2025.

This is a very significant and  appropriate occasion for reflecting on India's polity, economy and society.I hope there will be book readings from Dadabhai's writings  organised  throughout the country tomorrow.

Just a few errata and addenda with regard to your note:

 Dadabhai was in Baroda as Dewan for more than a year (not just a month) in the mid 1870s..

From some writings of Karl Marx it is clear that he echoed Naoroji's arguments.

Prabhat Patnaik  makes this point in his latest book "Beyond Liberalism", (Tulika Books, 2025, ). Patnaik cites a letter from Marx in 1881 addressed to Danielson, the Narodnik economist.

It appears that Marx and Naoroji were in touch through thje British Socialist Hyndman. It is difficult to establish that Marx and Naoroji actually met. But that possibility cannot be entirely ruled out either.. 

Dadabhai and MG Ranade cooperated on social issues though as Dadabhai had said, in one of his Presidential addresses  at a Congress session, political, social and industrial issues required separate bodies of earnest workers.

The Amsterdam International Conference of Socialists was in August 1904 (not 1905).You have rightly referred to him as India's pioneering socialist.

R.C. Dutt, Gandhiji, Lajpat Rai  and Jawaharlal Nehru,, among others, derived inspiration from Dadabhai. Aurobindo has also praised a book "Desher Katha"  by Sakharam Ganesh Deoskar (a Maharashtrian settled in Bengal)  which was based on the writings of Naoroji, William Digby and R C Dutt. The book had great influence in Bengal  and according to Aurobindo assisted more than anything else  in the preparation of the Swadeshi Movement (of 1905 onwards).

As is wekll known, Dadabhai Naoroji guided Gandhiji during his South Africa years. 

Gandhiji defends and praises Dadabhai in Hind Swaraj as the author of nationalism in India. .One of the first things  that Gandhiji did on returning from  South Africa (via England) was to call on Dadabhai. He was in Champaran when Dadabhai died  on 30 June 1917 and presided over the condolence meeting held in Motihari in the first week of July 1917.

Warm regards

Anil Nauriya.

[Satinath Choudhary]

Overall, Mr. Foster has showered well-deserved accolades on Dada Bhai Naoroji. However, he did not hold back from pointing out the shortcomings of Naoroji. Mr. Foster is perplexed by the lack of progressive action on the part of Naoroji about caste situation in India. 

Below is a section of his article where Mr. Foster is politely articulating his perplexity regarding Naoroji’s lack of concern about the caste situation. 

<<

Drain Theory and Intellectual Context

Naoroji’s Drain of Wealth Theory is often said to have parallels in Marx’s writings on India. Yet Marx, being Eurocentric, did not study Indian religion, caste, and society deeply. Naoroji, being Indian-born, localized this critique to reflect Indian realities.

However, his contemporary Jyotiba Phule (1827–1890), who was only two years younger, directly attacked caste in his works like Gulamgiri (1873) and his petition to the Hunter Commission (1882). These caste critiques are less visible in Naoroji’s writings—perhaps because, as a Parsi in cosmopolitan Bombay and briefly Dewan of Baroda in 1874, he preferred to focus on political and economic questions, rather than religious-social issues of Hindus.

While Marx (1818–1883), Engels (1820–1895), Phule (1827–1890), and Naoroji (1825–1917) were contemporaries, the limitations of 19th-century communication meant they could not share or exchange their ideas fully.

>>

In his remark, “he preferred to focus on political and economic questions, rather than religious-social issues of Hindus.”, perhaps Mr. Foster is being charitable. However, he rightly appears to be perplexed at the lack of concern about the caste situation in India, as he mentions about Jyotiba Phule’s direct attack on “caste in his works like Gulamgiri (1873) and his petition to the Hunter Commission (1882). These caste critiques are less visible in Naoroji’s writings ...”

Mr. Foster gives dates of birth & death of Naoroji as well as that of Phule to show how contemporaneous they were. Mr. Foster charitably attributed the lack of common ground among them to “the limitations of 19th-century communication ...”

I guess Dr. Ambedkar had rightly criticized Indians for hero-worshipping. When we want to praise a person, we tend to cover up his/her shortcomings. Politely acknowledging the failures of a historical person may humanize them more than deification. 

--
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[sgadh...@gmail.com]

Thank.you

Yahoo Mail: Search, organise, conquer

On Fri, 5 Sept 2025 at 12:07, Satinath Choudhary

<sati...@gmail.com> wrote:

To view this discussion, visit https://groups.google.com/d/msgid/socialist-party-india/CAFQoZO8-CzaRUi4wuA4gds-0xYpP7_nHPCPBBaCDsTTqo5NBuA%40mail.gmail.com.

[Anil Nauriya]

Dear Satinathji

What Naoroji  told the Calcutta Congress of 1906 was : " All the three great purposes - Political, Social and Industrial  -- must  be set working side by side. The progress in each will have its influence on the others" 

He wanted for each of these  "its own earnest body of workers"

Best wishes

Anil Nauriya

[Satinath Choudhary]

Dear Ms. Lesley Foster <rjles...@gmail.com>,

I was glad to see your 

Tribute on the 200th Birth Anniversary of Dadabhai Naoroji

(By Dr. Suresh Khairnar, Nagpur, 3 September 2025)

Kindly posted by Dr. Suresh Khairnar on Socialist Party (India) GoogleGroup:  https://groups.google.com/d/msgid/socialist-party-india/CAOGuZYZHMz%3DoP-t6qBkq4ATq5nK78_Kc2Cr3jzr4aJsbmxQmOw%40mail.gmail.com.

I enjoyed reading your post. I don't know where you posted it. However, to me, it appeared that you were a keen student of Indian history. Therefore, I wanted to connect with you and find out more about you and your posts on the internet and elsewhere. In that vein, I responded appreciatively to your kind post about Dadabhai Naoroji. Unfortunately, your name did not get included in my "Reply All" response. I am therefore re-sending this response to you so that you may comment on my observations, if you desire.

Thank you very much for your wonderful tribute to Dadabhai Naoroji.

 

With warmest regards,

-(Dr.) Satinath Choudhary, A social-political activist and a retired professor of Computer Science and Electrical Engineering.

PS

I am sorry for referring to you as "he" rather than "she". I did not pay full attention to your first name. 

--

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[Satinath Choudhary]

Oops! This thread of emails does not have my appreciative comment on your "Tribute on the 200th Birth Anniversary of Dadabhai Naoroji"

So, I am copying my comments from another thread of emails:

Please forgive all references to you as Mr. Foster, rather than "Ms. Foster."

<<

Overall, Mr. Foster has showered well-deserved accolades on Dada Bhai Naoroji. However, he did not hold back from pointing out the shortcomings of Naoroji. Mr. Foster is perplexed by the lack of progressive action on the part of Naoroji about caste situation in India. 

Below is a section of his article where Mr. Foster is politely articulating his perplexity regarding Naoroji’s lack of concern about the caste situation. 

<<

Drain Theory and Intellectual Context

Naoroji’s Drain of Wealth Theory is often said to have parallels in Marx’s writings on India. Yet Marx, being Eurocentric, did not study Indian religion, caste, and society deeply. Naoroji, being Indian-born, localized this critique to reflect Indian realities.

However, his contemporary Jyotiba Phule (1827–1890), who was only two years younger, directly attacked caste in his works like Gulamgiri (1873) and his petition to the Hunter Commission (1882). These caste critiques are less visible in Naoroji’s writings—perhaps because, as a Parsi in cosmopolitan Bombay and briefly Dewan of Baroda in 1874, he preferred to focus on political and economic questions, rather than religious-social issues of Hindus.

While Marx (1818–1883), Engels (1820–1895), Phule (1827–1890), and Naoroji (1825–1917) were contemporaries, the limitations of 19th-century communication meant they could not share or exchange their ideas fully.

>>

In his remark, “he preferred to focus on political and economic questions, rather than religious-social issues of Hindus.”, perhaps Mr. Foster is being charitable. However, he rightly appears to be perplexed at the lack of concern about the caste situation in India, as he mentions about Jyotiba Phule’s direct attack on “caste in his works like Gulamgiri (1873) and his petition to the Hunter Commission (1882). These caste critiques are less visible in Naoroji’s writings ...”

Mr. Foster gives dates of birth & death of Naoroji as well as that of Phule to show how contemporaneous they were. Mr. Foster charitably attributed the lack of common ground among them to “the limitations of 19th-century communication ...”

I guess Dr. Ambedkar had rightly criticized Indians for hero-worshipping. When we want to praise a person, we tend to cover up his/her shortcomings. Politely acknowledging the failures of a historical person may humanize them more than deification. 

>>

[Satinath Choudhary]

Dear Dr. Nauriya jee,

Thanks for your kind note to me. However, your observation that 

<< What Naoroji  told the Calcutta Congress of 1906 was : " All the three great purposes - Political, Social and Industrial  -- must  be set working side by side. The progress in each will have its influence on the others" >>

and that

<< "He (Naoroji) wanted for each of these ("purposes - Political, Social and Industrial  -- must  be set working side by side. The progress in each will have its influence on the others") "its own earnest body of workers">> appears to be flawed, to my mind. 

I don't know if your observation is your own conclusion (albeit a flawed one, please forgive me for my honest opinion) or an accurate interpretation of Naoroji's thinking. 

When political endeavors are devoid of social concerns, that is what results in political phenomena like what we see among Modi, Trump, and umpteen others, like Hitler, Mussolini, Tojo, to name a few. 

Also, when industrial endeavors are devoid of "social concerns," that is what results in the industrial phenomena like those represented by the continued efforts towards making more and more powerful nuclear bombs, and even smaller bombs, no matter who is using them, when, where they are being used, and so forth. 

In view of the above, "social concerns" must be of prime importance for all human beings. That's, of course, my opinion; others are entitled to their own.

Thank you again,

Regards,

Satinath

======

 

[Satinath Choudhary]

Oops! I again forgot to include the email ID of Ms. Foster in my response. I am also including her ID in this thread, as it is her article that we are talking about. Sorry for this repeated post: 

Dear Dr. Nauriya jee,

Thanks for your kind note to me. However, your observation that 

<< What Naoroji  told the Calcutta Congress of 1906 was : " All the three great purposes - Political, Social and Industrial  -- must  be set working side by side. The progress in each will have its influence on the others" >>

and that

<< "He (Naoroji) wanted for each of these ("purposes - Political, Social and Industrial  -- must  be set working side by side. The progress in each will have its influence on the others") "its own earnest body of workers">> appears to be flawed, to my mind. 

I don't know if your observation is your own conclusion (albeit a flawed one, please forgive me for my honest opinion) or an accurate interpretation of Naoroji's thinking. 

When political endeavors are devoid of social concerns, that is what results in political phenomena like what we see among Modi, Trump, and umpteen others, like Hitler, Mussolini, Tojo, to name a few. 

Also, when industrial endeavors are devoid of "social concerns," that is what results in the industrial phenomena like those represented by the continued efforts towards making more and more powerful nuclear bombs, and even smaller bombs, no matter who is using them, when, where they are being used, and so forth. 

In view of the above, "social concerns" must be of prime importance for all human beings. That's, of course, my opinion; others are entitled to their own.

Thank you again,

Regards,

Satinath

======

[Anil Nauriya]

Dear Shri Satinath

I had written the following mail at 12.45 pm today (placed in square brackets below)

[What Naoroji  told the Calcutta Congress of 1906 was : " All the three great purposes - Political, Social and Industrial  -- must  be set working side by side. The progress in each will have its influence on the others" 

He wanted for each of these  "its own earnest body of workers" ]

The  portion I have placed within  quotation marks above is correctly quoted.

I am sure a library wherever you are situated would be able to assist you.

As for your other opinions, they do not  necessitate or merit a response from me.

Best wishes

Anil Nauriya

To view this discussion, visit https://groups.google.com/d/msgid/socialist-party-india/CAFQoZO-N6j3uOVdrYvE1v8pOqTb-KqEt5WvNPrA%3D9yASHMUO7w%40mail.gmail.com.

[Anil Nauriya]

Thank you Manishadi

On Sat, 6 Sept 2025, 12:26 Manisha Banerjee, <manish...@gmail.com> wrote:

With sincere greetings to all the wonderful people discussing here, I would like to clarify that this article has been written by Dr. Suresh Khairnar and Mr. Lesley Foster has helped in the translation of the same. 

Lesley is a he, not she and is now a Post graduate student. As I happen to know both of them, and is also very much interested in the current topic, I felt like clarifying this. 

Thanks

Manisha Banerjee