Henry Louis Vivian Derozio Essay Example
Henry Louis Vivian Derozio Essay Example

Henry Louis Vivian Derozio Essay Example

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  • Published: July 16, 2018
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The poet expressed his sorrow for the loss of his country's former glory and reverence in his poem To My Native Land. He nostalgically depicted a time when the country was adorned with a beautiful halo and worshipped like a deity. However, he questioned why that glory and reverence had vanished. The poet, who was born on 18 April 1809 in Kolkata to Francis Derozio, had a promising early life. He attended David Drummond's Dhurramtallah Academy school, where he excelled as a student and eagerly delved into subjects such as the French Revolution and Robert Burns.

Drummond, a "dour Scotsman, an exile, and a 'notorious free thinker'"[1], influenced him to appreciate education and logical thinking. In addition to learning about history, philosophy, and English literature, he was also encouraged to challenge superstitions. At the a

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ge of 14, he discontinued his schooling and began working for his father's business in Kolkata. Later on, he relocated to Bhagalpur where he found inspiration for his poetry from the breathtaking views along the banks of the River Ganga. Some of his poems were even published in Dr. Grant's India Gazette.

His critical review of Emmanuel Kant's book gained the attention of the intelligentsia. In 1828, he traveled to Kolkata with the aim of publishing his extensive poem - Fakir of Jhungeera. Upon discovering a vacant faculty position at the newly formed Hindu College, he submitted an application and was chosen for the role. This period coincided with significant unrest within Bengal's Hindu society. Raja Ram Mohan Roy established the Brahmo Samaj in 1828, which maintained Hindu values while rejecting idol worship. As a result, orthodox Hindu society

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reacted negatively to these changes.

Derozio's appointment at Hindu College was in line with the ongoing changes, as he promoted ideas for social change. In May 1826, at the age of 17, he became a teacher of English literature and history at the newly established Hindu College. The college aimed to cater to the growing interest of Indians in English education. Initially teaching second and third classes, Derozio eventually taught fourth class as well, attracting students from all classes.

He had a legendary zeal for interacting with students, freely engaging with them even outside of class hours. His lectures were brilliant, presenting closely-reasoned arguments derived from his extensive reading. He also encouraged students to read free-thinking texts, such as Thomas Paine's Rights of Man. While Derozio himself was an atheist and had renounced Christianity{{Fact|date=August 2010}, he urged students to question orthodox Hindu customs and conventions, drawing inspiration from the Italian Renaissance and its rationalistic ideas.

Derozio, a teacher at Hindu College, emphasized to his students the importance of free expression, desire for knowledge, and embracing their own identity. He also encouraged them to question irrational religious and cultural practices. This passionate approach and close relationships with his students led to them becoming known as Derozians. In 1828, he initiated debates for open discussions on ideas and social norms. Inspired by him, the students established a literary and debating club called the Academic Association in the following year. As part of this club, they published one issue of a magazine titled Parthenon [2].

In addition to writing critical articles about Hindu practices, the students also discussed women's emancipation and criticized various aspects of British rule. Furthermore,

he encouraged students to pursue journalism as a means to spread these ideas among the society, which was eager for change. During the mid 1831, he played a role in helping Krishna Mohan Banerjee launch an English weekly publication called The Enquirer. Additionally, Dakshinaranjan Mukherjee and Rasik Krishna Mallick began publishing a Bengali newspaper named the Jnananvesan[3]. He derived great pleasure from his interactions with students, describing them as young flowers whose growth resembled the expansion of petals.

I observe the gentle expansion of your minds… He was of similar age to most of his students (some were even older). The Derozians' motto was: He who refuses to reason is a bigot, he who is incapable of reasoning is a fool, and he who neglects reasoning is a slave. [1] Therefore, all ideas were subject to questioning. Many of his close-knit group of students eventually revolted against the traditional Hindu beliefs and became part of the Brahmo Samaj, while individuals like Krishna Mohan Banerjee converted to Christianity, and others like Ramtanu Lahiri abandoned their sacred thread.

Peary Chand Mitra, a Bengali writer, authored the first Bengali novel. However, his radical teachings and student group led to strong opposition. The college's Hindu-dominated management committee expelled him as a faculty member due to his unconventional views on society, culture, and religion. This decision was made by a 6:1 vote under Radhakanta Deb's chairmanship because they believed his teachings were morally damaging to students and had a negative impact on societal peace.

This dispute resulted in 25 students from respected families leaving the college. Despite facing poverty, Mitra continued to engage with his students and assisted them in

publishing newspapers. Unfortunately, he contracted fatal cholera at the end of that year and passed away on December 26, 1831, at the age of 22.

Because he became a Christian apostate, Mitra was not permitted to be buried inside the Park Street cemetery. Instead, his burial took place just outside of it along the road.

Derozio, a poet, greatly admired Byron and often modeled his poems after the romantic vein. His poetry often tells native Indian stories in the Victorian style. One of his lengthy poems, The Fakeer of Jungheera (1828), is filled with descriptions of the Bhagalpur region and has a melancholic narrative about a religious mendicant who rescues his former lover from satihood but tragically perishes while fighting off her pursuers. In addition to his longer works, Derozio also wrote several shorter ballads, including The Song of the Hindustanee Minstrel: Dildar!

There are many valuable pearls in the richest sea of Oman, but my fair Cashmerian girl, none can rival you. [5] Fueled by a patriotic desire, he also wrote a significant amount of nationalistic poetry, some of which openly rebelled, as seen in The Golden Vase: Oh! When our country suffers under oppressive chains, when her proud masters treat her like a dog; if her desperate cry is carried by the wind, our hearts should swell to the mournful sound and we should hasten to her aid, just as someone would respond to their unhappy parent's cry! And when we witness the flash of patriotic swords.

Is similar to the desire of spirits to be free, like the returning light of Hope; we should not stop until every tyrant fears us or

until we discover graves... This fervor against imperialism also caused a division between him and the Anglo-Indian (then Eurasian) community, who were mostly pro-British. He once urged his fellow Anglo-Indians to unite and cooperate with the native inhabitants of India for their own benefit. Any other choice will result in increased opposition. Despite his love for poetry and flamboyant attire, he showed little interest in women, although he strongly advocated for women's rights. The women in his poems were also described as lacking individuality. A 1905 biography subtly suggests that his expulsion may have been influenced by homophobia; all of his student meetings were exclusively attended by young male students. His ideas had a profound impact on the social movement known as the Bengal Renaissance in early 19th century Bengal.

Despite being seen as an iconoclast by Christian Missionaries such as Alexander Duff, Derozio's ideas regarding the rational spirit were embraced by Duff's General Assembly's Institution, as long as they did not contradict Christianity and critiqued orthodox Hinduism. Although Derozio himself was an atheist, his ideas played a role in the conversion of upper caste Hindus to Christianity, including Krishna Mohan Banerjee and Lal Behari Dey.

Many other students like Tarachand Chakraborti became leaders in the Brahmo Sama. Henry Louis Vivian Derozio, a poet, philosopher, and thinker, who died at the age of 22, was one of them. Derozio was an Anglo-Indian (referred to as a Eurasian during his lifetime) poet and teacher born in Calcutta on April 10th, 1809. He was the son of Francis Derozio, a Calcutta merchant, and received his education at Drummond's Academy in Dharmtala. At 14 years old, he left

school for commercial work, which he quit after his father's death. Derozio then joined his uncle in Indigo planting at Bhaugalpore.

During the period of his youth, Derozio engaged in various tasks and experiences as an Indigo-planter in Bhaugulpore. He resided with his Uncle Johnson and was under the watchful care of his mother's sister. This time spent at his Uncle's plantation in Bhaugalpore led Derozio to send his poetic contributions, signed as "Juvenis", to Dr. John Grant of the Indian Gazette. The support and recognition received from Grant and his acknowledgement of the poet's talents motivated Derozio to compile his poems into a separate published volume.

Here is a stanza from the poem "Happy Meetings" by Derozio (also known as "Juvenis"), published in "The India Gazette" on March 15th, 1825: "How sharp the pain, how sorrowful the thought, when brought to mind so often, when friends are forced to part, when distance separates their hearts." In 1827, he arrived in Calcutta and at 17 years old, he saw his first work published and quickly became famous. Indigo-planting and Bhaugalpore were left in the past.

Henry Derozio held several editorial positions such as Assistant editor of "The India Gazette", Editor of "The Calcutta Magazine","The Indian Magazine", "The Bengal Annual" and "The Kaleidoscope". He published a volume of poems at the age of 18 and became a teacher at the Hindu College. In March 1828, he was appointed Master of English Literature and History for the second and third classes at the Hindoo College. Derozio was known for his unrivaled passion and dedication while teaching at the Hindu College. As Assistant-master in the senior department, he

pursued teaching as a profession and utilized Literature as a tool to express his creativity.

Despite losing his teaching position due to false accusations of spreading atheism and promoting disobedience, Derozio remained highly influential among his former students, many of whom achieved great success. Additionally, he made significant contributions to journalism by establishing a newspaper called "The East Indian". Some notable individuals who were both close friends and admirers of Derozio's genius included Dr. John Grant, David Hare, Meredith Parker, and D. L. Richardson.

All Anglo-Indians worldwide should familiarize themselves with Derozio's poems and pass them down to future generations. It would be wonderful if Clubs, Associations, and organizations could commemorate Derozio's Birth Anniversary on April 10th, 2002, by engaging in poetry readings and discussions. "To India My Native Land" by Henry L. V. Derozio is a poem that has left a lasting imprint in my memory as it was part of my school syllabus. Additionally, I have recited this poem during a tribute event held in honor of Derozio at the Park Street cemetery a few years ago.

In memory of Henry Louis Vivian Derozio, an exceptional poet and teacher, this article pays tribute to his life. Derozio was born on April 18th, 1809 in Calcutta, India. He received his education at the Dhurumtollah Academy of David Drummond in Calcutta. Coming from the Anglo-Indian community, Derozio had a mixed heritage with his father having Indian and Portuguese ancestry while his mother was English. His father worked for J Scott and company in Calcutta and owned property which allowed him to provide private education for his children.

Derozio had two brothers and one sister,

about whom little is known. At 14 years old, he left school to become a clerk in his father's company, following the customs of his community. During this period until his untimely death in 1831, Derozio wrote numerous poems and published the renowned poetry book "The Fakeer of Jungheera" in 1828. His schooling under David Drummond, a Scottish man who stressed European classics, greatly influenced him. Additionally, he was inspired by rationalist philosophers like David Hume, Jeremy Bentham, and Thomas Paine. By age twenty, he had developed extensive knowledge of Western intellectual classics and philosophy. His exceptional writing talents led to roles as sub-editor for "India Gazette", Editor for "Calcutta Gazette", "The Bengal Annual", and "The Kaleidoscope". He also contributed to the Literary Gazette. In 1826, Derozio joined Hindu College (now Presidency College) where he taught until 1831.

He taught English Literature and History in an unconventional manner, which led to the college auditorium being named after him as "Derozio Hall". This naming came about because Derozio's teaching style inspired the students so much that they formed a Literary and debating club called the Academic Association in 1828. The success of this association then led to the establishment of similar associations in the city. Derozio himself was a member of many such associations and actively participated in them. Derozio's teaching encouraged critical thinking and his students were taught to question and reject anything that could not be reasoned.

Due to his open denouncement of the Hindu religion, Derozio faced obstacles at the college where conservative Hindus held sway, and many students hailed from orthodox Hindu families. In April 1831, he was ousted from the college,

which allowed him greater freedom to share his thoughts. His students remained in contact with him and embraced his radical ideas. Derozio dedicated himself to advancing the Anglo Indian community, and after leaving his teaching position, he went on to establish "The East Indian," an English newspaper.

By employing this platform, he assisted his Hindu students in articulating their revolutionary concepts. Inspired by his example, Krishna Mohan Banerji established "The Enquirer," an English weekly, in May 1831. Dakshinaranjan Mukherji and Rasik Krishna Mallick also commenced the publication of a Bengali newspaper called "The Jnananvesan," which was subsequently issued in English as well. Fueled by Derozio's guidance and principles, these young radicals launched a vehement assault on Hindu conservatism. Additionally, Derozio occasionally wrote under the pseudonym "Juvenis."

Derozio wrote many of his works while staying with his mother's sister and her husband Johnson in Bhaugalpore. He died on 26th December 1831 from Cholera. Although his sudden death shocked the radicals, his spirit of enlightenment continued to inspire future generations and greatly influenced the outlook of the Bengali Hindu community. Anglo-Indian Literature is comparable to the literature of the British self-governing dominions and should logically refer to the English literature of British India.

The distinctive features of Anglo-Indian literature can be attributed to the contrasting English community in India, as opposed to the more settled populations in Canada or Australia. These differences also make it challenging to define this specific literature. Most of Anglo-Indian literature revolves around a limited number of English individuals who temporarily live in countries that greatly differ from their own, which hinders their complete assimilation into their new surroundings.

In contrast, Anglo-Indians strive

to preserve their English identity in their thoughts and aspirations. By periodically visiting England, they maintain strong ties to English life and culture. Despite being exposed to both Indian and English cultures while in India, they never abandon their preference for English civilization. In fact, they often become fully assimilated into English civilization over time. Consequently, Anglo-Indian literature is essentially English literature with significant influences from the vibrant local traditions of India.

The publication of Anglo-Indian literature has largely taken place in England for two reasons: the lack of resources in India and the need for appeal to the English public, with the Indian community being a secondary audience. Many Anglo-Indian writers have written their works in England during furlough or after retirement, when they have more time available for literary pursuits. Retirement is also a favorable time since it brings full freedom from the constraints of discipline present in India, allowing for a more uninhibited expression of thoughts. Hence, Anglo-Indian literature is influenced by and originates from both England and India simultaneously. The past prevalence of this situation does not determine its continuation, making the future of the English language in India a matter of great importance for English literature.

Due to the establishment of the British Indian empire, English has become the language of government and a common medium of literary expression in a vast sub-continent with 300,000,000 inhabitants. Initially, the Persian language served this purpose, but English took over as the British preferred to anglicise the people rather than orientalise themselves.

However, besides the Englishman's inherent reluctance to immerse himself in orientalism, the introduction of English law and learning also led to

the adoption of English as the language used in universities and the highest courts of justice. Consequently, English became a means of literary expression for educated Indians.

The writings of the domiciled community of European or mixed origin, along with their own writings in our language, form a territorial English literature. This literature can be considered as the most potential part of Anglo-Indian literature that will grow in the future. However, historically, these writings have been given less attention compared to those of the English immigrant population. The first Englishman to live in India was Father Thomas Stephens, who settled in Goa in 1579. Anglo-Indian literature originated from his letters to his father, which have been preserved by Purchas but are not deemed valuable externally.

Master Ralph Fitch, a London merchant, explored India and the east from 1583 to 1591. His exciting account of his adventures was of great importance to those advocating for an English East India company and is preserved by Hakluyt and Purchas. For a century after the East India company was chartered, Anglo-Indian literature primarily comprised travel books. While there are many works in this genre, only a few will be discussed here.

The ambassador of James I at the court of “the Great Mogoar, King of the Orientall Indyes, of Condahy, of Chismer, and of Corason,” Sir Thomas Roe, wrote a journal recounting his experiences at the court of Jahangir. Edward Terry, his chaplain, also wrote about his voyage to Easterne India and his encounter with Thomas Coryate, known as the “Odcombian legstretcher,” who is also mentioned by Roe.

William Bruton's Newes from the East Indies recounts the English

acquiring their first presence in Orissa in 1632, presenting a dynamic and engaging narrative. William Methold, who was also present in India during that time, shares his experiences in south India in his Relations of the Kingdome of Golconda, as recorded by Purchas. John Fryer, who lived during the latter half of the seventeenth century and had a meeting with Aurangzib, provides valuable insights into the political situation in western India during his New Account of East India and Persia.

The English writers of travel tales during the seventeenth century were not as well-known as their French counterparts Bernier and Tavernier. However, their writings possess a unique charm, thanks to their wide-eyed astonishment at the new experiences they encountered and the delightful narrative style typical of the era. Unfortunately, Anglo-Indian literature of this kind has never been able to replicate this distinction. In terms of literary achievements, the majority of the eighteenth century was rather unremarkable until Warren Hastings' governorship drew to a close.

In India, amidst an era of chaos and conflict, the English traders engaged in a struggle to secure their position within the nation. Eventually, they emerged as rulers over extensive lands by the century's end. Alexander Hamilton dedicated a considerable portion of his life, spanning from 1688 to 1723, to the east and authored A New Account of the East Indies. Nevertheless, his literary work is somewhat lacking in structure and originality. Throughout the period between Hamilton's presence and 1780, only a handful of individuals gained prominence, with Robert Orme standing out as particularly eminent.

Born in India in 1728, he returned to his homeland in 1743 as a "writer".

During a successful career, he closely observed many events discussed in his books, accumulating the knowledge that would make him one of the greatest historians of Anglo-Indian history. His History of the Military Transactions of the British Nation in Indostan is an epic account of the early military accomplishments of our people in India.

Orme, though not a brilliant writer, is an indefatigable one and is highly regarded as a valuable source for historians. His book, Historical Fragments of the Mogul Empire, discusses the Morattoes and English concerns in Indostan since 1659. Orme's dedication to narrating contemporary events made him an industrious investigator of past history. However, it is his first book that has made Orme's name well-known. Alexander Dow, who passed away in Bhagalpur in 1779, not only translated Persian histories but also wrote two tragedies, Zingis and Sethona, which were performed at Drury Lane theater.

His authorship of these plays, which had an oriental setting, was challenged by Baker in his Biographia Dramatica. Baker claimed that he was completely unqualified to produce works of learning or imagination, whether in prose or verse. Another notable figure is John Zephaniah Holwell, who survived the Black Hole and wrote on various topics after retiring in 1760. His works included a Narrative of the tragic deaths of the English gentlemen who were suffocated in the Black Hole, which was featured in his India Tracts.

Charles Hamilton wrote a history of the Rohilla Afghans, whose expulsion from Rohilcand brought much odium upon Warren Hastings. James Rennell, known as the father of Indian geography, wrote a book after his retirement in 1777. William Bolts and Henry Verelst,

who had quarrels in India, both produced polemical history. During the closing years of Warren Hastings' Indian career, English literature and literary studies in India truly began to emerge.

In 1780, James Augustus Hicky founded Hicky's Bengal Gazette, which is considered to be the first newspaper in modern India. Although it was known for its scandalous content, this publication represented a vibrant era. James Forbes left India in 1784 and subsequently published his Oriental Memoirs, incorporating his experiences from his time there. Another noteworthy event in the east-west relations was the appointment of Sir William Jones as a judge of the supreme court in 1783 and his subsequent establishment of the Asiatic Society of Bengal.

The text highlights the significance of John Leyden and Sir William Jones in Anglo-Indian literature. Sir William Jones is primarily known as the earliest English Sanskrit scholar, but he also made his mark as the first Anglo-Indian poet with his translation of Kalidasa’s Sakuntala. Prior to coming to India, he had already written poetry. During his time there, he composed a series of hymns dedicated to the gods of Indian mythology, which although not considered the highest form of poetry, still exuded passion and knowledge. On the other hand, John Leyden was not as accomplished as an orientalist compared to Jones but surpassed him in poetic skills. He was described by Sir Walter Scott as a "lamp too early quenched."

During the period between 1803 and 1811, he resided in the east. While primarily recognized for his expertise in oriental studies, he should also be recognized as the pioneer among a series of writers who conveyed the collective sentiments

of English individuals in "the land of regrets" through poetry. His poetry presents a straightforward expression of the emotions commonly felt by Anglo-Indians at certain points in their lives - admiration for the military feats of their people, disgust regarding the negative facets of Indian superstitions, and yearning for their native land.

The Ode to an Indian Gold Coin by Hughes deserves to be included in any anthology of Anglo-Indian verse as a representation of this final emotion. Additionally, during the late 18th century and the early 19th century, there were other indications of literary progress. Boyd, who some claimed to be Junius, resided in India from 1781 to 1794. While overseeing local journals, he made efforts through essays on literary and moral topics to maintain English literary culture in his adopted nation.

Published in Calcutta in 1789, Ghulam Hussein Khan's Siyar-ul-Muta’akhkhirin was translated into English by Raymond, also known as Haji Mustapha, a Franco-Turk. Raymond's translation is a unique piece of literature among Anglo-Indian writings due to its combination of the contemporary history of India, oriental phraseology, and the presence of Gallicisms throughout the text.

Meanwhile, Henry Thomas Colebrooke gained renown as the foremost Sanskrit scholar of his time. James Tod dedicated himself to researching in Rajputana, the findings of which he later shared with the world in his renowned work, the Annals and Antiquities of Rajasthan, a captivating piece even more romantic than most epics. In the southern region of India, Mark Wilks was actively involved in shaping history while simultaneously gathering substantial materials for his eventual publication of the impartially and critically written Historical Sketches of the South of India.

The text

discusses various authors and their works during a specific period in India. Sir John Malcolm, who personally participated in the events he wrote about, published his Political History of India in 1811. He also authored writings on Persia, Central India, and other subjects, including a volume of poems. Another author mentioned is Francis Buchanan-Hamilton, who wrote on scientific and historical topics such as An Account of the Kingdom of Nipal. Eliza Fay contributed with her Original Letters from Calcutta, which chronicles her journey from England to Calcutta. Hartly House is described as a novel but actually comprises letters written by a lady in Calcutta during the late 18th century. Mary Martha Sherwood, a children's writer present in India at that time, dedicated her book Little Henry and his Bearer to Anglo-Indian children as a tribute to her own deceased child. These literary works had a significant impact on shaping the future use of English language in India. Macaulay's tenure in India resulted in English becoming the primary language for higher education under Lord Bentinck's government. Bengali reformer Ram Mohan Roy also advocated for language reforms through his writings in English which were favorably compared to James Mill's writing style by Jeremy Bentham.

David Hare, a watchmaker from Calcutta, played a crucial role in promoting the creation of the Hindu college in Calcutta in 1816. The objective of this institution was to provide English education to Indians. Subsequently, in 1835, the Indian government decided to allocate educational subsidies primarily for the study of European literature and science. This decision led to the establishment of universities in Calcutta, Madras, and Bombay during the mutiny crisis of 1857.

These universities adopted English as their medium of instruction with the intention of instilling an English mindset among their students under the government's direction.

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