Hierarchal Culture in Early Modern British Literature

Everyone has their own culture -cultures that dictate the way we dress, speak, act and even eat. As soon as one is born, the culture of one's parents begins to shape the life of that child. Culture is learned, but generally it is unconsciously done so. As with almost all things, certain cultures have a sense of hierarchy -usually whoever creates this ladder of hierarchy places their own at the top rung. At the turn of the century Britain was no different from all the countries before it. During the country's golden ages, its colonies spread over six continents and brought goods and riches of all kinds to the country.

As its power grew, so too did its spread of culture. With this majority culture influencing "lesser" cultures, a huge strain formed. From the literature of the era, we can sense the tension and pull between the civilized and the uncivilized. In many respects, from a British point-of-view; the strain is the confusion and frustration that the "local" people of the colonies don't want to change to a far more logical and principled way of life. E.M. Forster especially deals with this issue in A Passage to India. But why is there a strain between the cultures? Can the huge wall that is built between two cultures, one that limits the flow of human knowledge and understanding, ever be broken? From a full understanding of the influences of cultures upon one another and the hierarchal elements that come into play between Britain and its colonies along with looking into the primary literature texts of the era, one can better find an answer to these questions and understand the many reasons that create such breaks in the tolerance of another's culture.

Culture is often defined as: "the ideas, customs, skills, arts, etc. of a people or group, that are transferred, communicated, or passed along, as in or to succeeding generations" (Webster's New World College Dictionary).Having a specific culture creates a sense of unity and community between the other members of the group, but it also carries ethnocentrism -the feeling that your own ways are the best and most rational. This sentiment has always been prevalent in all cultures throughout history, from our own to the hunter/gatherers of the Kumbai Tribe of Papua New Guinea (whose own culture has changed little over thousands of years). Ethnocentrism especially emanates when one particular culture begins to grow and influence the cultures of others. Of course, living in the 21^st Century, we are all aware of this now: the ever present idea that the United States along with other powerful countries are intentionally or unintentionally influencing and destroying the diversity of many "smaller" cultures by the belief that our way works better. This is not a new concept. In many cases this idea of the colonization and civilization of "lesser" cultures becomes most prevalent in modern history with Britain as it begins its economic and power-driven quest to become the most influential country in the world.

Britain did become powerful, occupying many colonies spreading over six continents. But again, with power emerges a sense of hierarchy -Britain was in control and it was that culture that operated trade, law and, in many respects, daily life. In almost every aspect, the path of power led to the British: socially or economically. Carr explains, "India had long excited both exotic and romantic notions of the Orient -- evidenced, not least, by Coleridge's famed poem Kubla Khan. Tales of tigers and elephants and the works of Rudyard Kipling ensured the Raj had a special place in the British psyche. More than that, however, India offered valuable raw materials to newly industrialized Britain and was a lucrative export market" (28). Britain did not originally intend to "take over" India, but the possession of this jewel of the British Crown was too sweet to deny.

Through laws and Acts, somewhat similar to our own Colonial American history, Britain soon took the upper hand of Indian affairs through schooling, government and taxation. There became a clear distinction as to who was Indian and who was British -even those of the upper-most classes of India still could never quite reach the same equal level of their British counterparts. A woman informs Mrs. Moore in A Passage to India: "You're superior to them, anyway. Don't forget that. You're superior to everyone in India except one or two of the Ranis, and they're on an equality" (42). They lived together in the same cities, but were constantly separated. In the beginning of A Passage to India, Miss Quested enters a conversation with other British women insisting upon her desire to meet an Indian. A British woman responds by saying: Natives don't respect one any the more after meeting one, you see . . . What I mean is, I was a nurse before my marriage and came across them a great deal, so I know. I really do know the truth about Indians. A most unsuitable position for any Englishwoman -I was a nurse in a Native State. One's only hope was to hold sternly aloof (27)

This idea of remaining aloof is quite prevalent within the novel and also an important part of the social complex of India. When Mrs. Moore first speaks of her encounter with Aziz she doesn't mention his ethnicity, yet as soon as it is apparent that he is Indian Ronny questions her and the motives of this young doctor: "He called to you in the mosque, did he? How? Impudently? What was he doing there himself at that time of night?" (31). In all reality, though the novel itself begins with an open view of Indians and of the British, a theme that emerges is that all of the troubles that occurred with Miss Quested and invariably Dr. Aziz could have been avoided if she had remained aloof and detached with the Indians.

The aloofness and separation is by no means entirely supported by the British. Indian culture and history goes back thousands of years, yet suddenly here are foreigners that end up controlling their country and dictating that Indian culture is an oddity. Perhaps there is a sentiment that Indians can withstand this British cultural invasion -that in the end Britain will leave and Indian culture can revert to as it once was. This, from history, did gradually occur as Ghandi led his peaceful revolt against British imperialism and Indian culture did try to tie itself back to its cultural roots. In A Passage to India, aloofness and separation to a Westernized way-of-life was a way of preservation. Aziz proclaims, "Why talk about the English? Brrr . . .! Why be either friends with the fellows or not friends? Let us shut them out and be jolly" (14). As it is for Aziz, he eventually changes his mind and decides to befriend Mrs. Moore and by association: Miss Quested. If Aziz, too, had remained aloof to the English, he would have never been placed in the situation of attempted assault to Miss Quested. While both of these characters may have avoided such heartache -through their experiences with one another Aziz met and became close friends with Mrs. Moore. Miss Quested inevitably admitted Aziz's innocence from acknowledging him not as an Indian, but as a man -a friend who she had betrayed -even at the risk of alienating her own peers.

As these cultural differences separate more and more people from one another, it brings along a strong misunderstanding of a separate ethnicity and, eventually, these misunderstanding bring a pronounced form of racism. Mr. McBride, the District Superintendent of Police has a theory: "The theory ran: 'All unfortunate natives are criminals at heart, for the simple reason that they live south of latitude 30. They are not to blame, they have not a dog's chance -we should be like them if we settled here'" (164). Of course this makes no sense, except that as England is above latitude 30, they therefore are allowed the maximum amount of human intelligence and sanity. The Collector also has his own say on "relations" between the British and the Indians. The Collector declares to Mr. Fielding:

I have had twenty-five years' experience of this country' -he paused, and 'twenty-five years' experience seemed to fill the waiting-room with their staleness and ungenerosity - 'and during those twenty-five years I have never known anything but disaster result when English people and Indians attempt to be intimate socially. Intercourse, yes. Courtesy by all means. Intimacy, never, never. The whole eight of my authority is against it (164)

Therefore, beyond just simply being aloof -there should be absolutely no contact between the two peoples on a personal and individual level. In all reality, if this Collector feels so strongly that relations between Indians and the British lead to destruction, perhaps leaving India and removing itself as India's occupier and "mother" would be the logical choice -but that, of course, is not an option. Both of these men claim "experience" with the Indian culture, yet this experience is ultimately based upon the fact that they, the British, are the invaders of this culture and they hold the keys to success within that society. Again, however, there are similar feelings of growing hatred of the British by the Indians. Aziz shouts:

Clear out, clear out, I say. Why are we put to so much suffering? We used to blame you, now we blame ourselves, we grow wiser. Until England is in difficulties we keep silent, but in the next European war -aha, aha! Then is our time. He paused, and the scenery, though it smiled, fell like a gravestone on any human hope (316) By all impressions, it seems futile -there is no hope that these two cultures, one imperialistically ruling another, have any chance for understanding -let alone for peace or equality. However, the end of A Passage to India offers one last glimpse of hope: that only with India's freedom from the ever-pressing presence can the two cultures become equals: "They said in their hundred voices, 'No, not yet,' and the sky said, 'No, not there'" (317).

The pressure between India and Britain is only one example of the toils that colonization and the inevitable cultural hierarchy instill in the minds of people. It doesn't matter what race, ethnicity or culture you are raised in -with hierarchy comes superiority and inferiority. Barriers are raised between the two cultures; relations are reduced to cold and indifferent attitudes of aloofness without ever risking the chance to interact on a personal level with someone of a different culture. Understanding stops and misunderstanding grows to frustration and to a deep-seated racism. This is repeated over and over is history and even in our own contemporary society. Can it be stopped? Can history ever cease to repeat itself? Unfortunately, so long as human nature allows people to be placed on a hierarchal ladder, barriers, misunderstandings and racism will always be a part of our society.

Source: -Carr, Robert. "Concession & Repression: British Rule in India 1857-1919." History Review. 52 (2005). 28-30. Academic Search Premier. Indiana U of PA Lib., Indiana, PA. 27 February 2007.
-"Culture." Def.6a. Webster's New World College Dictionary. 4^th ed. 2002.
-Forster, E.M. A Passage to India. Harmondsworth: Penguin Books, 1973.