Tagore, a name not only associated with literature, but rather a name linked with arts, culture, music, philosophy, and many more disciplines.
Many recognize Tagore as a writer and poet; however, many are not aware that Rabindranath Tagore is one of the greatest philosophers of all time, who interpreted and defined modernism, as well as modernity in his own fashion.
Modernism and modernity - although they sound similar, possess different meanings from one another.
Modernism is defined as the early 20th-century movement in literature, art, music, and architecture that reflected and critiqued the industrial and global changes that rose during the 19th and 20th centuries.
Modernism can also be identified as the period in which Tagore created notable works such as “Ghare Baire-The Home and the World”, “Gora”, etc.
Although Tagore is not recognized as a modernist writer, as much as the European writers, his works and essays, specifically the essay “Crisis of Civilization” and the famous “Where the mind is without fear” reflect the elements of modernism.
Modernity, on the other hand, is the move from traditional social ideas and structures. It is a historical period marked by social, cultural, and technological shifts and advancements.
In simple words, “modernity” could be defined as the new modern era we are currently thriving in, with new forms of political governance, such as democracy, the dominance of technology, as well as the prevalence of industrialization and urbanization.
Even though it sounds new, its roots can be traced back to centuries. This period of modernity also contributed to changes in Literature, art, and culture.
Modernity from a Tagorean point of view
Modernity in this day and age is an imitation of Western cultures and values.
Although countries like India and Japan have adapted to their own versions of “modernity”, such as having their own local tech companies, vastly, it's a great imitation of the West due to the movement’s origin in Europe.
However, for Tagore, modernity meant breaking free from the traditions and norms set by society and periods of age and not following the West. He linked modernity with freedom and creativity and emphasized moral awakening.
This may be coined as “spiritual modernity” in plain English. A great evidence for this point could be his notable essay “Crisis in Civilization”, where he critiques the typical idea of modernity, one that is heavily focused on materialism and industrialization.
In the essay, Tagore writes: "…That mastery over the machine, by which the British have consolidated their sovereignty over their vast Empire, has been kept a sealed book, to which due access has been denied to this helpless country. And all the time before our very eyes, Japan has been transforming itself into a mighty and prosperous nation. I have seen with my own eyes the admirable use to which Japan has put in her own country the fruits of this progress."
An instance where Rabindranath appreciates Japan’s success in modernizing itself while preserving its own culture and traditions. He appreciates how Japan adapted to modernity by not imitating the West.
In the same essay, Tagore mentions: "In India, the misfortune of being governed by a foreign race is daily brought home to us not only in the callous neglect of such minimum necessities of life as adequate provision for food, clothing, education and medical facilities for the people, but in an even unhappier form in the way people have divided themselves. The pity of it is that the blame is laid at the door of our own society. So frightful a culmination of the history of our people would never have been possible, but for the encouragement it has received from secret influences emanating from high places. One cannot believe that Indians are in any way inferior to the Japanese in intellectual capacity."
Here in these lines, “governance by a foreign race” most likely relates to colonialism, which amplifies Tagore’s utmost disfavour for the dominance by the British.
The last line, “One cannot believe that Indians…” expresses his confidence as well as vision of embracing a “new modernity” for India.
Tagore and modernism
Although Tagore is not particularly a ‘modernist’ in the European sense, he fabricated his version of modernism.
As mentioned earlier, modernism is about unacknowledging traditionalism and experimenting with new forms and styles. Tagore never pursued the strict classical forms and linguistic constraints; for instance, he often incorporated free-flowing rhythm over classical meters. An example could be his poem,
"Where the mind is without fear and the head is held high
Where knowledge is free...", which follows a free structure, to help it sound like a conversation rather than a complex set of verses.
One of the ways Rabindranath modernized Bangali literature was by creating a controversial independent character like Bimla in “Ghare Baire” (The Home and the World), which raises questions about gender tensions of 20th-century society.
Although Tagore disliked imitating the West, he did have a penchant for blending the East with the West to redefine Indian music with a cross-cultural twist. Many of his notable songs, such as “Phoole Phoole”, “Chokher Aloy dekhechilam”, are adaptations of many European classics.
If you still question, what links modernism to modernity and with what relevance to Tagore, I can cite one of his greatest quotes “Freedom of mind, not slavery of taste” from his essay “The Spirit of Japan” where he strongly advocates for freedom and independence (modernism), over following Western customs and practices (modernity).
In a world where creativity, freedom, and independence are on the verge of disappearance, due to materialism and capitalism, Tagore’s idea of modernity and modernism has never been more relevant.