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Sven BeckertA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
The Indian anti-colonial politician and activist Gandhi centered much of his rhetoric on the importance of cotton to an independent India, both as a symbol representing Indian traditions and as a cash crop with very real value to its domestic economy. Beckert writes that Gandhi “made the devastating impact of colonialism on domestic industry a key aspect of his political campaigns” (331). He also called for a nationwide boycott of British cloth because it both hurt the Indian domestic market and symbolized British oppression. Gandhi himself devoted time every day to hand-spinning khadi cloth and encouraged all Indians, no matter their station in life, to do the same as an act of symbolic rebellion. He referred to the excise duties Britain placed on Indian cotton as “an instance of fiscal injustice...unparalleled in any civilized country of modern times” (419). Finally, Gandhi even wrote a history of cotton and successfully lobbied for the image of the spinning wheel to be featured prominently on the Indian National Congress’ 1930 flag. While India’s eventual independence in 1948 was more the result of a post-war reconfiguration away from colonialism at large, cotton was undoubtedly an important symbol to Gandhi’s and others’ anti-colonial efforts. In fact, to this day, one of the most recognizable images of Gandhi is a photograph of him sitting at a hand-spun spinning wheel.
So iconic is this image that in 2017, Indian Prime Minister Narendra Modi staged a photograph of himself at a spinning wheel in a pose similar to Gandhi’s, inspiring a measure of outrage from Indians who found his appropriation of the classic photo to hinge on blasphemy. In a Twitter post, Indian National Congress spokesperson Randeep Surjewala wrote, “Khadi and Ghandiji are symbols of our history, self-reliance, and struggle. Removing Ghandiji’s photo is a sacrilegious sin.” (@rssurjewala. Twitter. 13 Jan. 2017, 12:33 a.m.)
Though brief, one of the most evocative images of the industrial revolution is poet William Blake’s characterization of 19th century factories as “dark satanic mills.” This phrase comes from Blake’s 1808 poem, “And did those feet in ancient time,” which Beckert quotes twice in the book. In the poem, the Second Coming of Jesus occurs in Britain and a New Jerusalem is built “among these dark satanic mills.” (Blake, William. “And did those feet in ancient time.” 1808). To Blake, the mills where children like Hootton labored day in and day out are likened to a hell on earth, hence the stark juxtaposition between Jesus’ paradise on earth and the hellish conditions of the mills.
In referencing Blake’s poem, Beckert writes, “In one English mill, of the 780 apprentices recruited in the two decades after 1786, 119 ran away, 65 died, and another 96 had to return to overseers or parents who had originally lent them out. It was, after all, the beginning of the era of William Blake’s ‘dark satanic mill’” (178).
While the most iconic poem relating to Britain’s cotton mills is Blake’s “And did those feet in ancient time,” the poem Beckert quotes most extensively is from the German playwright and poet Bertolt Brecht. Published in 1935, the poem is a working-class paean to those who built the Great Wall of China and the arches of Ancient Rome. While Brecht’s references are limited to myth and antiquity, Beckert reads the poem as a celebration of the millions of unnamed workers forgotten to history who helped build the empire of cotton. The first lines of the poem are, “Who built Thebes of the seven gates? In the books you will find the name of kings. Did the kings haul up the lumps of rock?” (Brecht, Bertolt. “Questions From a Worker Who Reads.” 1935).
Regarding the cotton industry, Beckert finds the strongest expression of this sentiment in the tragic yet ultimately heroic story of Hootton, a child laborer whose testimony contributed to labor reforms in Britain in 1833. He writes, “While the city of Manchester sports a Rylands Library, Harvard University a Lowell student dormitory, and while every grade-school student learns about Richard Arkwright and Eli Whitney, there is of course no library or school named for Ellen Hootton” (177).
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