UNIVERSITY OF PRISHTINA

FACULTY OF PHILOLOGY
Department of English Language and Literature
Gjakova

DIPLOMA PAPER

TOPIC:
HUMAN RELATIONSHIPS IN A PASSAGE TO INDIA

Advisor:
Prof. Dr. Muhamet Hamiti

Student:
Mimoza Avdylaj

Gjakova 2015

Table of Contents
1

INTRODUCTION...................................................................................................................1

BIOGRAPHICAL NOTES ON E. M. FORSTER..................................................................4

HUMAN RELATIONSHIPS IN A PASSAGE TO INDIA.......................................................6

3.1

Fielding and his philosophy about human relations..........................................................8

3.2

The superiority of ruling race and inferiority of natives...................................................9

3.3

Spirituality, religion and influence of Marabar Caves in human relations.....................12

3.4

Failure of all human relations.........................................................................................16

CONCLUSION......................................................................................................................19

Bibliography:.................................................................................................................................21

INTRODUCTION

From amongst many literary masterpieces of the world, I choose the novel Lord of the Flies for
this research paper towards my BA degree. I chose to make the analysis of civilization and
savagery, as an island populated by only boys slowly devolves into a savage paradise. The
symbols of government and rationalization (the conch and Piggy/specs) are eventually destroyed,
leading to complete and utter madness. And it's interesting the parallel that's drawn to the real
world war that is going on during this setting; even in the real world civilization, man is still at
war with one another, savages of another time period .
Lord of the Flies is a 1954 dystopian novel by Nobel Prize-winning English author William
Golding about a group of British boys stuck on an uninhabited island who try to govern
themselves with disastrous results. Its stances on the already controversial subjects of human
nature and individual welfare versus the common good earned it position 68 on the American
Library Associations list of the 100 most frequently challenged books of 19901999. The novel
is a reaction to the youth novel The Coral Island by R. M. Ballantyne.
Published in 1954, Lord of the Flies was Goldings first novel. Although it was not a great
success at the time selling fewer than 3,000 copies in the United States during 1955 before going
out of print it soon went on to become a best-seller. It has been adapted to film twice in English,
in 1963 by Peter Brook and 1990 by Harry Hook, and once in Filipino (1976).
In 2005 the novel was chosen by TIME magazine as one of the 100 best English-language novels
from 1923 to 2005. It was awarded a place on both lists of Modern Library 100 Best Novels,
reaching number 41 on the editor's list, and 25 on the reader's list. In 2003, the novel was listed
at number 70 on the BBC's survey The Big Read.

BIOGRAPHICAL NOTES ON WILLIAM GOLDING

Sir William Gerald Golding CBE (19 September 1911 19 June 1993) was an English
novelist, playwright, and poet. Best known for his novel Lord of the Flies, he won a Nobel Prize
in Literature, and was also awarded the Booker Prizefor literature in 1980 for his novel Rites of
Passage, the first book in what became his sea trilogy, To the Ends of the Earth.
Golding was knighted by Elizabeth II in 1988. He was a fellow of the Royal Society of
Literature. In 2008, The Times ranked Golding third on their list of "The 50 greatest British
writers since 1945".

William Goldings early life and education

William Golding was born in his grandmother's house, 47 Mount Wise, Newquay, Cornwall, and
he spent many childhood holidays there. He grew up in Marlborough, Wiltshire, where his father
(Alec Golding) was a science master at Marlborough Grammar School (1905 to retirement). Alec
Golding was a socialist who advocated science-inspired rationalism, and the young Golding and
his elder brother Joseph attended the school where his father taught. His mother, Mildred
(Curnoe), kept house at 29, The Green, Marlborough, and was a campaigner for female suffrage.
In 1930 Golding went to Brasenose College, Oxford, where he read Natural Sciences for two
years before transferring to English Literature.
Golding took his B.A. degree with Second Class Honours in the summer of 1934, and later that
year a book of his Poems was published by Macmillan & Co, with the help of his Oxford friend,
the anthroposophist Adam Bittleston.

Education
Golding took his B.A. degree with Second Class Honours in the summer of 1934, and later that
year a book of his Poemswas published by Macmillan & Co, with the help of his Oxford friend,
the anthroposophist Adam Bittleston.
He was a schoolmaster teaching Philosophy and English in 1939, then just English from 1945 to
1962 at Bishop Wordsworth's School, Salisbury, Wiltshire.

.
Works of William Golding

In September 1953, after many rejections from other publishers, Golding sent a manuscript
to Faber & Faber and was initially rejected by their reader. His book however was championed
by Charles Monteith, a new editor at the firm. Monteith asked for some changes to the text and
the novel was published in September 1954 as Lord of the Flies.
After moving in 1958 from Salisbury to nearby Bowerchalke, he met his fellow villager and
walking companion James Lovelock. The two discussed Lovelock'shypothesis that the living
matter of the planet Earth functions like a single organism, and Golding suggested naming this
hypothesis after Gaia, the goddess of the earth in Greek mythology. His publishing success made
it possible for Golding to resign his teaching post at Bishop Wordsworth's School in 1961, and he
spent that academic year in the United States as writer-in-residence at Hollins College,
near Roanoke, Virginia.
Golding won the James Tait Black Memorial Prize in 1979, and the Booker Prize in 1980. In
1983 he was awarded the Nobel Prize for Literature, and was according to the Oxford Dictionary
5

of National Biography "an unexpected and even contentious choice". In 1988 Golding was
appointed as a Knight Bachelor. In September 1993, only a few months after his sudden death,
the First International William Golding Conference was held in France, where Golding's
presence had been promised and eagerly anticipated.

He wrote The Inheritors, which was published on 1955, Pincher Martin published in 1956, Free
Fall published in 1959, The spire published in 1964, The pyramid published in 1967, The
Scorpion God published in 1971, Darkness Visible published in 1979, The paper man published
in 1984, Scorpion To the ends of the Earth (trilogy), Rites of passage published in 1980, Close
Quarters published in 1987, Fire down below published in 1989, The double Tongue posthumous
publication 1995.

Death
In 1985, Golding and his wife moved to Tullimaar House at Perranarworthal, near Truro,
Cornwall. He died of heart failure eight years later, on 19 June 1993. He was buried in the village
churchyard at Bowerchalke, South Wiltshire (near the Hampshire and Dorset county boundaries).
He left the draft of a novel, The Double Tongue, set in ancient Delphi, which was published
posthumously. His son David continues to live at Tullimaar House.

3. THE ORIGIN OF DYSTOPIA

In order to explain properly the meaning of dystopia one should begin with utopia which was
used first as a term.
Utopia is a term used to represent an ideal world or society where everything reaches the
perfection. The term is taken from the book with the same title written by Thomas Moore in
1516.
The word utopia derives from a Greek word ou-topos meaning no place or nowhere.
But there is another word that is almost identical, a Greek word eu-topos which means a good
place or a better world.
After explaining the term utopia, this research continues on with the explanation of the
phenomenon of dystopia, which served as an inspiration to many writers.
In its basic sense dystopia means the opposite of utopia.
Dystopia is defined as an alternate society characterized by a focus on negatives, usually
frightening, such as mass poverty, public mistrust and suspicion, police state, squalor, suffering,
and/or oppression, that society has most often brought upon itself. Most authors of dystopian
fiction explore at least one reason why things are that way, often as an analogy for similar issues
in the real world. In the words of Keith M. Booker, dystopian literature is used to "provide fresh
perspectives on problematic social and political practices that might otherwise be taken for
granted or considered natural and inevitable".
The term dystopia was coined by an English philosopher, John Stuart Mill in 1868, but as a
genre of fiction it was used in the 20 th century and it became frequent after the Second World
War.
7

Dystopias extrapolate elements of contemporary society and are mainly concerned with
problems of the political and cultural context.
With this description E.M. Forster wanted to show how India is isolated from the rest of the
world, and that they are very suspicious of the guest and and do not let them to get closer. It
seems like India refuses to give the sense of home to its colonizers as if they were trying to force
them to leave.
The other part of the city of Chandrapore appears to be totally a different place, it is more
beautiful, and this part is inhabited by the English.
It is a city of gardens, it is a tropical pleasance washed by a noble river, but it has nothing
hideous in, and only view is beautiful; it shares nothing with the city except the overarching sky.
(Forster, 1952:Ch.I)
This description of this part of the city can explain that even though the city is beautiful it
provokes no emotion because it shares nothing with anyone just like English who do not share
anything with Indians.
If there is any possibility for any human relation between Indians and the Englishmen it is
discussed in the beginning of Chapter II, between Aziz who is a Moslem doctor who practices at
the government hospital at Chandrapore and his Indian friends Hamidullah, Nawab Bahadur and
Mahmud Ali.
Hamidullah is the only one of this group who believes that there is a possibility for human
relations, maybe because he lived for too many years in England and there he had a very good
experience with an English family:
But take my case, here is the son of my dear, my dead friends, the Reverend and Mrs. Bannister,
whose goodness to me in England I shall never forget or describe (Forster, 1952:Ch.V)

But they had enough bad experiences with Turtons, McBrides, Major Calendar and any other
Englishman who had come on their way so they are hopeless that there will be any human
contact with them.
Outside this group of the English was Cyril Fielding, the English principal of government school
in Chandrapore, also Mrs. Moore mother of Ronny Heaslop the city magistrate. She has come to
India with Adela Quested Ronnys intended fiance.

1.1

Fielding and his philosophy about human relations

The world, he believed, is a globe of men who are trying to reach one another, and can best do
so by the help of good will plus culture and intelligence a creed ill suited to Chandrapore, but he
had come out too late to lose it. He had no racial feeling not because he was superior to his
brother civilians, but because he had matured in a different atmosphere, where the herd instinct
does not flourish. (Forster, 1952: Ch VII)
From Fieldings philosophy the story of this novel takes a different point of view. Fielding gave
us hope for human relations between different cultures and races based on goodwill plus culture
plus intelligence.
He had discovered that he can have good relations with Indians and even with the Englishmen
but not with the Englishwomen and that was a price that he has to pay for being pleasant with
natives. As a rule no Englishwoman entered the College. (Forster, 1952:Ch.VII)
The humanist in Fielding can be best seen in his sincerity trying to befriend with Aziz, an attempt
which is unconventional in this period of conflict. Their friendship developed further when he
goes to visit Aziz in his house when Aziz fell ill, and to show his gratitude for his visit Aziz
showed him the photo of his dead wife, and it culminates in their allied defence of Azizs
innocence in the trial where Aziz was accused for attempt to rape Adela Quested. To show how
touched he was by Fieldings great kindness Aziz tells him:

No one can ever realize how much kindness we Indians need, we do not even realize it
ourselves, but we know when it has been given. We do not forget though we may seem to.
Kindness, more kindness and even after that more kindness. I assure you it is the only hope.
(Forster, 1952:Ch.XI)
Although Aziz finds in Fielding friendship and affection he still cannot free himself from the grip
of slave mentality, the deepest sense of self-negation that takes hold of him even when dealing
with the insulting officials.

1.2

The superiority of ruling race and inferiority of natives

The main reason for the existence of this huge gap between the two races was because of the
attitude of the English people toward Indians.
Most fluidly this feeling of superiority can be identified by the comments such as:
Youre superior to them, anyway. Dont forget that. Youre superior to everyone in India except
one or two of the Rainis and theyre on equality. (Forster, 1952:Ch.V)
The women in this novel are described worst. The English ladies of India lived in apathy, while
the men were content to occupy themselves with the routine of administration; the women try to
model the colony in basis of English model.
When Adela Quested a newly arrived in India expresses the desire to see the real India,
because she was tired of seeing only picturesque figures, and seeing India always as a frieze, the
English Ladies were amazed:
Wanting to see Indians!Natives! Why fancy! explaining that Natives dont respect one any the
more after meeting one.

10

One lady said that she was a nurse in Native State, and Mrs.Callendar comments that the kindest
thing one could do to a native was to let him die. (Forster, 1952:Ch.III)
The racial feeling of English women is emphasised even more at the Bridge Party where Mrs.
Turton didnt want to shake her hand with any of natives unless it has to be the Nawab Bahadur
who was a big proprietor and philanthropist, a man of benevolence and decision.
She had learnt the lingo, but only to speak to her servant, so she knew none of the politer forms
and for the verbs only imperative mood. (Forster, 1952:Ch. V)
Rose Macaulay in her review for Daily News wrote that there was never a more convincing, a
more pathetic, or a more amusing picture drawn of the Ruling Race in India, but a sympathetic
picture, too. She thinks that A Passage to India is really a sad story, as most truthful stories of
collective human relationships must be; it is an ironic tragedy, but also a brilliant comedy of
manners and a delightful entertainment. (Gardner, 2002: pp. 197-198)
What impresses mostly are the changes on the character after having spent a short time in India
To discuss this English behaviour in the opening of this book we are shown a group of educated
Indians discussing quite calmly whether or not a friendship with an Englishman is a possibility.
It is impossible here. Aziz! The red nosed boy (Ronny Heaslop) has again insulted me in Court.
I do not blame him. He was told that he ought to insult me. Until lately he was quite a nice boy,
but the others have got hold of him They come out intending to be gentlemen and are told it will
not do. Look at Lesley, look at Blakinston, now it is your red-nosed boy and Fielding will go
next. They all become exactly the same, not worse, not better. I give any Englishman two years,
be he Turton or Burton. And I give any Englishwoman six months. All are exactly alike. (Forster,
1952:Ch.II)
It is obvious that they cannot admire the English who after the first few months in the country
lose even the simple rules of common courtesy in dealing with Indians of all ranks.

11

The author also shows us the weakness of the Indians where in their relation with the English,
there always was that feeling of inferiority. When Aziz invites English ladies to visit his home he
is terrified when he in his mind has the picture of his little bungalow where he lives and the
hordes of black flies which infest it.
Nothing can express more clearly the relations of the two races than the situation created when
Adela Quested declares that she had been attacked by Dr. Aziz. Although Adela had not made
herself popular with the English, no one among the English did not stop to consider if there is the
possibility of her being wrong.
The Englishwomen rush to her defence; She is my own darling girl said Mrs Turton and began
to cry when thinking about incident even though no one ever sees Mrs.Turton crying. People
drove into the club more frequently than usual, but with a studious calm so the natives cannot
suspect that they are nervous, they exchanged the usual drinks, but everything tasted differently.
Several parents brought even their children in the club to be more cautious in case niggers
attacked.
But when Adela realizes that she has made a mistake and withdraws her charge she finds herself
suddenly banned by her own people. Fielding was the only one who stays behind her.
If Aziz was unable to make human contact with Adela he did it quite well with more open
character like Mrs. Moore. Mrs. Moore is intuitive by nature and she has the capacity to
understand the heart of the people.
The first night in India, Roony Heaslop takes Mrs. Moore and Adela to the Club, which was the
club for British intellect only. Annoyed with the atmosphere in the club she goes to the Mosque
and there she meets Aziz and they immediately become friends. He is surprised that she had the
knowledge and respect to remove her shoes to enter into the Mosque.
Mrs. Moore accepted the people just as they are.

12

India is part of the earth, and God has put us on the earth in order to be pleasant to each other.
(Forster, 1952:Ch.V)
This marks the abyss between Mrs. Moore and her son, who thinks that he is not there for the
purpose of behaving pleasantly. He didnt want to lose his power for doing good with natives,
but if he had just a little regret he would be maybe a different man, and the British a different
Empire. By contrast, Mrs. Moore emphasizes the importance of goodwill as a desire that is
blessed:
The desire to behave pleasantly satisfies God . . . (Forster, 1952:Ch.V)

1.3

Spirituality, religion and influence of Marabar Caves in human relations

Spirituality and religion also plays a great role in human relations between the English and the
native population.
The one that represents more clearly Christianity in this novel is Mrs.Moore. Mrs.Moore is a
very religious woman, her Christianity is in the purest form, and as she grew older she needed to
pronounce Goods name frequently. She believes that she understands and appreciates the
Indians for who they are; however she cannot hope to comprehend their level of spirituality.
Alka Saxena in her analysis in Souls Voyage in E.M. Forsters A Passage to India explains
that there is a difference between spiritualism and religion, religion implies reading of scriptures
and following ritual ceremonies, but spiritualism is infinite. The faith of the English Christians
has more outward appearance while Indians have more inward belief. (Reena Mitra, 2008:pp.68,
69)
The Marabar Caves are the representation of this inward spirituality.

13

They are dark caves. Even when they open towards the sun, very little light penetrates down the
entrance tunnel into the circular chamber. There is little to see and no eye to see it, until the
visitor arrives for his five minutes and strikes a match.
Only the wall of the circular chamber has been polished thus. The sides of the tunnel are left
rough they impinge as an afterthought upon the internal perfection. (Forster, 1952:Ch.XII)
With this description the author seems to tells us that while India is shrinking outside, inside
there is perfection, in that we can endure that faith cannot be found unless it is sought.
Aziz in his ingenuity and to be pleasant with two ladies Mrs. Moore and Adela decides to
organize a trip to Marabar Caves for them, he also invites Fielding and Professor God bole who
was a Hindu Brahmin, but they do not manage to catch the train on time.
The Marabar Caves have different effect on Mrs. Moore and Adela. For Mrs. More Marabar
Caves had spiritual weight but for Adela it is the physical aspect to her experience that seems
most important.
When Mrs Moore enters in the first Cave she hears an echo, which is the sound that is made
when several people talk at once and the boum sound returns. The echo is a result when all
people and things become the same thing.
In respect of this Peter Childs comments that many critics have concluded that ou-boum is a
variant on Om which in Hinduism and Tibetan Buddhism, is a mystic syllable regarded as the
most sacred mantra. (Bradshaw, 2007:p.192).
Mrs. Moore decides not to continue with the trip and encourages Adela to go further and to enjoy
alone with Aziz the Caves.
Aziz had never liked Miss Quested as much as Mrs. Moore and had little to say to her, nor had
Adela too much to say to him. (Forster, 1952:Ch. XV)

14

While she is walking toward the Caves she begins thinking about her life especially about her
love life and she realizes that she doesnt love Ronny. Then her attention goes to Aziz and she
begins to ask him about his personal life. She has heard that Mohammedans always insist to have
four wifes, and asks him if he has one or more than one wife, but that question upset Aziz very
much and he lets Adela alone for awhile.
To ask an educated Moslem how many wives he has was appalling hideous! (Forster,
1952:Ch.XV)
Then she enters into one cave and what really happened there remains a mystery to everyone
who read this novel, maybe because how I. P. Fassett in his review to the Criterion explains,
the caves are held in unquestioned and unexplained reverence by all white men and all Indians.
(Gardner, 2002:p.273)
The incident of the Marabar Caves is the central fact of the book, and from this event all the
story in the novel takes another direction. This incident shows very well the human personalities.
The expedition arranged with so much solicitude and affection by Dr. Aziz to give his guests
pleasure returns in a disaster. Aziz becomes the evil of the situation because he is accused for an
attempted rape.
When Adela goes to give her evidence when it is least expected, she has a vision, which enables
her to see the situation completely different, and when the vision was over she is returned to the
insipidity of the world and somehow liberates her from her sufferings.
By withdrawing the charges Adela in a way renounced her own people but even though she has
made this sacrifice, she is rejected by both parts even by Indians.
From their point of view her sacrifice though it came from the heart, it did not include her heart
The truth is not truth in that exacting land unless there go with it kindness and more kindness
and kindness again (Forster, 1952:Ch.XXVI)

15

After experience of Marabar Caves Mrs. Moore loses all interest in life, in religion, she loses her
interest even in Aziz. She is not interested to testify in his defence even though she believes that
he is innocent. She just wants to go away from this place and asks her son to arrange her trip
back to London.
In that trip she dies at sea maybe because she wanted to be one with the universe and she found it
difficult, and didnt knew whose religion to belong, Christianity or Spirituality.
When Fielding and Mahmud Ali learn about Mrs Moores death from Ronny Heaslop they
receive the news rather indifferently.
They both regretted the death, but they were middle-aged men, who had invested their emotions
elsewhere, and outbursts of grief could not be expected from them over a slight acquaintance.
Its only ones own dead who matter. (Forster1952:Ch.XXVI)
The observation that its only ones own dead who matter had seemed thoroughly sensible,
suggesting that the individuals personal interactions must be more important to him or her than a
generalized interest in humankind. (Medalie, 2002:p.136)
It is only Aziz who continues to love her, and this is because Mrs. More is able to survive death
and to persist as a spiritual force. Even Fielding feels that:
People are not really dead until they are felt to be dead. As long as there is some
misunderstanding about them, they possess a sort of immortality. (Forster, 1952:Ch.XXVII)
After her death, Mrs. Moores name become like a melody to many of the Indians. They continue
to call her name Esmiss Esmoor, like an incantation. Her affirmation God is love appears in
Hindu festival, at the beginning of the section Temple far away from Chandrapore.
Maybe because the Indians felt that she was one of them.

16

1.4

Failure of all human relations

While characters such as Aziz, Adela and Mrs. Moore are affected by the episode at the Caves,
what characterizes A Passage to India is that all relations created there are affected by the
constant presence of failure.
According to Peter Childs the failure is explained very well by Mrs. Moores words who says
that everyone fails; a failure is also Adelas inability to live up to her liberal principles in the
face of the prejudice against Indians. (Bradshaw, 2007:p.194)
When she tries to write a letter to give a personal apology to Aziz, her letter was a failure, and
Fielding noticed that this occurred for a simple reason because she never had a real affection for
Aziz or Indians generally.
The first time I saw you, you wanted to see India, not Indians. Indians know whether they are
liked or not, they cannot be fooled here, Justice never satisfies them and that is why the British
Empire rest on sand. (Forster, 1952:Ch.XXIX)

17

Fielding and Adela also fail to decipher the real meaning of India; they saw India like a muddle
in sense of confusion.
Mrs. Moore is the only one who comprehends India better; she doesnt see India like a muddle
but like a mystery.
Adela and Ronny also fail in their relation; maybe because they never felt real love for each
other, there was no declaration of love, romantic letters, tears, nothing special. Adelas visit to
Chandrapore was precisely to decide whether she and Ronny will marry, but she believes that if
she marries him, she would see India always as a frieze. When Adela withdraws the charges
against Aziz, Ronny decides not to marry her because it would mean the end of his career.
The failure of the marriage in A Passage to India is explained by the vision that Mrs. Moore has
before they reach the Marabar Caves. That vision makes her evaluate the relation between man
and woman and in particular Adela and Ronnys decision to get marry.
Thought that people are important but the relations between them are not, in particular too
much fuss has been made of marriage; centuries of carnal embracement, yet man is no nearer to
understand man.(Forster,1952:Ch.XIV)
Also, Mr. Mc.Brides failure of his personal relation is explained to a somewhat unhappy
marriage. His marriage ends in divorce when it is discovered that he is having an affair with
Miss. Derek.
The only new marriage that features in the novel is Fieldings, who marries Mrs. Moores
daughter Stella, though he is the one who has declared:
About marriage I am cynical. (Forster, 1952:Ch.XXIX)
British Indians also fail in creating any human relations with natives. They failure of any attempt
to achieve connection in general is because their sentiments toward India were those of God.

18

Englishmen like posing as gods. (Forster, 1952:Ch.V)

Fielding also fails in being Azizs friend. Their friendship concludes with a very affective ending
in the novel.
When Aziz and Fielding meet again even though the stupid misunderstanding between them had
been cleared up socially they have no meeting place.
Why cant we be friends now? said the other, holding him affectionately.
Its what I want. Its what you want.
But the horses didnt want it they swerved apart; the earth didnt want it, sending up rocks
through which riders must pass single file; the temples, the tank, the jail, the palace, the birds,
the carrion, the Guest House, that came into view as they issued from the gap and saw Mau
beneath: they didnt want it, they said in their hundred voice;
No, not yet, and the sky said, No, not there. (Forster, 1952:p. Ch. XXXVII)
A Passage to India presents politics as a barrier to friendship.

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CONCLUSION

A Passage to India is sad, yet a beautiful story because it has much more heart, the friendship
between Aziz and Fielding shows us how Indians let their heart lead their relations.
E.M. Forster in A Passage to India points out how impossible it is for the white man to fully
understand India and its people.
What impresses mostly is that even though E.M. Forster was British he was able to write as if he
was part of the oppressed race.
Another factor that has increased my curiosity while analysing A Passage to India was the event
in Marabar Caves and the link between the echoes and the failure of the human spirit, because
just after the echoes heard in Marabar Caves human relations in A Passage to India gains
complexity.
While working on it in this paper I must admit that I found it difficult to understand and explain
all that mystery that took place during and after Marabar Caves, especially the influence that
Marabar Caves had on the characters like Mrs. Moore and Adela, and somehow it seemed to me
like I was also immersed in the muddle of India.
20

In this paper I tried to discuss also the way in which the British try to impose their values and
ideologies on the native population of India by making them feel inferior.
E.M. Forsters A Passage to India has strengthened my personal belief that even if a country tries
to impose their culture to another country, when their culture is deeply rooted cannot be easily
removed by introducing another culture especially in a short period of time.
The real massage that E.M. Forster wanted to transmit behind A Passage to India was that there
should be a tolerance between races and that we have to free ourselves from prejudices.
We should permit people and places to speak about themselves and to exercise their own will not
the mass will.
In conclusion of my paper I would like to quote Mahatma Gandhi who was a leader of Indian
nationalism in British-ruled India, employing nonviolent civil disobedience, who said:
You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty,
the ocean does not become dirty.

21

Bibliography:

1. Edward Morgan Forster-A Passage to India (Abinger Edition of E.M. Forster) Rosetta books
LLC (1952)
2. (Critical Heritage) Philip Gardner-E.M. Forster (Critical Heritage) Routledge (2002)
3. David Bradshaw-The Cambridge Companion to E.M. Forster(Cambridge Companions to
Literature) (2007)
4. David Medalie -E.M. Forsters Modernism (2002)
5. Reena Mitra New Dehli: Atlantic Publishers &Distributors (2008) E.M. (Edward Morgan),
A Passage to India Criticism, Textual.'
6. E.M. Forster A Passage to India -Critical Essays-Copyright Provost and Scholars of Kings
College Cambridge 1924 P.v.t Ltd 2006 (Longman Study Edition)
7. Rob Doll-E.M. Forster -Pharos- A Passage To India www.emforster.info/pages/aziz.htm

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