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The Japanese put up a concrete conflict between the European’s philosophy of wealth and spirituality and the Japanese philosophy. Japan was against the Westerners’ well thought-out “selfishness of nations and the higher ideals of humanity” (Davis, Harrison, and Johnson 1057). Instead, the Japanese wanted to fulfill or stay true to their heritage of the magnificence and richness of freedom.
On the other hand, Indians who expressed their ideas concerning the new European presence in their country through literature revealed this influence over time. English was the language prominently used by Europeans in India, which at odds with the natives at certain levels. For instance, Rabindranath Tigore used English to compel neighboring South Asia nations such as Japan to cooperate to find alternatives to European colonialism and imperialism. To do this, Tigore believed uniting western and eastern traditions to achieve a global culture required a reflection of both communities’ pasts and conflicts with each other. In his letter to Japan, Tigore used English vernacular to convey his message, which many found ironic and misconstrued it for an assimilated move by a south Asian writer (Davis, Harrison, and Johnson 1057).
European colonialism influenced Indian literature by shaping their writing styles in terms of descriptiveness, narration, and diction (Davis, Harrison, and Johnson 1056). This demographic acquired contemporary education from European learning institutions or linguists. Tigore had an interest in the global integration of cultures and customs. Tigore narrates the harms of capitalism and civilization caused by the sacrifice of spirituality and freedom. The respect for human life is a main concern for Tigore, which is expressed in his essay. Tigore says one “cannot light with a light accept the modern civilization with all its tendencies, methods, and structures, and dream that
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