Indigo: A Colour that Fuelled Rebellion

Behind the allure of indigo’s deep hue and its historic association with opulence and durability, lies the reality of the exploitations of indigo farming practices during the 16th to 19th centuries, as to meet the global appetite before the inventions of synthetic dyes.

This article focuses on a pivotal event, to frame and represent the lasting impression of the significance of indigo – how a dye that was under intense pressure to keep up with the global demand, led to the exploitation of Indian farmers who were forced to cultivate indigo under colonial hegemony, and how it ultimately sparked one of the first organised rebellions against British rule. Illustrating how indigo has been used as a vessel of oppression, as well as later being reclaimed as a symbol of sustainable local artistry.

Natural Indigo Dye

Image Credit: Muezart

Rise of Indigo Production in India

Many regions cultivate and produce indigo, however, in the 19th century Bengal was the leading place for indigo exportation. The British East India Company held control in this region during that period, even though they were not directly involved in cultivating indigo, they facilitated the positions for private companies and British planters to take over indigo production in Bengal. Capitalising on the ideal climate conditions of the region to produce indigo dye on a large scale, Bengal’s agricultural areas were firmly under British control. Local farmers were pressured into predatory contracts (known as the Tinkathia System) to grow indigo replacing the focus on cultivating food crops, in return receiving low payment placing many in positions of spiralling debt and limited access to food. The colonial administration did little to protect the farmers, whilst the planters used intimidation to keep the farmers obedient to the system in order to keep up with production.

The Indigo Revolt of 1859-60 and Broader Impact

As demand for indigo continued to increase, likewise did the British planters pressure on the local farmers. The repressive Tinkathia System pushed the local farmers deeper into poverty while the colonial planters profited, crop yields eventually failed and debts grew causing tensions to surge. In Bengal, the revolt began as a strike when the farmers supported by the local zamindars and intellectuals withheld from planting indigo. Leadership developed with individuals such as Digambar Biswas, creating organised boycotts against the colonial planters. The protests began relatively peacefully, but as resentments grew the protests amplified; triggering altercations and violent clashes between the farmers and authorities. The Hindu Patriot newspaper became a powerful source of communication that spread awareness of the struggles of the indigo farmers, which mobilised public support and legitimised the cause. Eventually the protests and peaceful resistance developed into an armed rebellion, farmers used traditional weapons ambushing the factories. Showcasing to their oppressors their persistence to advocate for their rights. In response to the rebellions due to the strain, reluctantly the Colonial Government set up the Indigo Commision in 1860. Which established reforms after investigating the conditions of indigo cultivation practices in Bengal, acknowledging the coercive practices of the Colonial planters and their contracts exploitative nature. This led to reforms that intended to improve the conditions for the local farmers. This marked a pivotal recognition of the injustices highlighted due to the efforts of the Indigo Revolt. The revolt not only stagnated indigo cultivation, but remains as an early demonstration of organised resistance against British ruling in India. What began as an economic struggle evolved into a wider movement against colonial exploitation, illustrating the influence of indigo as both a commodity and as a vessel for change.

Symbolism of Indigo in Post-Colonial India

Indigo is experiencing a revival as artisans and sustainable fashion initiatives reclaim their heritage with the dye. Indigo’s evolution into a symbol of cultural identity is driven by the work of local artisans, reflecting a broader shift to more sustainable indigo dyeing techniques. This revival of the dye embodies this movement in reconnecting with India’s textile heritage, as by returning to traditional methods artisans commemorate their cultural roots; whilst simultaneously creating an alternative to the synthetic dyes that are still dominating. A recent example is the exhibition, ‘The Chintz Story’ held at Gallery Threshold in New Delhi, showcasing 20 paintings by the artist Bappaditya Biswas. The exhibit covers both the cultural and technical features of chintz production, and highlights its influence on global textile history. Bappaditya Biswas for this collection only used colours they made, including Indigo which they cultivated themself. He stated that “The history of indigo cultivation in Bengal is one of pain and suffering. Farmers abandoned the plant due to colonial exploitation. Nobody talks about it anymore. I wanted to revive indigo cultivation and started planting it after almost 165 years of its banishment from Bengal’s soil.”

Bappaditya Biswas, Krishna

Image Credit: Gallery Threshold

Indigo has progressed from a symbol and memory of colonial oppression, to one of reclamation of cultural identity. This is not only a testament to the historical struggles of the Indian farmers under colonial rule, but also a signal for current generations advocating for equitable and more environmentally friendly practices in the textile industry. This revival of indigo’s significance serves as a reminder of the dye’s persisting legacy: a colour that once fueled rebellion and uprising now embodies tradition, resilience and optimism for a more sustainable future.

Sources

• Bhattacharya, S. (1977) The Indigo Revolt of Bengal. Social scientist (New Delhi). [Online] 5 (12), 13–23

• Kumar, P. (2016) Plantation Indigo and Synthetic Indigo: European Planters and the Redefinition of a Colonial Commodity. Comparative studies in society and history. [Online] 58 (2), 407–431

• Kumar, P. (2012) ‘The World of Indigo Plantations: Diasporas and Knowledge’, in Indigo Plantations and Science in Colonial India. [Online]. United States: Cambridge University Press. pp. 25–76

• Roy, T. (2011) Indigo and law in colonial India. The Economic history review. [Online] 64 (s1), 60–75

• Sebastian, A. (2023) Indigo: A Post Colonial Af air, The New Indian Express. Available at: https://www.newindianexpress.com/cities/delhi/2023/Oct/27/indigo-a-post-colonial-affair-2627365.html 

• Surjit, R. et al. (2024) ‘Natural Indigo Dyes: A Potential Dye for Sustainability’, in Natural Dyes and Sustainability. [Online]. Switzerland: Springer. pp. 193–210

Images

https://www.muezart.in/blogs/muezart-musings/organic-indigo-dye-recipe-and-process-of-dyeing-with-indigo

https://www.gallerythreshold.com/store/art-works/bappaditya-biswas-krishna/

Cover Image: Denimhunters