Categories: History

Mohamed Ali: Ideology and Politics

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<p>From the time of the establishment of the Muslim League in 1906 Mohamed Ali (1878-1931) was in the centre of every melee as reformer and social radical as crusader for the Turkish cause and as champion of Muslim political interests. His was a many-faceted mind any one of whose facets would have made the reputation of a lesser man. His asset was that he possessed to the full the resources of traditional oratory – its repertoire of tricks. Few orators or political journalists among his contemporaries had his combination of qualities: his range of articulate emotions his capacity for analytical argument his pathos fantasy and wit and his power to marshal all these towards ends clearly discerned and passionately desired. This volume is the first scholarly attempt to assess and analyse the role and influence of Mohamed Ali in Muslim society to enlarge our under­standing of his contribution to Indian politics and to explore the cir­cumstances which facilitated his emergence from obscurity to a dramatic assertion of power during the Khilafat and Non-Cooperation campaigns. With the aid of a wide range of original sources this study analyses Mohamed Ali's reactions and responses to the dominant trends in Indian politics highlights his relationship with the Indian National Congress and its leaders like Gandhi Motilal Nehru Madan Mohan Malaviya and M.A. Ansari and examines his debate with contemporary politicians on the communal question the Congress movement and on the role of the British in India. This study begins with a biographical sketch continues with chapters on Mohamed Ali’s association with and involvement in various religious and political movements and concludes with an assessment that aims to delineate the many strands in his ideological makeup. The Appendices contain some hitherto unpublished correspondence of Mohamed Ali. They are drawn from sources in India Pakistan and England. About the Author Mushirul Hasan (1949-2018) was a historian of modern India. He wrote extensively on the partition of India communalism and on the history of Islam in South Asia. He served as the Vice-Chancellor of Jamia Millia Islamia New Delhi and the Director-General of the National Archives of India.</p>

Understanding Governance in South Asia

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<p>The concept of good governance in South Asia poses a challenge at the implementation level, mainly due to ethnocentricity, regional disparities, division between poor and rich, and rural and urban division among the people. Concepts such as decentralization, citizen engagement, lean public service, privatization, autonomy, public-private partnership may work well in developed countries but may not produce the same results in the region where the majority of poor people expect their government to fulfill their basic needs. Governance in South Asia needs to be reformed to ensure that poverty can be reduced, if not completely eradicated. Poor governance and the various means by which governance has fallen short, has led to lack of development and continuance of poverty in South Asian societies. South Asian countries have more or less similar objectives, structures, value systems, cultures, and standards of governance despite different forms of government. The colonial legacy of British administrative system had its impact on centralization. Secrecy, elitism, rigidity, and social isolation is common to all South Asian countries. The post-colonial administrative system is built upon pre-colonial administrative traditions throughout the region. South Asian countries can learn from each other's experiences. The countries in the region need to develop an indigenous model to find pragmatic solutions to the challenges of good governance. South Asian countries can achieve good results through good governance if they develop and adopt an indigenous model rather than simply borrowing models and ideas from the West.</p>

Women in Contemporary India: Traditional Images and Changing Roles

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<p>The problem of social change in the largely traditional societies of South Asia has been the focus of wide ranging studies by sociologists yet the implications of change for the place of women in the social cultural economic and political life of these societies in transition is a neglected field of sociological inquiry. The Report of the Committee on the Status of Women in India notes the ‘paucity of data’ on important social and economic variables affecting the presonality structure and patterns of social behaviour of Indian women. This landmark book offers a fresh perspective on women and social change through empirical studies of the interaction between the traditional images of women and their new social roles in the family and the wider society. The first section of the book presents an overview of the actual situation of women in India and outlines a realistic scenario for the integration of women in the process of national development. The second section consists of four empirical studies on women’s issues which cover a wide geographical spread from Uttar Pradesh in the north to Gujarat in the west to Karnataka and Kerala in the south. Another section of five essays examines ‘special case’ of women and religion women and the law education and female work participation Indian and Pakistani female migrants abroad and the perception of old age and changing life styles of aging women. The concluding section presents an analytic discussion of the methodological problems which appear to be specific to research studies on women in India and South Asia. About the Author Alfred de Souza (1930-84) was the Director of Research and Publications Indian Social Institute and editor of Social Action.</p>

Delhi Fort: A Guide to the Buildings and Gardens

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<p>Elphinstone had once said, ‘Shahjahan’s greatest splendour was shown in his buildings’. In 1638, Shahjahan, the Mughal emperor, decided to move his capital to a newly constructed city in Delhi. Along with the construction, he laid the foundations of his palace, the Red Fort. The fort complex is considered to represent the zenith of Mughal creativity. Though the palace was planned according to Islamic prototypes, each pavilion contains architectural elements typical of Mughal buildings that reflect a fusion of Persian, Timurid and Hindu traditions. The fort's innovative architectural style, including its garden design, was a piece of astounding beauty and architectural perfection. It influenced later buildings and gardens in Delhi, Rajasthan, Punjab, Kashmir and elsewhere. This book is a detailed guide to this Fort and its buildings and gardens including Lahori Gate, Delhi Gate, Naubat Khana, Diwan i aam, Diwan i-khaas, Nahr i-Bihisht, Mumtaz Mahal, Rang Mahal, Khas Mahal, Hammam, Moti Masjid, Hira Mahal, Hayat Bakhsh Bagh, and Shahi Burj.</p>

A Caste in a Changing World: The Chitrapur Saraswat Brahmans, 1700-1935

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<p>This narrative history of a single caste of western India from the eighteenth to the twentieth century examines the background of the caste's separate identity and the evolution of social and economic patterns and institutions which contributed to its maintenance. Drawing on government documents, temple and monastery records, newspapers, family histories, caste publications and personal interviews the author traces the growth of the Chitrapur Saraswat Brahmans from a small, relatively insignificant rural group to a thriving, significantly urbanized community by the 1930s. Commencing with a discussion of the Gaud Saraswat Brahman caste cluster of Goa from which the Saraswats emerged, the study then describes their creation of a separate caste possessing a distinctive religious affiliation with a new spiritual lineage of swamis (preceptors). There follows an analysis of the impact of colonial rule on the Saraswats. New opportunities of education, employment and urban migration coincided with innovations of orthodoxy creating significant challenges between forces of reform and reaction within the community. The twentieth century saw a reconciliation and renewal of community with rapprochement between laity and their swami laying a foundation for reintegration of the caste. Described as a ‘basic study for anyone interested in the impact of modernization on the resiliency of caste groups in India’, the work explores those elements in the Saraswat’s history in which ties of caste were significant. This lively account further illuminates the complexities of change in ‘traditional’ India under the impact of a colonial regime and modernizing society and culture.</p>

Memoirs of a Bengal Civilian

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<p>John Beames (1837-1902) spent most of his working life in Bihar Orissa and Bengal. He came to India in August 1858: the mutiny had not yet been fully quelled. Before he retired in 1893 he had risen to be a Commissioner administering a few districts and for a short time held a seat on the Bengal Board of Revenue. Beames was a man of strong opinions and was often in trouble with the authorities because of his outspokenness. He thought little of Lieutenant-Governors as a class. But his special dislike was reserved for Sir Richard Temple Lt. Governor of Bengal whose vanity and self-glorification he couldn't stand. There were instances when Beames stood by the people against tyranny. But ironically enough he also shared the casual racism of his peers and did not recognise Indian ICS officers as his academic and cultural equals: he strongly distrusted the Bengali intelligentsia. Beames was a pioneer philologist. A magnum opus of his is the three volume Comparative Grammar of the Modern Aryan Languages of India (1872-79). Other works of his include Outline of Indian Philology (1867) and Grammar for the Bengali Language (1891). He knew a number of languages including Persian Sanskrit Urdu Bengali Punjabi and Hindi and had a working knowledge of German French and Italian. Beames started writing his Memoirs in 1875 but completed the task only after retirement in England. His outspokenness which held him down in his career is his chief strength as a writer and tremendously enhances the value of his estimates of men and affairs of his time. Beames writes without being either pompous or timid. This new edition carries a very useful 21-page introduction by Peter Penner (in addition to the original introduction) by Philip Mason author of The Men Who Ruled India and an epilogue by Beames's grandson Christopher Cooke that assesses Beames as an administrator and a scholar. Eminently readable the edition is particularly welcome at a time when memoirs like this are increasingly being viewed as valuable sources for an interpretation of the British Raj.</p>

Famine Inquiry Commission: Report on Bengal

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<p>The Famine Inquiry Commission was appointed in 1944 to investigate and report to the Central Government upon the causes of the food shortage and subsequent epidemics in India and in particular in Bengal, in the year 1943, and to make recommendations as to the prevention of their recurrence. After meeting for several weeks in 1944 in New Delhi where the Com­mission interviewed many official witnesses, it went to Calcutta and met several officials and non-officials. A wealth of information about the causes of famine and other questions included in the terms of reference was obtained in Bengal. But in order to view the past and present situation in Bengal in its proper perspective it was felt necessary to make inquiries in other parts of India also. And so the Commission decided to tour Bombay, Walchandnagar, Bijapur, Madras, Calicut, Cochin, Travancore, Tanjore, Bezwada and Nagpur. A large number of officials and non-officials were interviewed. This report is concerned largely with the past, with the story of the Bengal famine and its causes. The Commission made suitable recom­mendations so as to make recurrence of famine impossible by develop­ment of agriculture and raising the standard of nutrition.</p>

Kings and Cults: State Formation and Legitimation in India and Southeast Asia

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<p>Kings and Cults contains a selection of articles of H. Kulke on various aspects of K]satra and K]setra the interconnected domains of temporal and sacred power in medieval India and Southeast Asia. Thematically these papers are intertwined by a study of the quest of medieval rulers for legitimation through religious institutions. Of particular interest in this regard are the changing modes of legitimation at different stages of state formation ranging from princely patronage of tribal deities by early emerging ‘kings’ to the construction of imperial temples by the rulers of great regional ‘imperial’ kingdoms. A particularly characteristic feature of India is the great temple cities as centres of regional cults and pilgrimage which became the major focus of later medieval royal patronage. Another important aspect of Kulke’s work is historiography as a means of late medieval royal legitimation linking legendary history of these sacred places and royal patronage with dynastic claims. About half of the papers focus on Puri in Orissa and its Jagannatha cult which forms a major field work of Kulke’s studies. South India is represented by two papers on religious policy of the Colas and the early rulers of Vijayanagara. Four papers deal with Southeast Asia. They reveal that Southeast Asian indigenous rulers faced very similar structural and ideological problems which they tried to solve through similar ritual means as their contemporary Indian ‘colleagues’. About the Author Hermann Kulke retired as Professor of South and Southeast Asian History in the Department of History Kiel University in 2003. He is co-author of A History of India (with D. Rothermund) co-editor of The Cult of Jagannath and the Regional Tradition of Orissa (with A. Eschmann and G.C. Tripathi) and of Hinduism Reconsidered (with G.D. Sontheimer) and editor of The State in India 1000-1600. He is also co-editor of the series Studies in Orissan Society Culture and History.</p>

Religion in South Asia: Religious Conversion and Revival Movements in South Asia in Medieval and Modern Times

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<p>In spite of the way in which the rise and development of a wide range of different religious communities have affected the course of South Asian history we still know very little about how and why these communities developed in the way they did why they experienced different rates of growth and why some of them are larger and more influential than others. The answer to these questions lies at least in part in the rise and growth of conversion movements involving changes in communal affiliation. But what is conversion and what are conversion movements? What do con­version movements have in common and how do they differ from one another? How have they spread and why have they taken place? What have been their effects on society and how do religions losing adherents attempt to reverse the process? These and other issues are raised and discussed by a number of scholars most of whom are resident in Australia. What they have to say should be of interest not only to historians students of religion and social scientists in general but to all those attempting to understand some of the more vital and fundamental forces at work in South Asian society today. About the Author Geoffrey A. Oddie is an Honorary Associate in the Department of History University of Sydney. He has taught in India as well as in Australia and was a visiting fellow at JNU New Delhi. His works include Popular Religion Elites and Reform: Hook Swinging and its Prohibition in Colonial India 1800-1891 (1995); Imagined Hinduism: British Protestant Missionary Constructions of Hinduism 1793-1900 (2006) (Hindi translation 2019) and Series Editor of Hinduism in India: Modern and Contemporary Movements (2016) and Hinduism in India: The Early Period (2017).</p>

Kashmir's Transition to Islam: The Role of Muslim Rishis

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<p>The book breaks fresh ground in historical research. Based on a critical and empathic understanding of Sanskrit, Arabic, Persian and Kashmiri sources, it provides a critique of Orientalist scholarship against the background of an historical enquiry conducted into the processes of Islamization and its dynamics in relation to the role of Muslim Rishis (Kashmiri Sufis). Professor Ishaq Khan has brought together a number of perspectives – the historical, the sociological, and the religious. The crux of his argument is that Islam is not merely a matter of theological propositions, but also a historical realization: realizing the Oneness of Allah by total surrender, dedication, service and above all self-sacrifice for the good of humankind. The Rishi movement is an integral component of the process of Islam­ization that started in the picturesque Valley in the wake of the introduction of Sufi orders from Central Asia and Persia in the fourteenth century. The author particularly focuses on the paradox and tension that the Kashmiri Brahmanic society experienced as a result of the Rishi's advocacy of virtues such as self-imposed poverty, identification with the poor and the down-trodden, and above all opposition to the caste system. A significant feature of the book is a perceptive analysis of legends and miracles associated with Muslim Rishis. The author advocates the idea of looking at history from a fresh point of view, and argues in favour of studying the history of human civilization in its totality, involving an interaction between religion and society. The author has shown that the history of human civilization cannot be studied in watertight compartments of matter and faith. The present work is therefore worthy of attention and should be of interest to a wide range of readers, rather than merely to specialists.</p>