Pub Date : 2021-11-29DOI: 10.1177/03769836211052075
S. Rai
Arundhati C. Khandkar and Ashok C. Khandkar, Swimming Upstream: Laxmanshastri Joshi and the Evolution of Modern India. New Delhi: Oxford University Press, 2019, xxiv + 193 pp., ₹1,195, ISBN: 9780199495153 (Hardback).
{"title":"Book review: Arundhati C. Khandkar and Ashok C. Khandkar, Swimming Upstream: Laxmanshastri Joshi and the Evolution of Modern India","authors":"S. Rai","doi":"10.1177/03769836211052075","DOIUrl":"https://doi.org/10.1177/03769836211052075","url":null,"abstract":"Arundhati C. Khandkar and Ashok C. Khandkar, Swimming Upstream: Laxmanshastri Joshi and the Evolution of Modern India. New Delhi: Oxford University Press, 2019, xxiv + 193 pp., ₹1,195, ISBN: 9780199495153 (Hardback).","PeriodicalId":41945,"journal":{"name":"Indian Historical Review","volume":"25 10","pages":"346 - 349"},"PeriodicalIF":0.1,"publicationDate":"2021-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72369811","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-07DOI: 10.1177/03769836211052105
Anuradha Singh
The political, socio-economic and cultural development of Kashi was never blocked. The history of technological development in Kashi state has been very flourished. The present study is an attempt to present historical and analytical studies regarding bone technology and its characteristics used in the region of ancient Kashi. The contribution of bone technology in the wisdom of Kashi and the development of a socio-economic perspective has also been discussed. Various bone tools obtained from Kashi’s archaeological sites and excavations reports have been studied. Archaeological and literary sources revealed that ancient Kashi was very developed in technology. The sources candidly depicted the prosperous societal life of its inhabitants in the backdrop of rich culture. Bone objects remains constitute an essential theme to study the integrated ecological aspect of human life.
{"title":"The Patterns of Bone Technology in Ancient Kashi (1300 bc to 300 ad)","authors":"Anuradha Singh","doi":"10.1177/03769836211052105","DOIUrl":"https://doi.org/10.1177/03769836211052105","url":null,"abstract":"The political, socio-economic and cultural development of Kashi was never blocked. The history of technological development in Kashi state has been very flourished. The present study is an attempt to present historical and analytical studies regarding bone technology and its characteristics used in the region of ancient Kashi. The contribution of bone technology in the wisdom of Kashi and the development of a socio-economic perspective has also been discussed. Various bone tools obtained from Kashi’s archaeological sites and excavations reports have been studied. Archaeological and literary sources revealed that ancient Kashi was very developed in technology. The sources candidly depicted the prosperous societal life of its inhabitants in the backdrop of rich culture. Bone objects remains constitute an essential theme to study the integrated ecological aspect of human life.","PeriodicalId":41945,"journal":{"name":"Indian Historical Review","volume":"32 1","pages":"306 - 330"},"PeriodicalIF":0.1,"publicationDate":"2021-11-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78579365","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-21DOI: 10.1177/03769836211052099
Ravi Khangai
Scriptures are often used to make patriarchal control sacrosanct over women’s bodies. A stereotypical monogamous woman is generally idealised by patriarchy; Polyandrous Draupadī in the Mahābhārata, however, stands sharply in contrast and the epic struggles to legitimise it by different myths to soothe the moral discomfort. Principal women characters of the epic like Draupadī, Kuntī and Satyavatī having more than one man in their life suggest that during the early stages of development of the epic, the values that governed man–women relations were not as rigid as they became later. During the growth of the epic, the lives of these women characters were transformed according to patriarchal perception, which expects that a woman should be a virgin when a man marries her. As a way out, the epic repeatedly restores the virginity of these women characters. As men are considered as owners/protectors of womens’ bodies/sexuality, the restoration seems to have restored the sense of honour and also redeemed the transgressions of men who ‘soiled’ them. Obsession with virginity also indicates the attitude of the commodification of the woman’s body. These women characters are portrayed as passive, whose lives and bodies are manipulated according to men’s perception.
{"title":"Patriarchy and Virginity Myth in the Mahābhārata","authors":"Ravi Khangai","doi":"10.1177/03769836211052099","DOIUrl":"https://doi.org/10.1177/03769836211052099","url":null,"abstract":"Scriptures are often used to make patriarchal control sacrosanct over women’s bodies. A stereotypical monogamous woman is generally idealised by patriarchy; Polyandrous Draupadī in the Mahābhārata, however, stands sharply in contrast and the epic struggles to legitimise it by different myths to soothe the moral discomfort. Principal women characters of the epic like Draupadī, Kuntī and Satyavatī having more than one man in their life suggest that during the early stages of development of the epic, the values that governed man–women relations were not as rigid as they became later. During the growth of the epic, the lives of these women characters were transformed according to patriarchal perception, which expects that a woman should be a virgin when a man marries her. As a way out, the epic repeatedly restores the virginity of these women characters. As men are considered as owners/protectors of womens’ bodies/sexuality, the restoration seems to have restored the sense of honour and also redeemed the transgressions of men who ‘soiled’ them. Obsession with virginity also indicates the attitude of the commodification of the woman’s body. These women characters are portrayed as passive, whose lives and bodies are manipulated according to men’s perception.","PeriodicalId":41945,"journal":{"name":"Indian Historical Review","volume":"1 1","pages":"233 - 250"},"PeriodicalIF":0.1,"publicationDate":"2021-10-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83851160","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-20DOI: 10.1177/03769836211052101
Kundan Singh
William Jones, famously, by identifying close linkages between Sanskrit and European languages, gave birth to research into the common ancestry between Indians and Europeans. In the earlier years of contention on the matter, India was considered the cradle of civilisation and Sanskrit as the mother of all Indo-European languages. With the rise in the imperial power of Europe over India, the cradle of civilisation began to shift outside India and ultimately landed in Europe. Simultaneously, the idea of invasion of India by the ‘Aryan race’, or the Aryan invasion theory (AIT), was promoted. Since then, however, one archaeological find over another have consistently refuted the AIT, proving it as false. As flawed as it remains, this theory has, nonetheless, persisted and morphed in its current form as the Aryan migration theory (AMT) and continues to find mention and favour in contemporary academic discourse. In mainstream academia, today, whether in grade-school texts or in texts meant for undergraduate and graduate study, whenever India and Hinduism are mentioned, the coming of Aryans from outside of India and establishing Hinduism and civilisation in India are discussed as veritable facts. By examining the theory in anticolonial and postcolonial contexts, we show that despite considerable archaeological evidence refuting the theories of the invasion or migration of Aryans into India, its colonial embeddedness in the notion of the racial superiority of the Europeans or people with European ancestry that the theory does not fade into oblivion.
{"title":"Colonial Roots of the Aryan Invasion/Migration Theory and the Contemporary Archaeological Evidence in Western Sources","authors":"Kundan Singh","doi":"10.1177/03769836211052101","DOIUrl":"https://doi.org/10.1177/03769836211052101","url":null,"abstract":"William Jones, famously, by identifying close linkages between Sanskrit and European languages, gave birth to research into the common ancestry between Indians and Europeans. In the earlier years of contention on the matter, India was considered the cradle of civilisation and Sanskrit as the mother of all Indo-European languages. With the rise in the imperial power of Europe over India, the cradle of civilisation began to shift outside India and ultimately landed in Europe. Simultaneously, the idea of invasion of India by the ‘Aryan race’, or the Aryan invasion theory (AIT), was promoted. Since then, however, one archaeological find over another have consistently refuted the AIT, proving it as false. As flawed as it remains, this theory has, nonetheless, persisted and morphed in its current form as the Aryan migration theory (AMT) and continues to find mention and favour in contemporary academic discourse. In mainstream academia, today, whether in grade-school texts or in texts meant for undergraduate and graduate study, whenever India and Hinduism are mentioned, the coming of Aryans from outside of India and establishing Hinduism and civilisation in India are discussed as veritable facts. By examining the theory in anticolonial and postcolonial contexts, we show that despite considerable archaeological evidence refuting the theories of the invasion or migration of Aryans into India, its colonial embeddedness in the notion of the racial superiority of the Europeans or people with European ancestry that the theory does not fade into oblivion.","PeriodicalId":41945,"journal":{"name":"Indian Historical Review","volume":"3 1","pages":"251 - 272"},"PeriodicalIF":0.1,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72645325","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-19DOI: 10.1177/03769836211052103
Salim Zaweed
In its first section, the article examines the creation of two major Sufi institutions, the khanqāhs of Shaikh Jalāluddīn Tabrīzī (d. 1225) known as Badi dargāh and Shaikh Nūr Quṭb Ālam (d. 1410) as Chhotī dargāh. Further, for the smooth functioning and maintenance, the rulers of Ilyas Shahi dynasty and other independent rulers of Bengal endowed rent-free lands to the respective khanqāhs presently known as Bāis Hazārī and Shash Hazārī waqf estates. The present study also attempts to look into a more comprehensive and detailed analysis of the sanads concerning with these grants were confirmed and continued by the Mughal emperors, Nawab Nazims of Bengal and British officials that testify to the importance of the place during the pre-colonial times. The extensive property enjoyed by the mutawallis of these dargāhs continued till date. The focus of the article in its second section, on the historical changes of these waqf estates basing on official records from these institutions, court proceedings of the litigations, historical works by the mutawallis and other connected histories. This examination is followed by a discussion of the gradual decline of these institutions and subsequent patronage for the education and other measures of welfare for the society.
{"title":"The Waqf Estates of Pānḍūa: Historical Analysis (from Fifteenth to Twentieth Centuries)","authors":"Salim Zaweed","doi":"10.1177/03769836211052103","DOIUrl":"https://doi.org/10.1177/03769836211052103","url":null,"abstract":"In its first section, the article examines the creation of two major Sufi institutions, the khanqāhs of Shaikh Jalāluddīn Tabrīzī (d. 1225) known as Badi dargāh and Shaikh Nūr Quṭb Ālam (d. 1410) as Chhotī dargāh. Further, for the smooth functioning and maintenance, the rulers of Ilyas Shahi dynasty and other independent rulers of Bengal endowed rent-free lands to the respective khanqāhs presently known as Bāis Hazārī and Shash Hazārī waqf estates. The present study also attempts to look into a more comprehensive and detailed analysis of the sanads concerning with these grants were confirmed and continued by the Mughal emperors, Nawab Nazims of Bengal and British officials that testify to the importance of the place during the pre-colonial times. The extensive property enjoyed by the mutawallis of these dargāhs continued till date. The focus of the article in its second section, on the historical changes of these waqf estates basing on official records from these institutions, court proceedings of the litigations, historical works by the mutawallis and other connected histories. This examination is followed by a discussion of the gradual decline of these institutions and subsequent patronage for the education and other measures of welfare for the society.","PeriodicalId":41945,"journal":{"name":"Indian Historical Review","volume":"310 1","pages":"273 - 291"},"PeriodicalIF":0.1,"publicationDate":"2021-10-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79958423","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-17DOI: 10.1177/03769836211052096
B. B. Cohen
Social clubs began in India in the late eighteenth century in the wake of British colonial expansion. Clubs flourished in colonial India’s two great administrative divisions: those areas under direct control and the indirectly controlled princely states of India. This article explores the role of clubs in Hyderabad city, the capital city of India’s largest and wealthiest princely state. Here, club dynamics operated differently. By the nineteenth century, princely state urban capitals supported two centres of power: the local Indian ruler and that of the British Resident. These multiple centres of power forced clubs in this urban environment to be less attentive to difference among members (race and class) and more attentive to reaching across divisions. An examination of clubs in a princely state urban environment, thus, reveals an Indo-British clubland, largely marked by forms of social coexistence and cooperation.
{"title":"Social Clubs in a Princely State: The Case from Hyderabad, Deccan","authors":"B. B. Cohen","doi":"10.1177/03769836211052096","DOIUrl":"https://doi.org/10.1177/03769836211052096","url":null,"abstract":"Social clubs began in India in the late eighteenth century in the wake of British colonial expansion. Clubs flourished in colonial India’s two great administrative divisions: those areas under direct control and the indirectly controlled princely states of India. This article explores the role of clubs in Hyderabad city, the capital city of India’s largest and wealthiest princely state. Here, club dynamics operated differently. By the nineteenth century, princely state urban capitals supported two centres of power: the local Indian ruler and that of the British Resident. These multiple centres of power forced clubs in this urban environment to be less attentive to difference among members (race and class) and more attentive to reaching across divisions. An examination of clubs in a princely state urban environment, thus, reveals an Indo-British clubland, largely marked by forms of social coexistence and cooperation.","PeriodicalId":41945,"journal":{"name":"Indian Historical Review","volume":"79 1","pages":"187 - 201"},"PeriodicalIF":0.1,"publicationDate":"2021-10-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85481587","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-17DOI: 10.1177/03769836211052097
Kashyap Deepak
The main focus of this article is on the war-stricken ecology of World War II and the notable role played by Indian women as Air Raid Precaution Wardens. They gave their unmatched services in the air raid–prone areas and earned a name. However, until the close of the war, they were reduced to not more than ‘comfort women’ for British officers and soldiers. Simultaneously, the article explains how the women’s influential roles are sidelined by giving too much preference to the topic such as rape, abduction and war crimes against women. The critics and historians remain busy in criticising other armies on the atrocities inflicted upon women by them. The conclusion exposes the double standard of the academic world: first, they criticise Japan over the issue of ‘comfort women’, but they close their eyes towards Indian women. The article explains how the British too exploited Indian women, but they remain hidden from the eyes of critics due to their gentlemen status.
{"title":"Indian Women in World War II: The Air Raid Precaution ‘Comfort’ Women","authors":"Kashyap Deepak","doi":"10.1177/03769836211052097","DOIUrl":"https://doi.org/10.1177/03769836211052097","url":null,"abstract":"The main focus of this article is on the war-stricken ecology of World War II and the notable role played by Indian women as Air Raid Precaution Wardens. They gave their unmatched services in the air raid–prone areas and earned a name. However, until the close of the war, they were reduced to not more than ‘comfort women’ for British officers and soldiers. Simultaneously, the article explains how the women’s influential roles are sidelined by giving too much preference to the topic such as rape, abduction and war crimes against women. The critics and historians remain busy in criticising other armies on the atrocities inflicted upon women by them. The conclusion exposes the double standard of the academic world: first, they criticise Japan over the issue of ‘comfort women’, but they close their eyes towards Indian women. The article explains how the British too exploited Indian women, but they remain hidden from the eyes of critics due to their gentlemen status.","PeriodicalId":41945,"journal":{"name":"Indian Historical Review","volume":"38 1","pages":"202 - 217"},"PeriodicalIF":0.1,"publicationDate":"2021-10-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82246609","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-17DOI: 10.1177/03769836211051647
D. P. Saklani
Buderas are inhabitants of Gangi, Pinswar and Ginwali, three villages in Tehri district of Uttarakhand. They are basically grazers, who, at a certain point of time in history, migrated from Kashmir via Himachal Pradesh. The migration and settlement of Buderas is very interesting, being interwoven with the tale of their deity. They, in general, follow Hinduism, only in certain aspects but are specifically devoted to their deity Somesu or Samosa, as they call it. Somesu is the focal point of their life and society. In the present article, which is based on my field study of Gangi village in Tehri district of Garhwal, way back in 1999, the focus is on the rituals and worship related to Somesu for the well-being of the cattle folk of the Buderas. How they propitiate and please the deity for taking care of their cattle folk, while away in pastures for months and months, are focal points of the present article. The element of change and continuity in the performance of the rituals and religion is also highlighted in the this article.
{"title":"Buderas—A Pastoralist Community of High Himalayan Society: Migration, Identity, Existence and Belief","authors":"D. P. Saklani","doi":"10.1177/03769836211051647","DOIUrl":"https://doi.org/10.1177/03769836211051647","url":null,"abstract":"Buderas are inhabitants of Gangi, Pinswar and Ginwali, three villages in Tehri district of Uttarakhand. They are basically grazers, who, at a certain point of time in history, migrated from Kashmir via Himachal Pradesh. The migration and settlement of Buderas is very interesting, being interwoven with the tale of their deity. They, in general, follow Hinduism, only in certain aspects but are specifically devoted to their deity Somesu or Samosa, as they call it. Somesu is the focal point of their life and society. In the present article, which is based on my field study of Gangi village in Tehri district of Garhwal, way back in 1999, the focus is on the rituals and worship related to Somesu for the well-being of the cattle folk of the Buderas. How they propitiate and please the deity for taking care of their cattle folk, while away in pastures for months and months, are focal points of the present article. The element of change and continuity in the performance of the rituals and religion is also highlighted in the this article.","PeriodicalId":41945,"journal":{"name":"Indian Historical Review","volume":"1 1","pages":"331 - 343"},"PeriodicalIF":0.1,"publicationDate":"2021-10-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79908071","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-10DOI: 10.1177/03769836211052098
R. Bhuyan
Like all other world religions, Brahmanism and Buddhism, the two prominent religious traditions of India, have histories of development and transformations since their inception. Depending on the socio-economic and political scenario, religions are subject to change, often in their basic beliefs and rituals, and at a certain point of time, the interaction between diverse religious traditions also becomes inevitable. Although opponent by nature in their early philosophies, Buddhism and Brahmanism got entwined at a certain phase of history, when many Buddhist deities and rituals were accommodated within the purview of Brahmanism and vice-versa. In the history of Brahmanical tradition, this interaction is traceable in the narratives of Puranic texts composed during the first millennium years of the Christian Era (ce). For the present study, one such Puranic text: the Kalikapurana, composed in Kamarupa (early Assam) during the early-medieval period, has been taken into account to understand the process of interaction between Brahmanism and Buddhism in the historical context of early Assam. Being primarily Brahmanical religious texts, the Puranas contain traces of Buddhism only in ‘covert’ form: in the form of myth. Focussing on some myths narrated in the Kalikapurana, the present study will discuss the existence of Buddhism in the early-Brahmaputra valley prior to the coming of Brahmanism. It will help us to understand the strategies adopted by the immigrant Brahmins to accommodate the prevailing traits under the purview of Brahmanical Hinduism.
{"title":"Religious Interaction in Early Medieval Kamarupa: An Insight into the Kalikapurana","authors":"R. Bhuyan","doi":"10.1177/03769836211052098","DOIUrl":"https://doi.org/10.1177/03769836211052098","url":null,"abstract":"Like all other world religions, Brahmanism and Buddhism, the two prominent religious traditions of India, have histories of development and transformations since their inception. Depending on the socio-economic and political scenario, religions are subject to change, often in their basic beliefs and rituals, and at a certain point of time, the interaction between diverse religious traditions also becomes inevitable. Although opponent by nature in their early philosophies, Buddhism and Brahmanism got entwined at a certain phase of history, when many Buddhist deities and rituals were accommodated within the purview of Brahmanism and vice-versa. In the history of Brahmanical tradition, this interaction is traceable in the narratives of Puranic texts composed during the first millennium years of the Christian Era (ce). For the present study, one such Puranic text: the Kalikapurana, composed in Kamarupa (early Assam) during the early-medieval period, has been taken into account to understand the process of interaction between Brahmanism and Buddhism in the historical context of early Assam. Being primarily Brahmanical religious texts, the Puranas contain traces of Buddhism only in ‘covert’ form: in the form of myth. Focussing on some myths narrated in the Kalikapurana, the present study will discuss the existence of Buddhism in the early-Brahmaputra valley prior to the coming of Brahmanism. It will help us to understand the strategies adopted by the immigrant Brahmins to accommodate the prevailing traits under the purview of Brahmanical Hinduism.","PeriodicalId":41945,"journal":{"name":"Indian Historical Review","volume":"21 14","pages":"218 - 232"},"PeriodicalIF":0.1,"publicationDate":"2021-10-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72605231","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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