 | By Nicholas J. Abbott |
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Subsequently, Bahu Begam consented to abandon the remains of her wealth to the Company, and emerged as one of the largest individual investors in British India’s public debt. This action demonstrated not only the willingness of the Company to reinstate the Nawab but also its anxiety to be recognized as a sovereign state in the South Asian political order, and its dependence on the financial and political capital of women like Bahu Begam.
In retrospect, la Sabliere appears as a twentieth century socialite, who is a patron of writers and intellectuals, academics and statesmen. But the salon presided over by aristocratic women became the shining example of French intellectual life in the seventeenth century. Neither historians in general, nor historians of social trends and ideas, seem to focus on this aspect.
The fact that Bose, in his death and after the defeat of the honourable INA, united Indians across the political spectrum is noted in glowing terms by Craig. The second section has interesting narrations about individuals and various Allied armies who rallied ‘round the flag’, meaning the Union Jack. The story of the immense sacrifices made by men, officers and civilians in the theatres of war and war crimes, including the horrors of Belsen in the West and Borneo in the East, is told in a prose which makes the book unputdownable.
It was here that wealthy traders and aristocrats lived. Later, they served as indispensable intermediaries between the colonial state and the broader population in Patna. However, the colonial state eventually developed the Danapur and Bankipur regions, away from the old town, also known as Patna city. Present-day Patna developed around Bankipur.
And the collapse came in the 20th century. The depression of the 1930s was the first serious blow. While the larger business houses were able to stay afloat, the medium and small firms suffered a near collapse. Next came World War II and the Japanese invasion.
The text contains an extensive account of the manner in which the Kalsia zail (retinue) was organized as a raiding and soldiering band with sections on its allies (hamrahan, tab’in) and relatives. Disputes over succession arising out of a range of superior and inferior conjugal unions (karewa, chadar dalna, shadi, byah) form an important part of this study. Women in the roles of wives,
Chapters focus on early Indian traditions, followed by a region-specific treatment of South and Southeast Asia, East Asia, inner Asia, the West, and Women’s ordination across cultures, ending with a chapter self-explanatorily titled ‘Grassroots Revolution: Buddhist Women and Social Activism’, which is an account of women in what is called ‘engaged Buddhism’. Blurbs by eminent Buddhist scholars such as Jay Garfield, Jose Cabezon, and Paula Orai situate it within academic discourse as a valuable resource.
A new social and political class dissociated from the Congress and with considerable political clout was emerging in rural areas. As a result, policies like the Employment Guarantee Scheme (EGS) and the Integrated Rural Development Program (IRDP) emerged during this time.
In his own way, though, he was defying stereotypes associated with pracharaks. He had little by way of a formal education’ (p. 324). It was Advani who persuaded Vajpayee to send this pracharak from a little room of the Party office in New Delhi as Chief Minister of Gujarat. Second, the author’s narrative of Vajpayee’s indifference towards the Ayodhya issue, even with the ongoing Allahabad Kumbh Mela.
In these four decades plus, the country has experimented with democracy which was short-lived. It ‘remains a grey zone of uncertainty’. The ‘people deserve a better future’. Will that ever come to pass, wonders the author. Korea appears to be the author’s soft spot. Again, with good reason. Unlike Myanmar, South Korea has moved, in around the same time period, from being a despised dictatorship to a robust democracy. In 1983, in an infamous attempted assassination of the then President, the Korean Foreign Minister who had earlier been Ambassador in India was killed. Korea’s economic growth is exemplary.
The Great Stupa at Sanchi is presented not via dates or dynastic connections, but through physical experience encompassing its dimensions, curvature, and routes. Concepts such as the stupa as a commemorative structure, the practice of circumambulation (parikrama), and the symbolic arrangement of space along cardinal directions are described contextually. The absence of anthropomorphic representations of the Buddha in early reliefs becomes understandable through narrative exchange rather than doctrinal explanation.
Bennewitz records in great detail the day-to-day progress of his work in the many regions and languages of India that he engaged with. After his death in 1995, Mertes handed his entire archive—the letters, of course, but also a large number of documents and other materials—to an association of his friends, who then set up the Fritz Bennewitz Archive in Leipzig.
Notwithstanding the struggles waged by the British working class against Capitalism, this work could have deployed a more analytical approach to the history of colonialism and its relationship with the development and the evolution of not only the labour, but also the material origins of that robust post-War welfare state which perhaps would have been a nonstarter, had it not been for the colonial legacy.
It is guided by precisely this impulse that Gaekwad repeatedly reframes his key life moments through the visual grammar and narrative idiom of Bollywood cinema as a ‘primal source of imagination’ (p. 46). Presenting his life and experiences through this cinematic lens, he draws upon songs, dances, and the attendant celebrity culture of Hindi mainstream cinema to foreground and navigate his complex familial reality. The impact of cinema is evident in his personal details:
This is portrayed in chapters that focus on his time as a district officer in Chhotanagpur that cover the management of a land dispute involving Santhals, a dispute over the Ghatwali tenure system and the 1881 census. What is especially intriguing is how the resolution of disputes involved negotiations with different groups such as the Santhals and Bhumij and other ICS officers who often differed on courses of action. The exploration of the disputes also reveals the complex relationship between ICS officers and European-owned businesses, which were seen by the officers like Risley to cause problems and yet had to be supported in the interests of the empire.
Though Mani rarely expressed bitterness about her own Ph.D. refusal, she later told sociologist Abha Sur in an interview that her late friend deserved one at least posthumously. In The Uncut Diamond, published nearly 25 years after Mani’s death in 2001, Gopinathan makes a strong case for both women receiving posthumous doctorates. It will be interesting to see if the Indian Institute of Science ever considers this.
Sita’s Veil consistently upholds the author’s vision in its portrayal of Sita’s resoluteness in persevering with her ideals, her insistence on the importance of education and her championing of other women characters, at times even suggesting the radical possibility of viewing instances such as her abduction as one of abuse and therefore, viewing Sita as a survivor. However, one does note an element of essentialism too in the author’s suggestion of women being intrinsically connected to nature or the spiritual, and more disturbingly, in the detailing of women’s expertise in the kitchen or their natural aptitude at mothering.
‘The Blouse’ interrogates civility and its absurdities. An innocent old woman, compelled to conform to the propriety of wearing a blouse to cover her breasts, develops a cyst—a mysterious tool that may enable her to assert agency over her own choices. Perhaps the most thought-provoking story in this oeuvre is Sundara Ramawamy’s ‘The Breaking of a Story’. As the media rushes to cover an unfolding event,
Kaveri, positioned in a transitional phase, experiences turmoil as she attempts to balance inherited traditions with her personal sense of self. Aparna, the youngest, represents a more liberated orientation toward life and appears freer in her choices; yet she too struggles with emotional expression and communication within relationships.
The anthology opens with explorations of identity that challenge foundational social constructs. Moushumi Kandali’s ‘A Tale of Thirdness’ (translated by Atreyee Gohain) is a study of gender transcendence. Its protagonist, a professor and dancer, embodies a femininity and yearning for motherhood that exist independently of biological sex. Kandali, through lyrical and metaphorical prose—comparing the scent of a kitchen to longing,
101 is auspicious perhaps to ward off the readers’ profane thoughts and to invoke the humane sublimity in them. If brevity is the soul of wit, then these are not just brief tell tales but are close to Sufistic and Biblical aphorisms. Some of the tales have a philosophical and ethical slant while some are able to depict and reflect upon the socio-economic processes as well. For instance, the story titled ‘Sage’
That earlier urgency diminished, and with it, a certain fire; the impulse to know more, understand more, and remain connected to one’s immediate oral environment. In linguistics classes, the first thing we are taught is how words are produced in the mouth as we speak them.
The play of colour, shapes, forms, and contrasts of light and dark is Sen’s métier, making cognition of the precepts in this volume predominantly visual. Even though this volume is black-and-white, he captures the Arjuna tree’s transformation across the day in captivating prose. When it catches the first rays of the sun, it looks like Gautama Buddha in deep meditation. At high noon, in the harsh mercury-white light and lamp-black shadows,
This restrained fury runs through the collection’s most recent poems. They come from a tradition of Bengali literary conscience that has always understood literature as a moral act. Sengupta continues that tradition without announcing it. His poem ‘Tradition’ turns a familiar concept into something quietly subversive:
they were branded as criminals by the British under the 1871 Criminal Tribes Act, which made their traditional way of life illegal. Junglee, a Pardhi girl herself, protects a vulnerable tiger cub, even though her community is blamed for hunting such animals.
The ‘secret question’ works like a small lesson in resistance. When the ghost copies the mother’s voice, the girl uses what she knows about her widowed mother. She remembers that her mother does not apply alta. She even breaks the rule about not touching the chuhla to burn the ghost’s wolf-foot,