Purba Pakistan Zindabad: Bengali Visions of Pakistan, 1940–1947

2013 ◽  
Vol 48 (1) ◽  
pp. 1-36 ◽  
Author(s):  
NEILESH BOSE
Keyword(s):  
Social History ◽  
South Asian ◽  
South Asian History ◽  
The Social ◽  
Language And Literature ◽  
Muslim Minority ◽  
History Of ◽  
Asian History ◽  
Bengali Language

AbstractThis paper details the history of the concept of Pakistan as debated by Bengali intellectuals and literary critics from 1940–1947. Historians of late colonial South Asia and analysts of Pakistan have focused on the Punjab along with colonial Indian ‘Muslim minority’ provinces and their spokesmen like Muhammed Ali Jinnah, to the exclusion of the cultural and intellectual aspects of Bengali conceptions of the Pakistan idea. When Bengal has come into focus, the spotlight has centred on politicians like Fazlul Huq or Hassan Shahid Suhrawardy. This paper aims to provide a corrective to this lacuna by analyzing Bengali Muslim conceptualizations of the idea of Pakistan. Bengali Muslim thinkers, such as Abul Mansur Ahmed, Abul Kalam Shamsuddin, and Farrukh Ahmed, blended concepts of Pakistan inside locally grounded histories of the Bengali language and literature and worked within disciplines of geography and political economy. Many Bengali Muslim writers from 1940 to 1947 creatively integrated concepts of Pakistan in poetry, updating an older Bengali literary tradition begun in earlier generations. Through a discussion of the social history of its emergence along with the role of geography, political thought, and poetry, this paper discusses the significance of ‘Pak-Bangla’ cultural nationalism within late colonial South Asian history.

The Conditions in Jewish Society in the Polish-Lithuanian Commonwealth in the Middle Decades of the Eighteenth Century

1996 ◽  
pp. 45-50
Author(s):  
Gershon David Hundert
Keyword(s):  
Eighteenth Century ◽  
Social History ◽  
Western Europe ◽  
Generational Conflict ◽  
East European ◽  
Explanatory Factors ◽  
Jewish Society ◽  
The Social ◽  
History Of

This chapter investigates the conditions in Jewish society in the Polish–Lithuanian Commonwealth in the middle decades of the eighteenth century. The place of hasidism in the religious history of the eighteenth century ought to be reconsidered not only in light of the questions about the schismatic groups in the Orthodox Church raised by Ysander, but also in light of the general revivalist currents in western Europe. The social historian cannot explain hasidism, which belongs to the context of the development of the east European religious mentality in the eighteenth century. Social history does, however, point to some significant questions that ought to be explored further. One of these is the role of youth and generational conflict in the beginnings of the movement, and not only in its beginnings. A realistic recovery of the situation of the Polish-Lithuanian Jewry in the eighteenth century shows that neither the economic nor the security conditions were such as to warrant their use as causal or explanatory factors in the rise and reception of hasidism.

scholarly journals Landscape and Hunting. The Economy of the Eschatia

Land ◽  
2018 ◽  
Vol 7 (3) ◽  
pp. 89 ◽  
Author(s):  
Christy Constantakopoulou
Keyword(s):  
Social History ◽  
Social Classes ◽  
Greek Mythology ◽  
Ancient Greek ◽  
Classical Greece ◽  
The Social ◽  
History Of ◽  
Greek Landscape ◽  
Archaic And Classical Greece

This paper explores the place of ancient Greek hunting within the Greek landscape and environment, with particular reference to the eschatia, the marginal, uncultivated (or marginally cultivated) land. It is part of a bigger project on the social history of hunting in archaic and classical Greece, where emphasis is placed on the economic and dietary contribution of hunting for Greek communities. Hunting has attracted scholarly attention, mostly as a result of the role that hunting narratives play in Greek mythology, and the importance of hunting scenes in Greek art. Rather than talking about the role of hunting in rites of passage, I would like to explore the relationships of different social classes to hunting (which is understood here to include all forms of capturing animals on land, including trapping and snaring). The ‘un-central’ landscape of the eschatia appears to be an important locus for hunting practices, and therefore, a productive landscape. Hunting in the eschatia was opportunistic, required minimum effort in terms of crossing distances, allowed access to game that could be profitable in the market, and made the transport of game easier to manage.

Babur: Salt, Social Closeness and Friendship

2017 ◽  
Vol 33 (1) ◽  
pp. 82-97 ◽  
Author(s):  
Stewart Gordon
Keyword(s):  
Social Science ◽  
Small Group ◽  
South Asian ◽  
Social Distance ◽  
Basic Category ◽  
South Asian History ◽  
Social Closeness ◽  
The Social ◽  
Asian History ◽  
Wet Nurse

This article explores whether the concept of ‘friendship’ is a useful and basic category for the analysis of South Asian history. It begins with a variety of characteristics of relationships that social science has identified as friendship. It then explores the Baburnama, focusing on the social closeness or social distance of several groups and individuals, such as queens, allied leaders, blood kin, clerics and recruits. None were socially close enough to Babur to merit the term friendship. In contrast to these more distant relations, some of the men in proximity to Babur were, indeed, very close. Babur uses two Turkish terms to describe these men. The first term is Içki, which translates as ‘Inner men’, that is, the small group of men (perhaps fifteen in number) who fought next to Babur in battle and often ate with him. They formed his guard at night. The second term is kukäldash, which translates as ‘breast brother’, meaning the few men who shared the same wet nurse as Babur. These men grew up with Babur and were his closest friends. He mourned bitterly when one was killed. Overall, Babur did have friends and companions who were loyal through thick and thin. They formed the very centre of his household troops and the centre of his army.

‘From Purdah to Parliament’

Hawwa ◽  
2016 ◽  
Vol 14 (3) ◽  
pp. 278-309
Author(s):  
M. Reza Pirbhai
Keyword(s):  
Twentieth Century ◽  
South Asian ◽  
Muslim Women ◽  
Modernization Theory ◽  
Social Activist ◽  
Men And Women ◽  
Post Colonial ◽  
South Asian History ◽  
History Of ◽  
Asian History

Begum Shaista Suhrawardy Ikramullah was a Pakistani author, politician, diplomat and social-activist whose life bridges the late colonial and post-colonial phases of South Asian history. Her biography illustrates the discursive pressures shaping the lives of upper and intermediate class men and women of her generation, particularly as manifested in the unquestioned tropes of modernization theory. However, the same life reveals that her notion of the tradition-modernity dichotomy does not extend to the equation of Islam with tradition. The secular-religious divide, in fact, does not feature in her thought or activism at all. The latter activism also problematizes the assumption that Muslim women, any more of less than non-Muslims, are marginal or peripheral players in the history of the twentieth century.

The Role of Cenotes in the Social History of Mexico's Yucatan Peninsula

2011 ◽  
Vol 17 (4) ◽  
pp. 583-612 ◽  
Author(s):  
Paul George Munro ◽  
Maria de Lourdes Melo Zurita
Keyword(s):  
Social History ◽  
Yucatan Peninsula ◽  
Yucatán Peninsula ◽  
The Social ◽  
History Of

scholarly journals Contextual interpretation of Quaid-e-Azam Muhammad Ali Jinnah’s Concept of Islam

2020 ◽  
Vol 1 (1) ◽  
pp. 89-111
Author(s):  
Hajra Salim ◽  
Abdul Rashid Khan
Keyword(s):  
South Asian ◽  
Active Participation ◽  
Point Of View ◽  
Left Wing ◽  
South Asian History ◽  
Great Leader ◽  
History Of ◽  
Religious Concept ◽  
Asian History ◽  
Freedom Movement

Quaid-e-Azam Muhammad Ali Jinnah was the most controversial, misinterpreted and misunderstood personality in the South Asian history of Freedom Movement. Not only Indian and British historians but also Pakistanis historians are confused about his sect and beliefs. Jinnah’s figure was buried under the layers of propaganda. This is the most contentious discussed issue in Pakistan among the different scholars. Both right and left wing intellectuals sought legitimacy of their views with the vision of Jinnah, either the Jinnah was secular or Islamist. The object of the purposed research paper is to analyze and understand the Religious Concept of Quaid-e-Azam Muhammad Ali Jinnah and also explore his concept of Islam to resolve the problematic condition of the nature of Pakistani state. Contextual interpretation of Struggle Movement has great importance for analyzing the character and active participation of our great leader and also necessary for removing the misunderstandings about his personality. Different historians, intellectuals, scholars and thinkers are doing their best to prove him a secular or Islamist leader according to their own point of view and perception with the references of his speeches, statements, different events of his life and from his works. His personality was interpreted by the historians from different angles and aspects to clear the questions that were raised in their minds about his secularism.

Individuality and Achievement in South Indian Social History

1992 ◽  
Vol 26 (1) ◽  
pp. 129-156 ◽  
Author(s):  
Mattison Mines
Keyword(s):  
Social History ◽  
Social Order ◽  
Indian Society ◽  
Collective Identities ◽  
South Indian ◽  
The Social ◽  
History Of ◽  
The Individual ◽  
Social Importance

One of the unresolved issues of Indian anthorpology is how to characterize and weigh the social importance of individuality and achievement in Indian social history. Of course, the individual as ‘empirical agent’ exists in India as everywhere (Dumont 1970a:9), yet because Hindu culture stresses collective identities over those of the individual, individual achievement, which is a measure of individuality, has been overlooked and sometimes outrightly rejected as a cause of history and social order (Dumont 1970a:107; 1970b; cf. Silverberg 1968). In consequence, the motivations underlying achievement that might explain historic action have also been ignored. This undervaluing of individuality and achievement has given rise to a long debate among South Asianists about the role of the individual in Indian society (e.g., Marriott 1968, 1969; Tambiah 1972:835; Beteille 1986, 1987), a debate that raises questions in wider arenas about the nature of society and culture in relation to individuals (e.g. Brown 1988; Mines 1988).

The “Chiliasm of Despair” Reconsidered: Revivalism and Working-Class Agitation in County Durham

1989 ◽  
Vol 28 (1) ◽  
pp. 23-42 ◽  
Author(s):  
J. A. Jaffe
Keyword(s):  
Nineteenth Century ◽  
Working Class ◽  
Social History ◽  
Early Nineteenth Century ◽  
Wide Acceptance ◽  
The Social ◽  
History Of ◽  
The One ◽  
Political Radicalism

The role of evangelical religion in the social history of the English working class has been an area of both bewildering theories and un-founded generalizations. The problem, of course, was given a degree of notoriety by Elie Halévy who, according to the received interpretation, claimed that the revolutionary fervor characteristic of the Continental working class in the first half of the nineteenth century was drained from its British counterpart because of the latter's acceptance of Evangelicalism, namely, Methodism.It was revived most notably by E. P. Thompson, who accepted the counterrevolutionary effect of Methodism but claimed that the evangelical message was really an agent of capitalist domination acting to subordinate the industrial working class to the dominion of factory time and work discipline. Furthermore, Thompson argued, the English working class only accepted Methodism reluctantly and in the aftermath of actual political defeats that marked their social and economic subordination to capital. This view has gained a wide acceptance among many of the most prominent labor historians, including E. J. Hobsbawm and George Rudé who believe that Evangelicalism was the working-class's “chiliasm of despair” that “offered the one-time labour militant … compensation for temporal defeats.”There could hardly be a starker contrast between the interpretation of these labor historians and the views of those who have examined the social and political history of religion in early industrial Britain. Among the most important of these, W. R. Ward has claimed that Methodism was popular among the laboring classes of the early nineteenth century precisely because it complemented political radicalism.

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