The Indian Princely States and Their Rulers

Author(s):  
Angma D. Jhala

Colonial South Asian history has focused on British India and the nationalists who later resisted and supplanted it. However, long before India’s independence from Britain, there were regions where neither the British nor the nationalists were primarily positioned. These were the approximately six hundred semi-autonomous kingdoms, or “princely states” (often referred to as “Indian India”), which spanned the breadth and length of the subcontinent. They comprised two-fifths of the landmass and one-third of the population, excluding Burma. Though their rulers were long marginalized in modern South Asian and imperial history as antiquated relics of the medieval era, oriental despots, or puppet princes, they were real forces in the governing of the subcontinent, not only during the precolonial era but also at the heyday of the British Empire and continue to play a part in modern South Asia. Native rulers introduced new systems of administration, taxation, law, religious and social reform, trade, education, public health, and technology, including railways, ginning factories, and telegraphs, to their states; served as patrons of architecture, the arts, culinary innovation, and sport; encouraged the introduction of representative forms of government; and, in certain cases, supported popular anticolonial movements. In some principalities, where ruling families practiced different faiths from the majority of their citizens, their policies would influence the political trajectories of their erstwhile states long after the end of colonialism. With India’s independence and Partition in 1947, the princely states merged with the new nations of South Asia, and in the 1970s former princes lost their economic entitlement of the Privy Purse. However, they continued to play a part in postcolonial South Asia, serving as diplomats, governors, patrons of educational and charitable institutions, local magnates, company directors, cabinet ministers and, perhaps most prominently, as elected politicians and leaders of heritage tourism.

1998 ◽  
Vol 57 (4) ◽  
pp. 1068-1095 ◽  
Author(s):  
David Gilmartin

Few events have been more important to the history of modern South Asia than the partition of the subcontinent into India and Pakistan in 1947. The coming of partition has cast a powerful shadow on historical reconstructions of the decades before 1947, while the ramifications of partition have continued to leave their mark on subcontinental politics fifty years after the event.Yet, neither scholars of British India nor scholars of Indian nationalism have been able to find a compelling place for partition within their larger historical narratives (Pandey 1994, 204–5). For many British empire historians, partition has been treated as an illustration of the failure of the “modernizing” impact of colonial rule, an unpleasant blip on the transition from the colonial to the postcolonial worlds. For many nationalist Indian historians, it resulted from the distorting impact of colonialism itself on the transition to nationalism and modernity, “the unfortunate outcome of sectarian and separatist politics,” and “a tragic accompaniment to the exhilaration and promise of a freedom fought for with courage and valour” (Menon and Bhasin 1998, 3).


ĪQĀN ◽  
2020 ◽  
Vol 2 (04) ◽  
pp. 69-86
Author(s):  
Dr. Muhammad Akram ◽  
Dr. Ayesha Qurrat ul Ain

Religion, language, and race have been among the most crucial factors behind the formation of various national and communal identities in modern South Asian history. Just like the political division of British India, the complex interplay of these factors also culminated in a bifurcation of linguistic boundaries along the religious lines according to which Urdu became associated with Islam and Muslims. In contrast, Hindi became increasingly connected to the Hindu culture. These historical developments also affected the extent and nature of the academic materials on Hinduism in the Urdu language, which the present paper examines. The paper takes stock of different relevant materials. Then, it discusses how the changed socio-political realities quantitatively and qualitatively affected the works on Hinduism in the Urdu language as the majority of the Hindu scholars lost enthusiasm to write on their religion in Urdu considering its increased perception of being a Muslim language. Muslims in Pakistan, on the other hand, lost opportunities of everyday interaction with Hindus and easy access to the original Hindi and Sanskrit sources resulting in a considerable decline in Hindu studies on their part. Thus, the overall production of literature on Hinduism in the Urdu language declined sharply. By implication, the paper hints at how decisively socio-political and historical contexts bear on the pursuit of the academic study of religion.


Author(s):  
Daud Ali

This chapter illustrates how the rise of renewed interest in precolonial South Asian history and literature has rendered the idea that South Asia lacked traditions of historical writing or historical consciousness. The only exception to this trend is the ‘indigenist’ position, heavily indebted to postcolonial studies, which argued that India's lack of historical consciousness should be seen as a virtue — history being an alien, European concept implicated in epistemic and material violence. Scholars working more closely with early materials, however, have developed a number of more refined positions on the question of historical writing in early India. For instance, scholars have claimed that historical consciousness and historical writing were not so much absent in early India as ‘denied’ by the epistemological assumptions of Brahmanical orthodoxy and its ideological quest to place the Veda outside of history.


2019 ◽  
Vol 14 (2) ◽  
pp. 91-112
Author(s):  
Max Stille

This review article provides an overview of important, recent approaches to conceptual history from scholarship on South Asia. While conceptual history is not a consolidated field in South Asia, the colonial encounter has greatly stimulated interest in conceptual inquiries. Recent scholarship questions the uniformity even of well-researched concepts such as liberalism. It is methodologically innovative in thinking about the influence of economic structures for the development of concepts. Rethinking religious and secular languages, scholars have furthermore stressed the importance of smaller communicative units such as genre or hermeneutical practices to shape ideas e.g. of the political. As part of global and imperial formations, scholars are well aware of the link between power and colonial temporalities. Lastly, they have suggested new sources for conceptual history, such as literature, film, and sound.


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