World War I and Gendering of the Army in Colonial Punjab

This paper seeks to investigate the impulses that encouraged a ‘gendering’ process and its crystallization in colonial Punjab in relation to the masculine culture propagated by the institution of a military-martial structure by the British Raj. The imperial/colonial gender perceptions led to the creation of gendered spaces in a manner conforming to the masculine ideology of the army. This is highlighted through different aspects of the lives of both men and women – their struggles, works, contributions, dreams and politics – before, during and after the First World War (1914-18). As a result, there emerged amongst the soldiers’ new high-class martial castes, middle-class patriarchal structures, and ideological pillars keen on constructing and upholding ‘ideal masculinity’ and ‘safe femininity’. The paper argues that the process of ‘gendering’ took place at two levels. On the one hand, the army structure of the colonial state paved the way for military-martial culture to exist on extreme masculine lines and, on the other hand, this ‘high’ masculine ideology percolated in the society and presented itself in contrast to the women of the region by further relegating them to the feminine spaces. Thus, the society in colonial Punjab presented a layered martial structure, which, in turn, dichotomized the gender binary. The paper attempts to reveal such ‘gender’ realities and experiences witnessed by the region of Punjab. In this context, the operation of imperial power and the resistance of the colonized to it; the space that was denied to the disadvantaged gender – women – and; the changes they imbibed along with the history of the mutual roles of women and soldiers become crucial to understand the ‘gendering’ process.

The Punjab Exhibition of 1881 and Politics of the British Raj

In 1849, Punjab was annexed by the English East India Company. This paper deals with the Punjab Exhibition of 1881, where along with textiles, arts and other local handicrafts of India were put on display. Claiming to revive the indigenous Indian arts, crafts and textiles, the exhibition represents the politics of selected exhibits that catered to the taste1 and choice of the British. The exhibition helps in understanding the objective and importance of conducting imperial exhibitions, as exhibitions were also redefining the European homes. A detailed analysis of the exhibition foregrounds how colonial rule redefined the idea and representation of indigenous handicrafts and art. The indigenous handicraft was also immensely being guided by the European market. Thus, the paper focuses on the aspects and strategy adopted by the British at promoting and preserving Indian art and textile. Moreover, efforts at preservation of the arts got institutionalised in the form of art schools. These were set up for the purpose of promoting and building taste for Indian traditional art in the British markets. The paper attempts to understand how the British shaped the notion of heritage and cultural difference between the coloniser and colonised and the ‘self’ and the ‘other’ through the exhibition. By analyzing the Punjab Exhibition 1881, the paper aims to deal with some pertinent issues such as strategic organisation and representation of the exhibits, as well as the legacy of the exhibition during colonial rule. The paper argues that though the British took to organising exhibitions to promote and preserve Indian art and textile, but in reality, it was a disguise aimed at establishing imperial supremacy over the colonised and maintain a hierarchical relationship of aesthetic and traditional culture between the ruler and the ruled.

Shilpakar Mahasabha in Colonial Uttarakhand: Subjective Representation of Collective Self

The caste system in India got transformed as a consequence of the policies of the British Raj. The introduction of the census under the colonial government, among other things, made the most direct impact because for the first time the castes have been enumerated with great details. As a result, castes immediately not only organized themselves but also formed caste associations in order to get their status recorded in the way they thought was honourable to them. Caste associations emerged over the period to pressurize the colonial administration to improve their rank in the census. This process was especially prevalent among the lower castes in different parts of India. Shilpakar Mahashaba was a case in point in Uttarakhand. Shilpakar Mahasabha claimed new advantages from the state like reservations (quotas) in educational institutions and in the civil service. Subsequently, they also became mutual aid structures. Shilpakar Mahasabha founded schools and hostels for the children of Shilpakars and led a sort of co-operative movement. Some have argued that caste associations acted like a collective enterprise with economic, social and political objectives for their caste.

Creating an Early Colonial Order

This book explains the origins of colonial rule and its dependence on large-scale military violence in eighteenth-century South Asia. By the final quarter of the long eighteenth century, war-making was not incidental to the elaboration of an infrastructure of extractive domination. The changing capacity of the early colonial regime to organize conquest with increasing efficiency was originative of a complex of laws, ideas, conception of sovereign authority, bureaucratic innovations enmeshed in a political economy of conquest that formed a distinctive early colonial order for South Asia. Colonialism—familiar to historians of the British Raj as coercive authoritarian domination—did not emerge fully formed in early nineteenth-century South Asia. Colonial conquest raised a series of important questions which are at the heart of this book: How was territory to be conquered? How was conquest to be explained and understood? How was the weight assigned to the military in colonial societies justified as an ideology of rule? In answering these questions this early colonial order cast a long shadow across the colonial and the postcolonial periods.

The Parsi Dilemma: A New Zealand Perspective

<p>The Parsis of India are a very small but important ethnic group, traditionally living in Gujarat but in modern times mainly located in Bombay, where, under the British Raj, they established themselves as leading merchants, politicians and professional people with an influence far exceeding their numerical strength. Since Indian Independence in 1947, that influence has declined as has the total size of the Parsi community in India. Many members of the community have dispersed overseas and during the last twenty years, New Zealand has emerged as a growing destination of choice. Many reasons have been put forward both by academia and by members of the Parsi community itself for the steeply declining numbers ranging from religious and ethnic exclusivity to loss of fecundity and consequential fall in the birth-rate to below the sustainability level. In my initial research for this thesis, I became aware that one reason for the decline, which did not feature in academic discourses but which seemed to be important, was the significance of Parsi culture, in particular the traditional emphasis on individual achievement, at the expense of communal cohesion. In seeking to corroborate my hypothesis, along with whether or not the current drive to migrate from India to countries such as New Zealand is having a positive or negative influence on the long-term chances for Parsi survival, I have carried out in-depth interviews with a cross-section of Parsis now resident in New Zealand. The outcomes of these interviews, together with a careful study of Parsi history and an analysis of their very distinctive culture, form the basis for my study. These outcomes and analyses have created an overall picture, which has confirmed my belief that the most important contributing factor to demographic decline amongst the Indian Parsi community has been their traditional drive towards individual material success. They have also shown that individual choice has been the principle post-Independence migratory driving force. There are more negative than positive elements associated with this migratory drive with the future of both Parsi identity and Zoroastrianism under serious threat through increasing dispersal and religious, ethnic and cultural dilution. This deteriorating situation is further exacerbated by internal strife fuelled by passionate ethno-religious debate over the best way forward.</p>

The Parsi Dilemma: A New Zealand Perspective

<p>The Parsis of India are a very small but important ethnic group, traditionally living in Gujarat but in modern times mainly located in Bombay, where, under the British Raj, they established themselves as leading merchants, politicians and professional people with an influence far exceeding their numerical strength. Since Indian Independence in 1947, that influence has declined as has the total size of the Parsi community in India. Many members of the community have dispersed overseas and during the last twenty years, New Zealand has emerged as a growing destination of choice. Many reasons have been put forward both by academia and by members of the Parsi community itself for the steeply declining numbers ranging from religious and ethnic exclusivity to loss of fecundity and consequential fall in the birth-rate to below the sustainability level. In my initial research for this thesis, I became aware that one reason for the decline, which did not feature in academic discourses but which seemed to be important, was the significance of Parsi culture, in particular the traditional emphasis on individual achievement, at the expense of communal cohesion. In seeking to corroborate my hypothesis, along with whether or not the current drive to migrate from India to countries such as New Zealand is having a positive or negative influence on the long-term chances for Parsi survival, I have carried out in-depth interviews with a cross-section of Parsis now resident in New Zealand. The outcomes of these interviews, together with a careful study of Parsi history and an analysis of their very distinctive culture, form the basis for my study. These outcomes and analyses have created an overall picture, which has confirmed my belief that the most important contributing factor to demographic decline amongst the Indian Parsi community has been their traditional drive towards individual material success. They have also shown that individual choice has been the principle post-Independence migratory driving force. There are more negative than positive elements associated with this migratory drive with the future of both Parsi identity and Zoroastrianism under serious threat through increasing dispersal and religious, ethnic and cultural dilution. This deteriorating situation is further exacerbated by internal strife fuelled by passionate ethno-religious debate over the best way forward.</p>

How the East Was Won

How did upstart outsiders forge vast new empires in early modern Asia, laying the foundations for today's modern mega-states of India and China? In How the East Was Won, Andrew Phillips reveals the crucial parallels uniting the Mughal Empire, the Qing Dynasty and the British Raj. Vastly outnumbered and stigmatised as parvenus, the Mughals and Manchus pioneered similar strategies of cultural statecraft, first to build the multicultural coalitions necessary for conquest, and then to bind the indigenous collaborators needed to subsequently uphold imperial rule. The English East India Company later adapted the same 'define and conquer' and 'define and rule' strategies to carve out the West's biggest colonial empire in Asia. Refuting existing accounts of the 'rise of the West', this book foregrounds the profoundly imitative rather than innovative character of Western colonialism to advance a new explanation of how universal empires arise and endure.