Mining in a Sacred Landscape: Adivasis, Deities and Alliances in a Former Princely State in Odisha/India

The papers explores ideas of a sacred landscape inhabited by indigenous people as well as other communities, deities as well as other beings manifested in localities and ‘objects’ forming various relationships, alliances and a thick web of relationality in a former kingdom in central-eastern India. It introduces these historically evolved ties through the foundational narratives as well as contemporary rituals, while the area is undergoing major transformations after Indian independence and even more so in a phase of accelerated industrialisation, especially tied to a mining boom and sponge iron factories. The latter not only threatens to uproot an existing, though changing sacrificial polity around local deities, but it also has massive ecological consequences and leads to partially successful protests.

Social Clubs in a Princely State: The Case from Hyderabad, Deccan

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.

KASHMIR POLITICAL LANDSCAPE AND CHANGE IN PAKISTAN’S POLICY

Kashmir was a princely state, outside the orbit of the united India two major political parties; All India Muslim League and All India National Congress. The level of political mobilisation was considerably lower than in the India’s mainland. However this political isolation was eventually broken by a youth group, the Young Men’s Muslim Association, spearheaded by a school teacher and charismatic leader Sheikh Muhammad Abdullah, graduated from the celebrated institution, the Aligarh Muslim University, created All Jammu and Kashmir Muslim Conference (MC) in October 1932. It major objective was to liberate Jammu and Kashmir from the tyranny of the Maharaja Hari Sing. Later on, the politics of united India extended to the state of Jammu and Kashmir. National Conference with its socialist leaning was inclined toward the Indian National Congress due to its ideological affinity and personal relationship (Sheikh Abdullah and Nehru were friends). Whereas

http://habibiaislamicus.com/index.php/hirj/article/view/220

The word Dir is derived from Sanskrit language, which means a place of worship or a monastery. The Greek would call Dir as "Goraaye". At some point in the past the word "yaghestᾱn" was used as the name for Dir, Bajaur and Gilgit areas. Dir is comprised of beautiful valleys in the high peaked Hamalyas mountains in the province of Khyber pakhtunkhwa. It was a princely state. It is bounded by Chitral to the northe west, swat to the east, Malakand to the south, Bajaur and Afghanistan to its south west. At the time of independence of Pakistan, the state of Dir was ruled by Nawab shah jehan. Dir was acceded to Pakistan in 1969. It was given the status of district in 1970 and in 1996 it was devided into two districts ,i.e lower and upper Dir. Dir has produced many renowned personalities in the politcs as well as in the religious field. This article belonges to the religious scholars ('ulamᾱ) of District Dir and their remarkable contributions in the field of Fiqa, specially in the Urdu language. Some of these scholars are; Maulana Abdul Ghani, Qazi wali Ur Rahman,Qazi Adusalam, Maulana Hzrat Said, Dr Izaz Ali, Shaikh Abdul haleem,Qazi Hazrat Mahmood,Mulana Abdullah and Mulana Zia Ul Haq. In this research paper introduction of the Ulamᾱ-e-Dir and their services of Fiqa in Urdu language have been mentioned which will help inculcate the readers their outlook and will be an advantageous adition to the research endeavors.

Prisons and Prison life in Princely State: A Historical Study of Cooch Behar

The present paper deals with the issue of prisons and their life in the Princely State of Cooch Behar. Cooch Behar was princely state during colonial period in India. With the advent of colonial power in India; the princely state had indirect relations with British power. Due to the contact with colonial power, the indigenous native rule in India became modified and codification of law and orders, regulations were introduced in the line of British pattern. The primitive systems of jails and prisons confinement were revised accordance with the new light of reformation, and in India especially in the princely rule modified. However, in this content the main aim is to find out the condition of the prisoners in the jails and police custody under the rule of Princely State.

GRAFFITI ART OF CHANDVAD RAJPRASAD

English: A small town named Chandvad is situated on the Agra-Mumbai highway between Nashik and Malegaon in the state of Maharashtra. The Holkar's palace at Chandvad was built between 1753 and 1797. Many paintings have been made on the walls of this palace, which are older than the paintings of Rajbara found in Indore, but from the point of view of study, these paintings could be known much later. In 1929 the eminent archaeologist Shri R.D. When the Chandwad palace was surveyed by Banerjee, no importance was given to the painted walls there. After 12 years, the then District Collector of Nashik district, Shri H. F. Knight saw these paintings in AD 1933 and asked Sir J.J. School of Art Bombay Director Mr. H.J. King was invited. Mr. King was very impressed by those pictures and he studied those pictures closely and sent his report to the Holkar state. The princely state of Holkar again sent Kalaguru Devlalikar ji from Indore to Chandvad for a classified study of those paintings. After about ten years of all these activities, these paintings were preserved in 1944 AD. The frescoes built here were probably built between 1753 and 1797 AD during the construction of the Rajwada. Hindi: महाराष्ट्र राज्य के नासिक तथा मालेगांव के मध्य आगरा मुम्बई राजमार्ग पर चांदवढ़ नामक एक छोटा सा कस्बा बसा है। चांदवढ़ स्थित होल्करों का राजप्रासाद 1753 से 1797 के मध्य निर्मित किया गया था । इस राजमहल की भित्तियों पर अनेक चित्र बने हैं जो कि इंदौर में प्राप्त राजबाड़े के चित्रों की तुलना में प्राचीन हैं लेकिन अध्ययन की दृष्टि से इन चित्रों का बहुत बाद में जाना जा सका । 1929 में सुप्रसिद्ध पुरातत्ववेत्ता श्री आर.डी. बैनर्जी द्वारा चांदवढ़ राजमहल का सर्वेक्षण किया गया तब वहां की चित्रित भित्तियों को कोई महत्व नहीं दिया गया। इसके 12 वर्ष बाद नासिक जिले के तत्कालीन जिलाधीश श्री एच. एफ. नाइट ने ई. 1933 में इन चित्रों को देखा और उनके महत्व का सही मूल्यांकन करने के लिये सर जे.जे. स्कूल ऑफ आर्ट बाम्बे के संचालक श्री एच.जे. किंग को आमंत्रित किया गया । श्री किंग उन चित्रों से अत्यन्त प्रभावित हुए तथा उन्होंने उन चित्रों का बारीकी से अध्ययन किया तथा अपनी रिपोर्ट होल्कर राज्य को भेजी । होल्कर रियासत ने पुनः इंदौर से कलागुरू देवलालीकर जी को उन चित्रों का वर्गीकृत अध्ययन करने चांदवढ़ भेजा। इन सब गतिविधियों के लगभग दस वर्षों बाद 1944 ई. में इन चित्रों को संरक्षित किया गया । यहां निर्मित भित्तिचित्र संभवतः राजवाड़े के निर्माण के समय 1753 से 1797 ई. के मध्य निर्मित हुए थे ।1

The Walls Come Down

This chapter discusses John Ferrar's history of Limerick which reflected on the ending of the city's final siege in 1691. It notes that the achievement of a hundred years of peace from the 1690s to the 1790s was one of the defining characteristics of eighteenth-century Ireland. The chapter then looks at the disappearance of defensive walls from most of the larger urban centers. These walls were old and by Continental standards quite tame structures, both in height and in mass. It also analyzes how both entry gates and much of the connected walling had vanished from Irish cities by 1800. In their prime, city walls had defined the intangibles of civic identity and corporate prestige. The chapter argues that the disappearance of city walls was a deliberate and often controversial process that reflected the progressive subjugation of city communities to the princely state and its military priorities. The chapter then shifts focus on to how urban defences had continued to shape military outcomes in the course of the seventeenth century — particularly the case in the northernmost city of Derry.

Lingayats and the Yearning for the ‘Language of the Gods’ in the 1910s–1940s

Lingayats hold a distinct position in the history of Karnataka beginning with the cultural legacy from the twelfth century and continuing into the twentieth century for the prominent role in the non-Brahmin movement by deploying education as a means to achieve social mobility and to attain solidarity among the various sections of the diverse community. The possible loss of social status in the caste hierarchy in the late nineteenth century prompted Lingayat caste entities to embark on the legacy of Sanskrit scholarship that was eventually deployed to lay an unprecedented claim in Sanskrit education across the region of Kannada speaking territory. This study explores how the usage of Sanskrit for mass education by the Lingayat mathas enabled caste consolidation, by re-appropriating a Brahmanical language in Mysore state and to certain extent in the region of Bombay Karnataka. Through this exploration, it pushes us to re-consider the Brahmin-non-Brahmin binary, within which the history of education in the Mysore princely state is narrated from the late nineteenth century to the early twentieth century.