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Bombay Before Mumbai: Essays in Honour of Jim Masselos' H-Asia Conlon on Kidambi and Kamat and Dwyer, 'Bombay Before Mumbai: Essays in Honour of Jim Masselos' Review published on Wednesday, July 8, 2020 Prashant Kidambi, Manjiri Kamat, Rachel Dwyer, eds. Bombay Before Mumbai: Essays in Honour of Jim Masselos. Oxford: Oxford University Press, 2019. 336 pp. $55.00 (cloth),ISBN 978-0-19-006170-8. Reviewed by Frank F. Conlon (University of Washington)Published on H-Asia (July, 2020) Commissioned by Sumit Guha (The University of Texas at Austin) Printable Version: http://www.h-net.org/reviews/showpdf.php?id=54863 Conlon on Kidambi, Kamat, and Dwyer, eds., Bombay Before Mumbai In January 2017, an international conference organized by the University of Mumbai’s History Department with support of the University of Leicester and SOAS, University of London, was convened at the University of Mumbai. “Power, Public Culture and Identity: Towards New Histories of Mumbai” drew together an international and intergenerational group of historians whose research exemplifies a broadening range of themes in the city’s history. The conference was intended to honor the distinguished historian of Bombay Jim Masselos. Prashant Kidambi, one of the volume’s editors, opens with an insightful survey of the many facets of Masselos’s scholarly explorations of the life of the city and its residents, positing four rubrics: community, spatial templates, power and nationalism. The volume’s essays are presented within these categories, but readers will find many fruitful connections and comparisons across the thematic boundaries. In each essay Masselos’s work is acknowledged. A useful consolidated bibliography of cited English-language (but, regrettably not Indian-language) publications is included. Community Murali Ranganathan resuscitates a prominent but not well-known Konkani Muslim figure of the city’s early nineteenth-century elite in “Mohammad Ali Rogay: Life and Times of a Bombay Country Trader.” Rogay was associated with the eminent Parsi merchant Jamsetjee Jeejibhoy in conducting trade with China. Ranganathan characterizes his essay as a preliminary work in piecing together a connected account of the man. However little of his career is known today, he was a formidable influence in Bombay, recognized as the community leader of Konkani Muslims, an accomplished merchant-trader, and an early supporter of education and public improvement in the city. Jesse Palsetia’s “Parsis and Bombay City: Community and Identity in the Nineteenth Century” investigates the dynamics of the Parsis’s growing prominence and influence in the city. Economic growth, particularly stemming from the China trade, underlay the emergence of a new merchant class that became prominent in both community and cosmopolitan affairs. Charitable initiatives by newly wealthy Parsi elites promoted welfare and education, while enhancing their status in relation Citation: H-Net Reviews. Conlon on Kidambi and Kamat and Dwyer, 'Bombay Before Mumbai: Essays in Honour of Jim Masselos'. H- Asia. 07-08-2020. https://networks.h-net.org/node/22055/reviews/6241811/conlon-kidambi-and-kamat-and-dwyer-bombay-mumbai-essays-honour-jim Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 1 H-Asia to colonial authorities. Palsetia sees in this creation of “the template of the modern, cosmopolitan Bombay citizen” (p. 55). Bombay’s influence extended well beyond its limits, even beyond India: Simin Patel’s essay, “The Great Persian Famine of 1871: Parsi Refugees and the Making of Irani Identity in Bombay,” reveals how a foreign crisis that affected Zoroastrians in Persia contributed to a redirection of Parsi philanthropy and a flow of refugees to Bombay in the nineteenth century. As the title suggests, the Persian refugee migrants, while recipients of Parsi charity, were not integrated into that community, but remained distinct. Known as “Iranis,” they would become known for their iconic café that made a distinctive contribution to the city’s dining culture. Of all the “communities” of Bombay, none had a more contingent and transient identity than “Europeans”—a broad amalgam of national origins, language, and class. Douglas Haynes, drawing primarily on British evidence, explores notions of community and identity among Europeans residing in the city between the wars, particularly in the 1930s. It was a period of quantitative decline in European population as well as qualitative decline in political and economic influence. Noting a male predominance in population, Haynes explores patterns of residence, sociality, sports, and consumption which reinforced the declining remainders of colonial racism. Spatial Templates Erica Wald’s “Reading Social Spaces: The Life of the Bombay Theatre: 1770-1843” chronicles the career of a theater building erected in the European-dominated “Fort” district primarily for the entertainment of British audiences and as an alternative to Indian nautch parties to which European women would not be attracted. Wald argues that the theater provided “an important location for the articulation of urban life by those who claimed to represent Bombay Society … and … functioned as a shared social space for the colonial elite and their Indian collaborators” (p. 100). Declining interest and rising deficits closed the theater in 1834. No theater would exist until a new structure was erected at Grant Road, on what was then the far side of the “native town.” While offering English- language plays at the outset, by 1853 the first productions of what came to be known as the Parsi theater were staged. The dramatic life of the city turned in new directions no longer dependent upon European patronage. New spatial and cultural templates were developing. Abigail McGowan, in “Selling Home,” explores how, following their arrival in the 1890s, elite retailers imported new forms of merchandising and a gradual expansion of trade in Western-style goods. These firms and Indian manufacturers “shaped an image of the home in interwar Bombay” promoting markets for upscale goods targeted for both European and Indian consumers (p. 119). McGowan analyzes commercial advertising and also taps a significant resource—the archives of the Godrej consumer goods company—tracing the dynamics of retail merchandising of home furnishings. McGowan’s path-breaking contributions on the modern history of handicrafts and material culture lead here to opening a fresh field—the history of consumption. Ashwini Tambe, widely recognized for her excellent monographCodes of Misconduct: Regulating Prostitution in Late Colonial Bombay (2009) and other publications on the subject, here offers “Social Geographies of Bombay’s Sex Trade, 1880-1920,” emphasizing the “complex relationship between spatial and social stratification in Bombay” (p. 148). One aspect of stratification was denoted racially Citation: H-Net Reviews. Conlon on Kidambi and Kamat and Dwyer, 'Bombay Before Mumbai: Essays in Honour of Jim Masselos'. H- Asia. 07-08-2020. https://networks.h-net.org/node/22055/reviews/6241811/conlon-kidambi-and-kamat-and-dwyer-bombay-mumbai-essays-honour-jim Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 2 H-Asia in the presence of European prostitutes in Bombay. Focusing on the red-light district of Kamathipura, Tambe documents how the spatial templates of prostitution were shaped by policing practices and housing scarcity. This neighborhood, notorious for the sex trade, was adjacent to residential areas of other, “respectable” Bombay citizens who had to endure the impact of disorderly brothel patrons. Though focused upon the world of brothels, this essay also underscores a more general insight that urban geographical stratification was somewhat fluid, with delineations often made on a street-by- street basis. Power Preeti Chopra’s “Worthy Objects of Charity: Government, Communities and Charitable Institutions in Colonial Bombay” examines the dynamics of charitable and philanthropic activities between the colonial government and leaders of various Indian communities. Chopra argues that Indian philanthropists entered into partnerships with the colonial regime to launch institutions for the general public good. Here she offers a nuanced assessment of this “joint enterprise” of philanthropy and charity, through case studies of various projects—a proposed asylum for widows and orphans of the Bene Israel community, the Sailors’ Home for Europeans, and Muslim orphanages and asylums. In each instance she notes significant internal distinctions perceived among the proposed beneficiaries: Bene Israel vs. Baghdadi Jews, European merchant sailors vs. European vagrants, or the variety of religious and social divisions within the Muslim population of the city. Historians have long given attention to “the crowd” as a phenomenon of urban life, often with reference to government policies and actions to maintain public order. In “Proletarian Bodies and Muslim Festivals: Disciplining Pleasure in Colonial Bombay,” Nile Green offers an absorbing exposition of the questions of nongovernmental disciplining of crowds and public behavior through the career of a Sufi sheikh. Habib ‘Ali Shah (1821-1906), a native of Hyderabad, came to Bombay in the 1870s. There, at his khanaqah on Dockyard Road, he soon attracted a following drawn from Muslim millhands and dockers. Various Muslim shrines in the city hosted widely attended periodical festivals whose participants were drawn from the city’s Islamic proletariat. Habib ‘Ali
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