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Ethiopia and India: Fusion and Confusion in British Orientalism
Les Cahiers d’Afrique de l’Est / The East African Review 51 | 2016 Global History, East Africa and The Classical Traditions Ethiopia and India: Fusion and Confusion in British Orientalism Phiroze Vasunia Electronic version URL: http://journals.openedition.org/eastafrica/314 Publisher IFRA - Institut Français de Recherche en Afrique Printed version Date of publication: 1 March 2016 Number of pages: 21-43 ISSN: 2071-7245 Electronic reference Phiroze Vasunia, « Ethiopia and India: Fusion and Confusion in British Orientalism », Les Cahiers d’Afrique de l’Est / The East African Review [Online], 51 | 2016, Online since 07 May 2019, connection on 08 May 2019. URL : http://journals.openedition.org/eastafrica/314 Les Cahiers d’Afrique de l’Est / The East African Review Global History, East Africa and the Classical Traditions. Ethiopia and India: Fusion and Confusion in British Orientalism Phiroze Vasunia Can the Ethiopian change his skinne? or the leopard his spots? Jeremiah 13.23, in the King James Version (1611) May a man of Inde chaunge his skinne, and the cat of the mountayne her spottes? Jeremiah 13.23, in the Bishops’ Bible (1568) I once encountered in Sicily an interesting parallel to the ancient confusion between Indians and Ethiopians, between east and south. A colleague and I had spent some pleasant moments with the local custodian of an archaeological site. Finally the Sicilian’s curiosity prompted him to inquire of me “Are you Chinese?” Frank M. Snowden, Blacks in Antiquity (1970) The ancient confusion between Ethiopia and India persists into the late European Enlightenment. Instances of the confusion can be found in the writings of distinguished Orientalists such as William Jones and also of a number of other Europeans now less well known and less highly regarded. -
The Church Missionary Society and the Christians of Kerala, 1813-1840
Half-Brothers in Christ: The Church Missionary Society and the Christians of Kerala, 1813-1840 by Joseph Gerald Howard M. A. (History), University at Buffalo, State University of New York, 2010 Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the Department of History Faculty of Arts and Social Sciences Joseph Gerald Howard 2014 SIMON FRASER UNIVERSITY Fall 2014 Approval Name: Joseph Gerald Howard Degree: Master of Arts (History) Title: Half-Brothers in Christ: The Church Missionary Society and the Christians of Kerala, 1813-1840 Examining Committee: Chair: Aaron Windel Assistant Professor of History Paul Sedra Senior Supervisor Associate Professor of History Derryl MacLean Supervisor Associate Professor of History Mary-Ellen Kelm Supervisor Professor of History Laura Ishiguro External Examiner Assistant Professor Department of History University of British Columbia Date Defended: August 28, 2014 ii Partial Copyright Licence iii Abstract In the 1810s, the Church Missionary Society (CMS) established the College at Cottayam in south India to educate boys intended for the priesthood in the local, indigenous church. While their goal was to help the church, their activities increased British power in the community. The results of CMS involvement included increasing interference of British officials in matters internal to the Malankara Church (e.g., episcopal succession), tacit recognition of the authority of colonial courts to resolve disputes in the church, and the fragmentation of the St. Thomas Christian community. These effects reshaped the church into something more consistent with British Christianity and more subject to British rule. Keywords: British Empire; Christianity; India; mission iv Dedication In memory of M. -
Introduction
INTRODUCTION Hindi, an Indo-European language, is the official language of India, spoken by about 40% of the more than one billion citizens of India. It is also the official language in certain of the territories where a sizeable diaspora settled such as the Republic of Mauritius1. But the label ‘Hindi’ covers considerably distinct speeches, as evidenced by the number of regional varieties covered by the category Hindi in the various Censuses of India: 91 mother tongues in the 1961 Census, up to 331 languages or speeches according to Srivastava 1994, totalizing to six hundred millions speakers (Bhatia 1987: 9). On the other end, the notion that Standard Hindi, more or less corresponding to the variety used in written literature and media, does not exist as a mother tongue, has gained currency during the seventies and eighties: according to Gumperz & Naim (1960), modern standard Hindi is a second or third speech for most of its speakers, being a native language for a small section of the urban population, which until recently was itself a small minority of the global Indian population. However, due to the rapid increase in this urban population, Hindi native speakers can no longer be considered as a non-significant minority, as noticed by Ohala (1983) and Singh & Agnihotri (1997). Many scholars still consider that the modern colloquial language, used for instance in popular movies, does not differ from modern colloquial Urdu. Similarly, many consider that the higher registers of both languages are still only two styles of one and the same language. According to Abdul Haq (1961), “the language we speak and write and call by the name Urdu today is derived from Hindi and constituted of Hindi”. -
How the Vision of the Serampore Quartet Has Come Full Circle
Oxford Centre for Christianity and Culture, Centre for Baptist History and Heritage and Baptist Historical Society The heritage of Serampore College and the future of mission From the Enlightenment to modern missions: how the vision of the Serampore Quartet has come full circle John R Hudson 20 October 2018 The vision of the Serampore Quartet was an eighteenth century Enlightenment vision involving openness to ideas and respect for others and based on the idea that, for full understanding, you need to study both the ‘book of nature’ and the ‘book of God.’ Serampore College was a key component in the working out of this wider vision. This vision was superseded in Britain by the racist view that European civilisa- tion is superior and that Christianity is the means to bring civilisation to native peoples. This view had appalling consequences for native peoples across the Empire and, though some Christians challenged it, only in the second half of the twentieth century did Christians begin to embrace a vision more respectful of non-European cultures and to return to a view of the relationship between missionaries and native peoples more akin to that adopted by the Serampore Quartet. 1 Introduction Serampore College was not set up in 1818 as a theological college though ministerial training was to be part of its work (Carey et al., 1819); nor was it a major part, though it remains the most visible legacy of, the work of the Serampore Quartet.1 Rather it came as an outgrowth of the wider vision of the Serampore Quartet — a wider vision which, I will argue, arose from the eighteenth century Enlightenment and which has been rediscovered as the basis for mission in the second half of the twentieth century. -
Britain and the Sino-Indian War of 1962
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Repository@Nottingham The Long Shadow of Colonial Cartography: Britain and the Sino-Indian War of 1962 PAUL M. McGARR Department of American and Canadian Studies, University of Nottingham, UK ABSTRACT This article examines British responses to the Sino-Indian border war of 1962. It illustrates how, in the years leading up to the war, Britain’s colonial legacy in the Indian subcontinent saw it drawn reluctantly into a territorial dispute between Asia’s two largest and most powerful nations. It analyses disagreements in Whitehall between the Foreign Office and Commonwealth Relations Office over the relative strength of India and China’s border claims, and assesses how these debates reshaped British regional policy. It argues that the border war was instrumental in transforming Britain’s post-colonial relationship with South Asia. Continuing to filter relations with India through an imperial prism proved unsatisfactory; what followed was a more pragmatic Indo-British association. KEY WORDS: India, China, Sino-Indian border, Foreign Office, Commonwealth Relations Office. If two giant countries, the biggest countries of Asia, are involved in conflict, it will shake Asia and shake the world. It is not just a little border issue, of course. But the issues surrounding it are so huge, vague, deep-seated and far-reaching, inter-twined even, that one has to think about this with all the clarity and strength at one’s command, and not be swept away by passion into action which may harm us instead of doing us good. -
Blurring Boundaries: the Limits of "White Town" in Colonial Calcutta Author(S): Swati Chattopadhyay Source: Journal of the Society of Architectural Historians, Vol
Blurring Boundaries: The Limits of "White Town" in Colonial Calcutta Author(s): Swati Chattopadhyay Source: Journal of the Society of Architectural Historians, Vol. 59, No. 2 (Jun., 2000), pp. 154-179 Published by: University of California Press on behalf of the Society of Architectural Historians Stable URL: http://www.jstor.org/stable/991588 Accessed: 19-09-2016 20:16 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms Society of Architectural Historians, University of California Press are collaborating with JSTOR to digitize, preserve and extend access to Journal of the Society of Architectural Historians This content downloaded from 128.59.129.95 on Mon, 19 Sep 2016 20:16:50 UTC All use subject to http://about.jstor.org/terms Blurring Boundaries The Limits of "White Town" in Colonial Calcutta SWATI CHATTOPADHYAY University of California, Santa Barbara O ne of the enduring assumptions about colonial culture penetrated the insularity of both towns, although at cities of the modern era is that they worked on the different levels and to varying degrees. As an examination of basis of separation-they were "dual cities" the -
W.B.C.S.(Exe.) Officers of West Bengal Cadre
W.B.C.S.(EXE.) OFFICERS OF WEST BENGAL CADRE Sl Name/Idcode Batch Present Posting Posting Address Mobile/Email No. 1 ARUN KUMAR 1985 COMPULSORY WAITING NABANNA ,SARAT CHATTERJEE 9432877230 SINGH PERSONNEL AND ROAD ,SHIBPUR, (CS1985028 ) ADMINISTRATIVE REFORMS & HOWRAH-711102 Dob- 14-01-1962 E-GOVERNANCE DEPTT. 2 SUVENDU GHOSH 1990 ADDITIONAL DIRECTOR B 18/204, A-B CONNECTOR, +918902267252 (CS1990027 ) B.R.A.I.P.R.D. (TRAINING) KALYANI ,NADIA, WEST suvendughoshsiprd Dob- 21-06-1960 BENGAL 741251 ,PHONE:033 2582 @gmail.com 8161 3 NAMITA ROY 1990 JT. SECY & EX. OFFICIO NABANNA ,14TH FLOOR, 325, +919433746563 MALLICK DIRECTOR SARAT CHATTERJEE (CS1990036 ) INFORMATION & CULTURAL ROAD,HOWRAH-711102 Dob- 28-09-1961 AFFAIRS DEPTT. ,PHONE:2214- 5555,2214-3101 4 MD. ABDUL GANI 1991 SPECIAL SECRETARY MAYUKH BHAVAN, 4TH FLOOR, +919836041082 (CS1991051 ) SUNDARBAN AFFAIRS DEPTT. BIDHANNAGAR, mdabdulgani61@gm Dob- 08-02-1961 KOLKATA-700091 ,PHONE: ail.com 033-2337-3544 5 PARTHA SARATHI 1991 ASSISTANT COMMISSIONER COURT BUILDING, MATHER 9434212636 BANERJEE BURDWAN DIVISION DHAR, GHATAKPARA, (CS1991054 ) CHINSURAH TALUK, HOOGHLY, Dob- 12-01-1964 ,WEST BENGAL 712101 ,PHONE: 033 2680 2170 6 ABHIJIT 1991 EXECUTIVE DIRECTOR SHILPA BHAWAN,28,3, PODDAR 9874047447 MUKHOPADHYAY WBSIDC COURT, TIRETTI, KOLKATA, ontaranga.abhijit@g (CS1991058 ) WEST BENGAL 700012 mail.com Dob- 24-12-1963 7 SUJAY SARKAR 1991 DIRECTOR (HR) BIDYUT UNNAYAN BHAVAN 9434961715 (CS1991059 ) WBSEDCL ,3/C BLOCK -LA SECTOR III sujay_piyal@rediff Dob- 22-12-1968 ,SALT LAKE CITY KOL-98, PH- mail.com 23591917 8 LALITA 1991 SECRETARY KHADYA BHAWAN COMPLEX 9433273656 AGARWALA WEST BENGAL INFORMATION ,11A, MIRZA GHALIB ST. agarwalalalita@gma (CS1991060 ) COMMISSION JANBAZAR, TALTALA, il.com Dob- 10-10-1967 KOLKATA-700135 9 MD. -
Contributions of Lala Har Dayal As an Intellectual and Revolutionary
CONTRIBUTIONS OF LALA HAR DAYAL AS AN INTELLECTUAL AND REVOLUTIONARY ABSTRACT THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF ^ntiat ai pijtl000pi{g IN }^ ^ HISTORY By MATT GAOR CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2007 ,,» '*^d<*'/. ' ABSTRACT India owes to Lala Har Dayal a great debt of gratitude. What he did intotality to his mother country is yet to be acknowledged properly. The paradox ridden Har Dayal - a moody idealist, intellectual, who felt an almost mystical empathy with the masses in India and America. He kept the National Independence flame burning not only in India but outside too. In 1905 he went to England for Academic pursuits. But after few years he had leave England for his revolutionary activities. He stayed in America and other European countries for 25 years and finally returned to England where he wrote three books. Har Dayal's stature was so great that its very difficult to put him under one mould. He was visionary who all through his life devoted to Boddhi sattava doctrine, rational interpretation of religions and sharing his erudite knowledge for the development of self culture. The proposed thesis seeks to examine the purpose of his returning to intellectual pursuits in England. Simultaneously the thesis also analyses the contemporary relevance of his works which had a common thread of humanism, rationalism and scientific temper. Relevance for his ideas is still alive as it was 50 years ago. He was true a patriotic who dreamed independence for his country. He was pioneer for developing science in laymen and scientific temper among youths. -
'A Christian Benares' Orientalism, Science and the Serampore Mission of Bengal»
‘A Christian Benares’: Orientalism, science and the Serampore Mission of Bengal Sujit Sivasundaram Gonville and Caius College, Cambridge By using the case of the Baptist missionaries called the ‘Serampore Trio’—Rev. William Carey, Rev. William Ward and Rev. Joshua Marshman—this article urges that science and Christianity were intimately related in early nineteenth-century north India. The Serampore Baptists practised a brand of Christian and constructive orientalism, devoting themselves to the recovery of Sanskrit science and the introduction of European science into India. Carey established an impressive private botanical garden and was instrumental in the formation of the Agricultural Society of India. Ward, in his important account of Hinduism, argued that true Hindu science had given way to empiricism, and that Hindus had confused nature with the divine. The Serampore College formed by the trio sought to educate Indians with respect to both Sanskrit and European science, and utilised a range of scientific instruments and texts on science published in India. The College aimed to change the way its pupils saw the material world by urging experimen- tation rather than reverence of nature. The style of science practised at Serampore operated outside the traditional framework of colonial science: it did not have London as its centre, and it sought to bring indigenous traditions into a dialogue with European science, so that the former would eventually give way to the latter. The separation of science and Christianity as discrete bodies of intellectual en- deavour is alleged to be central to the emergence of modernity. Until recently, scholars cast modern science as a Western invention, which diffused across the world on the winds of empires, taking seed and bringing nourishment to all human- ity.1 Those who studied the spread of Christianity took a similar position in urging the transplantation of European values and beliefs wholesale by evangelists.2 These views have been decisively recast in the past two decades. -
REPORT on ACTIVITIES in CREATING AWARENESS and COOPERATION AMONG ORTHODOX and EVANGELICAL CHURCHES in INDIA Fr
REPORT ON ACTIVITIES IN CREATING AWARENESS AND COOPERATION AMONG ORTHODOX AND EVANGELICAL CHURCHES IN INDIA Fr. Dr. Jossi Jacob Holy Trinity Theological College, Addis Ababa The history of the interactions between the Orthodox Church in India and the Evangelical Traditions goes back to early nineteenth century. In spite of the ruptures and tremors of the past the relationship and interactions had reaped mutual benefits too. We could trace in-numerous events of mutual interactions which happened in the nineteenth, twentieth and twenty first centuries. Several of the events had gone without any written records. I would like to particularly highlight the travels made by two of our luminary bishops to the western countries in the first half of the twentieth century. Those visionary leaders of the Church travelled extensively in the western European countries to make contacts and interactions with the Churches of Protestant traditions. In turn they had visitors from these respective Churches visiting the Malankara Orthodox Church and staying in the monasteries which these two bishops had found. There attempts were before the formal inception of the international ecumenical bodies. Later on the founding of the World Council of Churches, in the inception of which the Orthodox Church in India has played a role too, has added momentum to the fraternal ties between the traditions. Exploring to the early part of the 19th century, it is made clear that the cooperation in the beginning was mainly made in publishing the Holy Scripture, and in promoting western form of education in Keralite1 society. Later it has developed into theological higher education. -
The East India Company: Agent of Empire in the Early Modern Capitalist Era
Social Education 77(2), pp 78–81, 98 ©2013 National Council for the Social Studies The Economics of World History The East India Company: Agent of Empire in the Early Modern Capitalist Era Bruce Brunton The world economy and political map changed dramatically between the seventeenth 2. Second, while the government ini- and nineteenth centuries. Unprecedented trade linked the continents together and tially neither held ownership shares set off a European scramble to discover new resources and markets. European ships nor directed the EIC’s activities, it and merchants reached across the world, and their governments followed after them, still exercised substantial indirect inaugurating the modern eras of imperialism and colonialism. influence over its success. Beyond using military and foreign policies Merchant trading companies, exem- soon thereafter known as the East India to positively alter the global trading plified by the English East India Company (EIC), which gave the mer- environment, the government indi- Company, were the agents of empire chants a monopoly on all trade east of rectly influenced the EIC through at the dawn of early modern capital- the Cape of Good Hope for 15 years. its regularly exercised prerogative ism. The East India Company was a Several aspects of this arrangement to evaluate and renew the charter. monopoly trading company that linked are worth noting: Understanding the tension in this the Eastern and Western worlds.1 While privilege granting-receiving relation- it was one of a number of similar compa- 1. First, the EIC was a joint-stock ship explains much of the history of nies, both of British origin (such as the company, owned and operated by the EIC. -
Exploration of Portuguese-Bengal Cultural Heritage Through Museological Studies
Exploration of Portuguese-Bengal Cultural Heritage through Museological Studies Dr. Dhriti Ray Department of Museology, University of Calcutta, Kolkata, West Bengal, India Line of Presentation Part I • Brief history of Portuguese in Bengal • Portuguese-Bengal cultural interactions • Present day continuity • A Gap Part II • University of Calcutta • Department of Museology • Museological Studies/Researches • Way Forwards Portuguese and Bengal Brief History • The Portuguese as first European explorer to visit in Bengal was Joao da Silveira in 1518 , couple of decades later of the arrival of Vasco Da Gama at Calicut in 1498. • Bengal was the important area for sugar, saltpeter, indigo and cotton textiles •Portuguese traders began to frequent Bengal for trading and to aid the reigning Nawab of Bengal against an invader, Sher Khan. • A Portuguese captain Tavarez received by Akbar, and granted permission to choose any spot in Bengal to establish trading post. Portuguese settlements in Bengal In Bengal Portuguese had three main trade points • Saptagram: Porto Pequeno or Little Haven • Chittagong: Porto Grande or Great Haven. • Hooghly or Bandel: In 1599 Portuguese constructed a Church of the Basilica of the Holy Rosary, commonly known as Bandel Church. Till today it stands as a memorial to the Portuguese settlement in Bengal. The Moghuls eventually subdued the Portuguese and conquered Chittagong and Hooghly. By the 18th century the Portuguese presence had almost disappeared from Bengal. Portuguese settlements in Bengal Portuguese remains in Bengal • Now, in Bengal there are only a few physical vestiges of the Portuguese presence, a few churches and some ruins. But the Portuguese influence lives on Bengal in other ways— • Few descendents of Luso-Indians (descendants of the offspring of mixed unions between Portuguese and local women) and descendants of Christian converts are living in present Bengal.