Rule In India Research Articles

REVIEW OF KAUTILYA’S ARTHASHASTRA

Arthashastra is the oldest treatise on the composite government affairs. The Book has been described as a masterpiece, which covers a wide range of topics like Statecraft and issues of public administration encompassing politics, economics and administration. The principles of governance and Statecraft evolved and established in Arthashastra were followed by various rulers of India like Ashoka and Shivaji. The greatness of Koutilya, as has been observed by many scholars, is that he made the principles contained in his Arthashastra so applicable that even today find pertinence and utility. This article will focus on Contents of Arthashastra.

Anthropological Developmentalism: Furer-Haimendorf and the Making of Social Policy in Hyderabad State 1

Christoph von Furer-Haimendorf has left a formidable legacy on the social policy of Hyderabad state, which was ruled by an Indian ruler during British colonial rule. As a field anthropologist, administrator and professor at Osmania University, Haimendorf played an important role in designing Adivasi development policies that were mainly rooted in a paternalistic and evolutionistic approach—what I call anthropological developmentalism—which was designed to overturn the political aspirations of the Adivasi communities. This approach neither empowered the Adivasis nor protected them from outsiders. Yet, Haimendorf and his legacy have been celebrated by the Adivasis in particular, and the state in general. This article explores this paradox by examining the intellectual and contextual role of Haimendorf’s anthropological ideas and their application to Hyderabad state.

Assessing Sardar Vallabhbhai Patel Role in India’s Unification

This paper attempts to analyse the role of one great person who took the enormous task of building the nation's edifice when a nation on the verge of independence was struggling to discover its geography of togetherness. Through his unwavering determination and perseverance, he was able to unite hundreds of strikingly distinct states to create the modern nation-state of India and this visionary's leader name was Sardar Vallabhbhai Patel. From 1917 to 1950, Sardar Patel ruled the Indian political system. He devoted his life to the cause of liberation and reorganised the Indian National Congress. He oversaw delicate ministries including Home and the States after Independence. He merged the princely States after the Partition and reorganised the government. Patel was a key contributor to the creation of the Indian Constitution and helped lay the groundwork for democratic democracy. As a result, he became known as the Iron Man, a wise statesman, and a founding father of modern India. It is therefore widely held in the Indian context that nationalism was rendered obsolete with the victory of Independence. But this isn't always the case. The political reinterpretation of Sardar Patel's ideas, actions and thoughts are examined in this paper. Sardar Vallabhai Patel was a self-sufficient and driven individual. He almost never needed assistance from others to fulfil any of his professional tasks. Sardar Vallabhai Patel was one of those who helped the nation's citizens come together. He gave individuals the means to rebel against the British government. He participated in a number of demonstrations against Indian rulers.

History of Animal Keeping in Ancient India and it’s Socio-Economic, Scientific Applicability in 21st Century

The human race is a member of the Mammalian class and the Primate Order. So, a human is also an animal. But what differs from other animal species is human wisdom. It is only humans who can domesticate other animals and use them to fulfill different needs. In hunting/gathering hominid societies, animals were rich sources of meat, skin, and bone. But the artistic and curious human mind kept records of his relationship with the animal world through rock paintings from the Upper Paleolithic era. From different centres of human habitats throughout the Indian Sub-Continent, a huge amount of animal remains have been discovered by Archeologists. Apart from kitchen waste which highlights the on-veg food habit of nomadic people, terracotta animal figurines, day-to-day bone tools, ivory and shell ornaments, artifacts etc., pointed out the importance and use of domesticated animals in human life. Animal domestication and husbandry became synonymous with Indian Proto-Historic and Historic civilizations not only economically / militarily but also with religious and cultural traditions. Sheep and goats were first domesticated by South Indian Neolithic men around 2 thousand and five hundred B.C. as sources of milk, wool, meat, leather and other commodities. Today’s Indian domestic fowl originated from red jungle fowl. Seals of Indus civilization were decorated with humped and hump-less bulls, goats, sheep, elephants, and fowl. Vedic Aryans husbanded horses, dogs, sheep, goats, fowl, elephants, cow-bull etc. During the Mauryan era, buffalo was included in the category of dairy cattle. Domestication of animals is not a new thing in human history. The novelty lies in Indian people’s attention and urge for the wellbeing of domesticated animals. Ancient Indian literature like Vedas, CharakSamhita, SushrutSamhita, HaritaSamhita, Agni Purana, Mastya Purana, Artha-Shastra etc. Provide proper guidance on orientation, construction, and purification of animal houses, besides veterinary Ayurvedic and surgical treatment of numerous diseases. In Vedic literature, Cow was considered as the measuring unit of wealth. Cow received the status of “Aghnya” [Not to be killed]. Priests were the first veterinarians of ancient India. Prominent among them were Shalihotra [Earliest expert in Horse medicine and author of “Haya Ayurveda”], Palakapya [Author of “Hasty- Ayurveda”] etc. 6th Century B.C. Indian rulers of Sravasti, Kousambi, and Lichabi kingdoms issued humped bull/cow inscribed coins. During the Indian invasion of Alexander the Great [326 B.C.], a Prince from Punjab presented Cock with engraved silver coins as a form of tribute. Arthashastra mentioned the King’s duty of ensuring enough pasture land near every village. Gopa was accountable for keeping a record of this land. Horses and Elephants were the two main war animals of the Mauryan army. Proper care was given to them. Hurting/killing of any of these species resulted in the death penalty. The third Mauryan Monarch, Asoka, after his conversion to Buddhism, established veterinary hospitals throughout his domain. Ancient Indians were aware of the technique of animal husbandry as well. In short ancient Indian Veterinary Ayurvedic and surgical treatments are effective in curing dysentery, cough, wound, infertility, and different infections besides psychological stress still in the Twenty-First Century. Besides terrestrial animals’ ancient Indian people were aware of the existence of fish, shells, and turtles. It is my aim in this essay to analyze customs, technologies and history of the domestication of animals by ancient Indian people and its socio-economic-scientific applicability in the scenario of the Twenty-First Century. I will utilize both primary and secondary sources to endure this goal.

Military system during British period in India and its impact on post independent India

Britain's globe empire was supported by the British Indian Army, founded in 1895 from the East India Company's presidency troops. Much has been written about the Indian Army's colonial and worldwide campaigns as a vehicle of imperial power, but less about its transfer from British to Indian authority after the Second World War. While independence meant the transition of the force from imperial rule to civilian oversight by India's new national leadership, the Dominion of India inherited thousands of former colonial soldiers, including two generations of British and Indian officers indoctrinated in military and cultural practises developed in the UK, colonial India, and the British Empire. This paper examines the British Empire's impact on the Indian Army's narrative, ethos, culture, tactics, and strategies from 1945, when the army began to transition from British to Indian rule, to 1973, when the government of India reinstated the imperial rank of Field Marshal. The Indian Army's first thirty years after independence saw it fight four major wars and see the final departure of white British officers. While it became a truly national army at this period, its history as an arm of imperial authority was contested and eventually evolved into a crucial part of military identity in the post-colonial age.

HISTORIC INDIAN TEXTILES OF GOLD AND SILVER

Precious metals have held a status of their own ever since their discovery. Their use has not only been an indication of power, status, and luxury, but also an example of intricate craft skills exhibited by artisans worldwide. Gold and silver, perhaps the oldest precious metals and also the most popular have had a diverse use in various fields, including textiles. The incorporation of these metals in textiles led to the production of a plethora of textile crafts, each demonstrating a unique feature, skill, and technique. Due to the unique qualities exhibited by the crafts; each textile holds an importance of their own. The terms of many of these textiles are often used interchangeably, however, important minute differences distinguish these textiles from one another, which is often times overlooked. Over the years, these various forms of crafts gained popularity, flourished and were even favourites among the Indian rulers and royalties of the yesteryears. However, with the loss of royal patronage and the decline in investment in the handicraft sector, most of these art forms are either languishing or are not produced anymore. To retain the culturally rich arts of India, the significance associated with them, and most importantly the techniques employed to create such masterpieces, it thus becomes important to document these artforms. This article explores the various textiles that incorporate gold and silver with respect to the technique used to produce exquisite fabrics which depict the dexterity of Indian craftsmanship

Tiger Symbolism in the British Raj

This research paper explores representations of the tiger during British colonization of India, arguing that the symbolism embodied in these depictions started with the copying of Indian rulers’ ceremonial attachments to tigers and gradually merged into an approach which delineated class division and racial segregation. A brief history of British-Indian relations situates the period in question and paints a picture of the powers at play. Themes of power dynamics, racism, and gender roles are explored in relation to art and animal history, offering a comprehensive view of a phenomenon that was accepted but never openly discussed. The power of symbolic imagery in constructing cultural identities is emphasized and illustrations vividly support the thesis for the various stages.

Complicating ideas of the political: Examining subaltern performativity as gendered resistance

This article attempts to wrest away the notion of popular political resistance and performativity from the realm of visibility in the ‘public’ sphere/space and place them within the unperformed acts that remain optically invisible. Taking the example of India-controlled Kashmir, where public spaces remain militarized and performative assemblies criminalized, the article focuses on how popular resistance to Indian rule is regularly embodied within what we call subaltern performativity. Furthermore, the gendered nature of this subaltern performativity is also underlined through ethnographic fieldwork.

Mahatma Gandhi’s Hind Swaraj and Indian National Movement

Hind Swaraj was published in Gujarati language in the journal Indian Opinion under the title Hind Swarajaya in 1909, and its English version as Indian Home Rule by Mahatma Gandhi was published in Phoenix, Natal, 1910. This extraordinary work possesses an authority of its own. It is the seed from which the Gandhian thought has grown. He considered the views expressed in the ‘Hind Swaraj’ as sacred as ‘almost part of his being’. Gandhi, through the expressions in this, spelt out his strategy for future action which was to be rooted in the belief of the pre-eminence of ancient Indian civilisation, which in contrast with the western ‘represents the best that the world has ever seen’. The high point of the book is the virtue of non-violence as against violent revolution and the need to use ethical means to attain independence by means of educational reforms and adoption of technology suitable to Indian conditions. He advised the revolutionaries to follow the righteousness of Indian culture by reverting ‘to their own glorious civilisation’. The core of the book, as conveyed through the title is an analysis of the nature of British rule in India and its manifestations, its consequences in the political and moral decay of Indian society. Hind Swaraj is the prescription to pull India out of this muddle.

‘I shall paint my nails with the blood of those that covet me’: Kashmir’s Women’s Militia and Independence-era Nationalism

Abstract Towards the close of 1947, amid increasing turbulence and conflict in Kashmir, women activists established their own militia and were trained to use rifles – a rare initiative in South Asia even amid the turmoil of Partition and independence. The women were aligned with radical Kashmiri nationalism. Their militia was a self-defence force as well as a demonstration of support for Indian rule in Kashmir and for a democratic dispensation to replace the autocratic maharaja. Although the militia was short-lived and never saw active service, the sight of women drilling in the Kashmiri capital with rifles on their shoulders was a powerful demonstration of a change of regime. The testimony of former members of the women's militia emphasizes the sense of empowerment they gained – though the subsequent trajectory of the unresolved Kashmir conflict has clouded over this episode of women's political activism.

Роман испанского писателя Р. Валье-Инклана «Тиран Бандерас» в свете интерсекционального анализа

Spanish writer R. del Valle Inclán wrote the novel Tirano Banderas (1926), when Spain was developing a new policy towards the Latin America after the definite loss of its overseas colonies in 1898. Valle Inclán advocated the restoration of indigenous peoples’ rights, political and economic sovereignty of the Latin American countries. The intersectional analysis clarifies the writer’s anticolonial concept. On the basis of racial identity, the novel’s characters form two groups: Spaniards and foreigners, and Indians and Creoles. Indians are an oppressed race, while the Spaniards and foreigners are oppressors. But General Santos Banderas, who tyrannizes his country, is an Indian too. Additional light is shed due to the analysis of gender and social role and its symbolic dimensions. The female characters in the novel forced to ask men for help but their demands are justified if they act in the interests of their children. Paternity also has the connotations of care and protection, and symbolically, care for the nation. The tyrant Banderas, who kills his insane daughter, fails both as father and as an Indian ruler since he appropriates the oppressor’s role imported from the metropolis.

Kashmir Pending: Decoding the Graphic Novels in Indian English

At its simplest, “graphic novel” is an extended story told using comics throughout. The domain of graphic novels includes fiction as well as non-fiction. Sometimes, it is described only as a format, not as a genre. A graphic novel uses sequential art to unfold the plot. Usually, it tells a story that has a beginning, middle and end, as opposed to an ongoing series which moves on by adding new characters. From a critical perspective, graphic novel is a hybrid formation as it combines characteristics of the verbal with the visual. As such, it is difficult to gauge the literary worth of a graphic novel. Moreover, due to vivid illustrations, there is scanty scope for visualisation. In a way, this is an encroachment on the reader's right to envisage persons and places using his/her own perception. Graphic books in India have a considerably old history dating back to Amar Chitra Katha comic series (1967) and the Chacha Choudhury (1971) comic series which were immensely popular among the youngsters. The present article deals with a pioneering graphic novel, Kashmir Pending (2007). It is a factual account of a person named Mushtaq who joins the militant insurgency against Indian rule in Kashmir. Ultimately, however, he is disenchanted with the conduct of the “rebels.” During narration (and illustration), the novel sheds light on certain facets of the situation in Kashmir that are mostly missing in the mainstream media. The novelist unfolds many aspects of the strife in Kashmir, adopting an insider's point of view. The story takes its shape from the conversation between two prisoners grown up in Kashmir and were manipulated by the partisan powers for selfish motives. The article intends to shed light on the strengths and weaknesses of a graphic novel as a form using Kashmir Pending as a specimen.

Four Hooves and a Horn: How (Not) to Poison Alexander the Great

Several ancient authors tell a puzzling story of treason to murder Alexander the Great by presenting him with poison or poisonous water carried in a curious vessel — a hoof of a horse, a mule, or an ass. Porphyry of Tyre, citing Kallimachos and Philo the Paradoxographer, gives us a reason to believe that the mention of hoof-made vessels was a misinterpretation of hornmade chalices, or put otherwise, drinking horns. Presuming that the vessel in question indeed was a drinking horn, we are left with an unusual image — Alexander the Great perished after drinking the poisonous water from the horn of a hornless animal. We can look into the development of this legend and propose its origins by examining mutual features of two distinct traditions — the Greek legend of the river Styx and its lethal streams and the Indo-Iranian tradition of several miraculous features of a unicorn’s horn, attested in Iranian, Indian, and Greek sources. After the survey of relevant sources, we see that the horn from Philo’s story represented a legendary present of Indian rulers intended to save Alexander the Great from harm. Various layers of misapprehension transformed the legendary gift into a device contracted to harm him. This way, the author demonstrates two points: 1) that the story told by Porphyry in Styg. 375F is a part of an Indo-Iranian tradition about unicorns and their miraculous features; and 2) that the legend of Alexander’s poisoning represents a transformed and misinterpreted story of Alexander’s grandest gift.

AGRARIAN POLICES IN BRITISH PUNJAB

Agriculture is the spine of Indian financial system because the time immemorial. About 85% ofIndia's population engaged in agricultural practices, facing different types of ups and downs and changes with the passage of time. By 1833 C.E., various Parliamentary Acts brought the Indian administration under the complete control of the British Government. The Governor General had become the de facto ruler of India and Indian rule was under the supervision of the British Government.The British government was in dire need of Indian land tax to run various administrative expenses, the burden of which had to be borne directly or indirectly on Indian agriculture and farmers. Thus all the expenses (administrative, war, etc.) were borne bythe farmers in the form of land tax all over India including Punjab. The British Government had adopted policy of commercialization to make changes. It recommended marketplace oriented manufacturing of cash vegetation inclusive of opium, tea, espresso, sugar, jute and indigo. Peasants had been compelled to grow those coins vegetation that spoiled the fertility of the land and no other crop could be grown on it.In this paper, I will try to describe the agricultural policies adopted by the British Government towards Punjab, and main objective of their agricultural policies was to raise as much money as possible. For more benefit the British Government exploited farmers and peasants to the maximum, which will be find out through the study.

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.

Buddhist Endowments by Śaiva Kings under the Maitrakas of Valabhī in Western India (5th–8th Cent.) and the Yodhāvaka Grant of Dharasena iv, [Valabhī] Year 326

Abstract The phenomenon of interreligious patronage on the Indian subcontinent in the pre-modern period is best attested in royal inscriptions recording religious endowments. It is striking that most pre-Islamic Indian rulers patronised priests, monks, ascetics, and religious establishments of multiple faiths. The personal religious affiliations of the kings often contrasted remarkably with the patronage patterns followed by them according to the testimony of their epigraphs. The strongest indication for the individual confessions of rulers is given by the religious epithets among their titles. While the ambivalent relationship between the personal beliefs of the kings and their donative practices has been repeatedly described as an expression of Indian religious “tolerance” or of the specific character of Indian religious traditions, this paper emphasises that there were several reasons for the dichotomy. This will be investigated on the basis of the epigraphic material of the Maitraka dynasty, which ruled in Gujarat from the 5th to the 8th centuries. The article also contains an edition and translation of the hitherto unpublished Yodhāvaka Grant of Dharasena iv.

Kalaha, Vigraha and Yuddha in Ancient India: Circa 500 BCE- Circa 650 CE

ABSTRACT The present essay argues that the ancient Hindu acharyas (teachers) and rulers came up with nuanced and complex theories and techniques of COIN. This was because the multi-religious and polyethnic agrarian bureaucratic empires of ancient India faced a multitude of armed insurrections. The essay shows that the Hindu theorists and emperors of ancient India had hit upon the policy of winning the hearts and minds of the people in the disturbed areas through initiation of large-scale welfare measures backed by coercive force. Further, the policy of dhamma buttressed the welfare centric COIN of the ancient Indian rulers.

Coloniality and/as Development in Kashmir: Econonationalism

This article identifies the colonial imperative of ‘we must develop them, with or without their consent’, which is used by the Indian state in order to dominate Kashmiri Muslims, and argues that this notion of development combines patriarchal silencing of the subjugated as well as a gendered fantasy of liberating oppressed Kashmiri women and minorities. While the colonial nature of Indian rule over Kashmir has been a long-term phenomenon, the focus in this article will primarily be on a specific political transformation imposed by the Indian state since August 2019, when even the pretence of autonomy and recognition was given up, and all phenomena constituting coloniality became conspicuous and acute. Adopting a feminist lens, I highlight nine features of contemporary Indian coloniality in Kashmir: denial of consent, paternalism, violence, enforced silencing, lack of accountability, arbitrariness, divide and rule, humiliation and a specious idea of development. I further argue that such a notion of coloniality as development is better understood as ‘econonationalism’ (akin to homonationalism and femonationalism), where the supposed liberatory ideas are rhetorically deployed to mask a dehumanising subjugation.

The Trial of Warren Hastings: Classical Oratory and Reception in Eighteenth-Century England by Chiara Rolli

Reviewed by: The Trial of Warren Hastings: Classical Oratory and Reception in Eighteenth-Century England by Chiara Rolli Robert W. Jones Chiara Rolli, The Trial of Warren Hastings: Classical Oratory and Reception in Eighteenth-Century England (London: Bloomsbury, 2019). Pp. 224; 10 b/w illus. $103.50 cloth. We live in an age of impeachment, or might soon. Impeachment is contemplated, hoped for, or resisted, its chances denied. It is not clear it would answer the purpose anyhow, even if that purpose were clear. Yet the idea of impeachment remains potent, threatening, and beguiling. There is grandeur in its prospect, a form of theatre that fulfils an ache for catharsis, and for cleansing. But the ambition is abject; impeachment, though it should enact an avowed pushing away, will yet entail a keeping close, under a devoted, horrified, and never-solely judicial gaze. The impeachment will be televised. The idea of impeachment, more accurately, its imagined spectacle, coincides dreadfully with our fascination with celebrity. It is the worst of times: but equally the best of times to write about the impeachments of the past. There were many grand trials in the seventeenth– and eighteenth–century British history, and none more celebrated, more raked over, and more misunderstood than the impeachment of Warren Hastings, Governor–General of Bengal from 1773 until 1785. Hastings was indicted, after lengthy parliamentary debates, on four principal charges: with having provoked Rajah Chait Singh of Benares into rebellion; with having appropriated the income and treasure of the Begams of Oudh; with awarding contracts corruptly and extravagantly; and with receiving presents from Indian rulers and clients, which he kept for his own enrichment. His subsequent trial, before the House of Lords, generated legal argument, literary endeavor, and scurrilous satire. Held over 145 days from 1788 until its termination in 1795, the trial was a great show. Folks went for the day. Well–to–do attendees used their connections to get tickets, tucked into sandwiches that they bought while they were there, and wrote voluminous letters about what they saw and heard. As the trial dragged on, and Hastings's acquittal looked certain, it became less clear what was at stake in the proceeding. That Hastings had acted aggressively seemed obvious; that he had sought to maximize revenues for himself and the East India Company was evident (if never quite evidenced). But what was the role of the Governor–General of Bengal, and the EIC, if it was not to grasp these things? To complain that revenues had been collected with excessive violence, amounting to deliberate cruelty, was not necessarily to deny that the revenues ought not to have been sought. Perhaps Hastings's crime was his failure to clothe rapacity as governance; and even of that he was acquitted. Hastings's trial is the subject of a compelling and careful study by Chiara Rolli. It is to her work that I am indebted for knowledge of the sandwiches on offer to those lucky enough to cadge tickets. They were rather meaty: ham and fowl, tongue and veal, Dutch beef and butter. No one seemed prepared to dilute their [End Page 316] enjoyment of dead flesh with anything as sappy as lettuce or tomato. To this fare, and providing their own plentiful servings of tongue and ham, came the Managers of the prosecution, the A–listers of opposition: Edmund Burke, Charles James Fox, Charles Grey, and Richard Brinsley Sheridan. Burke and Sheridan are most often remembered as the speakers at the trial. Both gave speeches great in length and sumptuous in rhetoric: Burke, opening the trial and outlining the Benares charge, and Sheridan, excoriating on the treatment of the Begams. As Rolli explains, the Hastings trial seems to sit all too comfortably alongside other cultural-cum-political events of the decade, mostly notably the Handel commemoration concerts of 1785, but also the service of Thanksgiving, held in 1789, to mark the end of George III's "madness." In common with these spectacles, the Hastings trial produced its own memorabilia, alongside the paraphernalia of hospitality. Much of this material was collected by Sarah Sophia Banks, whose collection is generously illustrated in opening sections of The Trial of Warren Hastings, revealing...

On the Nativities of Two Indian Rulers

On the Nativities of Two Indian Rulers