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Hindutva: Legacy of the British Raj?
Demolishing Myths:
Madhav Golwalkar, considered the founder of the Hindu Nationalist movement in India, saw Islam and Muslims as enemies. He said: “Ever since that evil day, when Moslems first landed in Hindusthan, right up to the present moment, the Hindu Nation has been gallantly fighting to shake off the despoilers".
Professor Truschke systematically dismantles
Truschke explains how the Hindu Nationalists have used colonial-era distortions of history and built a false narrative to justify their hatred and violence against India's Muslim minority. Here's an excerpt from her book:
"Such views have roots in colonial-era scholarship, where positing timeless Hindu-Muslim animosity embodied the British strategy of divide and conquer. Today, multiple websites claim to list Aurangzeb's "atrocities" against Hindus (typically playing fast and loose with the facts) and fuel communal fires. There are numerous gaping holes in the proposition that Aurangzeb razed temples because he hated Hindus, however. Most glaringly, Aurangzeb counted thousands of Hindu temples within his domain and yet destroyed, at most, few dozen.....A historically legitimate view of Aurangzeb must explain why he protected Hindu temples more often than he demolished them."
Misguided Pakistani View:
The false narrative about Aurangzeb has been accepted as fact not just by Islamophobic Hindu Nationalists in India who use it for their own purposes, but also by at least some of the Muslim intellectuals in present day Pakistan. Truschke singles out Pakistani playwright Shahid Nadeem to make this point in her book:
"Across the border in Pakistan, too, many endorse the vision of an evil Aurangzeb. As Shahid Nadeem, a Pakistani playwright, recently put it: " Seeds of partition were sown when Aurangzeb triumphed over [his brother] Dara Shikoh". Such far-fetched suggestions would be farcical, if so many did not endorse them."
Some British educated secular Indian leaders have also been misled colonial-era historical narrative of Muslim rule pushed by the British. For example, India's first Prime Minister Jawaharlal Nehru, thought Aurangzeb was too Muslim to rule India. Nehru described Aurangzeb as "a bigot and an austere puritan" and called him a dangerous throwback who "put back the clock". Here's a quote from Nehru used by Truschke to make her point:
"When Aurangzeb began to oppose [the syncretism of the earlier Mughal rulers] and suppress it and to function more as a Moslem than an Indian ruler, the Mughal empire began to break up".
The Real Aurangzeb:
Here's an excerpt from Truschke's article in Wire.in that explains how she sees "historical Aurangzeb":
"Aurangzeb, for instance, acted in ways that are rarely adequately explained by religious bigotry. For example, he ordered the destruction of select Hindu temples (perhaps a few dozen, at most, over his 49-year reign) but not because he despised Hindus. Rather, Aurangzeb generally ordered temples demolished in the aftermath of political rebellions or to forestall future uprisings. Highlighting this causality does not serve to vindicate Aurangzeb or justify his actions but rather to explain why he targeted select temples while leaving most untouched. Moreover, Aurangzeb also issued numerous orders protecting Hindu temples and communities from harassment, and he incorporated more Hindus into his imperial administration than any Mughal ruler before him by a fair margin. These actions collectively make sense if we understand Aurangzeb’s actions within the context of state interests, rather than by ascribing suspiciously modern-sounding religious biases to him."
Truschke is not alone in the above assessment of Aurangzeb. Marathi writer Nagnath S. Inamdar, the author of "Shahenshah: The Life of Aurangzeb", recalls visiting a prominent Hindu temple whose priest told him that it had come down in his family that not only had Aurangzeb left the temple intact, but also authorized a recurring annual donation for its maintenance. Further diminishing the idea of a puritanical figure, Inamdar also found old manuscripts with love sonnets composed by Aurangzeb.
Real History in Persian:
Truschke says the original history of the Mughal rule was written in Persian. However, it is the English translation of the original work that are often used to distort it. Here's what she says about it in her book:
"The bulk of Mughal histories are written in Persian, the official administrative language of the Mughal empire but a foreign tongue in India today. Out of necessity and ease, many historians disregard the original Persian text and rely instead on English translations. This approach narrows the the library of materials drastically, and many translations of the Mughal texts are of questionable quality, brimming with mistranslations and abridgments. Some of these changes conveniently served the agendas of the translators, especially colonial-era translations that tend to show Indo--Muslim kings at their worst so that the British would seem virtuous by comparison (foremost here is Elliot and Dowson's History of India as Told by Its Own Historians). Such materials are great for learning about British colonialism, but they present an inaccurate picture of Mughal India."
Comparison with Contemporaries:
On temple destructions, Truschke says that the "Hindu rulers were the first to come up with the idea of sacking one another’s temples, before Muslims even entered the Indian subcontinent. But one hears little about these “historical wrongs”".
University of Texas Professor Donald Davis, a scholar of Hinduism, agrees that “there is no question that medieval Hindu kings frequently destroyed religious images as part of more general rampages”.
Invasions of various parts of India by Shivaji Bhonsle's Maratha forces were extremely bloody and destructive affairs. Maratha raiders led by Shivaji raped, pillaged and plundered the people, mainly Hindus, in the territories they captured. Some of these events are documented in Sir Jadunath Srakar's Shivaji and His Times. Shivaji Bhonsle was a contemporary and rival of Aurangzeb. He is now revered by Hindu Nationalists as a hero who allegedly protected Hindus from Aurangzeb in the second half of the 17th century.
Aurangzeb-Shivaji Conflict Not Religious:
Professor Truschke debunks the Hindu Nationalist portrayal of Shivaji-Aurangzeb conflict as being Hindu-Muslim war. She argues in her book that "the Mughal-Maratha conflict was shaped by craving for raw power that demanded strategic, shifting alliances. Shivaji allied with numerous Islamic states, including Bijapur, Golconda, and even the Mughals when it suited him (sometimes against Hindu powers in south India). Shivaji welcomed Muslims within his army; he had qazis (Muslim judges) on his payroll, and Muslims ranked among some of the top commanders".
She says that "Mughal alliances and the imperial army was similarly diverse, and Aurangzeb sent a Hindu, Jai Singh, to besiege Shivaji at Purandar."
Summary:
Aurangzeb was neither a saint nor a villain; he was a man of his time who should be judged by the norms of his times and compared with his contemporaries. Colonial-era British historians deliberately distorted the history of Indian Muslim rule to vilify Muslim rulers as part of their policy to divide and conquer India, according to American history professor Audrey Truschke. Professor Truschke has systematically dismantled all the myths about India's Muslim rulers as hateful and bigoted tyrants who engaged in rape and pillage of Hindus and carried out widespread destruction of Hindu temples across India. Hindu Nationalists led by Indian Prime Minister Narendra Modi are using false history to justify their hatred and violence against Indian Muslims today.
Related Links:
Here's an interesting discussion of the legacy of the British Raj in India as seen by writer-diplomat Shashi Tharoor:
http://www.youtube.com/watch?v=dN2Owcwq6_M
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Views: 1619
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Comment by Riaz Haq on July 18, 2023 at 4:37pm
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(Indian historian Romila) Thapar raises the point that in Buddhist texts, Ashoka is celebrated as an emblem of peace, non-violence and tolerance. The figure was then later picked up by Nehru and turned into an emblem of ‘New India’. However, in Brahmanical texts, he is listed merely as a Mauryan ruler.
https://www.thequint.com/news/romila-thapar-mahabharata-reference-c...
She then point out how, contrary to popular belief, some historians in the recent past have been arguing for the presence of Buddhist ideas in epics. Thapar then highlights Yudhisthira’s struggle in Shanti Parva, the twelfth of eighteen books of the Indian Epic Mahabharata.
Sharing a struggle common with Ashoka’s, ‘Yudhisthira’ has to pick between kingship and renunciation. This, Thapar points out, can be traced to the Buddhist idea of power vs renunciation.
Popular historian and mythology expert Devdutt Pattanaik tweeted to clarify the time periods of the two texts that Thapar highlights. A supporter of parallel narratives, Pattanaik’s work on Mahabharata, Jaya, is widely read and celebrated.
Pattanaik clarified that Thapar refers to Yudhisthira, the character in an epic composed 2000 years ago and Ashoka who ‘wrote edicts’ 2300 years ago.
Past Controversies
In the beginning of September, JNU administration had received flak from academic circles and media as the University had asked Thapar to submit her CV for ‘assessment’.
Thapar holds the position of Professor emeritus in the history department of the University. Several professors were taken aback by this action as the emiratus post is usually designated for life. Thapar, who taught at JNU between 1970 and 1991, was appointed to the post in 1993.
Others called out the University’s demand a step to “dishonour the acclaimed historian”, who has been critical of changes in the JNU and for not ascribing to the right-wing narration of ancient history.
In the past, her works have been criticised by the Right for perpetuating a plural history of the nation.
In reply to the demand, Thapar had submitted a letter to the administration explaining the status of her position, and had refused to submit her CV.
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How did Rajiv Gandhi, applauded for his modernist ideologies, accelerate Hindu nationalism politics?
An excerpt from ‘India is Broken: And Why It’s Hard To Fix,’ by Ashoka Mody.
Ashoka Mody
https://scroll.in/article/1042462/how-did-rajiv-gandhi-applauded-fo...
In 1987, Indians owned just 13 million televisions. Friends and neighbours gathered around television sets in homes and at shopfronts. In villages, hundreds of people assembled around the one available set. On average, about 80 million people (almost 10 percent of the population) watched an episode. By the time the serial ended, almost all Indians had seen multiple episodes. More so than the Ekatmata yagna (the series of processions in late 1983), the Ramayana serial fused Savarkar’s view of India as the fatherland and holy land of the Hindus.
In a tribute Savarkar might have savored, the Indian Express’s media correspondent Shailaja Bajpai commented on August 7, 1988, a week after the series ended, “From Kanyakumari to Kashmir, from Gujarat to Gorakhpur, millions have stood, sat and kneeled to watch it.” Reflecting on that total absorption, she wondered: “Is there life after Ramayana?” No, she answered, there could be no life after Ramayana. Instead, echoing the void Jawaharlal Nehru sensed when Mahatma Gandhi died, Bajpai wrote: “the light has gone out of our lives and nothing will ever be the same again.”
For the 78 weeks that Ramayana ran, it presented a martially adept and angry Ram dispensing justice. The VHP projected its partisan view of the serial in its iconography of Ram. The author Pankaj Mishra described the Ram in VHP posters as an “appallingly muscle- bound Rambo in a dhoti.” Theatre scholar Anuradha Kapur lamented that VHP images showed Ram “far more heavily armed than in any traditional representation.”
In one image, Ram carried a dhanush (a bow), a trishul (trident), an axe, and a sword “in the manner of a pre-industrial warrior.” In another image, Ram, the angry male crusader, marched across the skies, his dhoti flying, chest bared, his conventionally coiled hair unrolling behind him in the wind. Accompanying those images, every VHP poster pledged to build a temple in Ayodhya. The dismayed Kapur noted that Ram, the omniscient and omnipresent Lord, was everywhere. Pinning him down to Ayodhya made no sense. “Hinduism,” she despairingly wrote, “is being reduced to a travesty of itself by its advocates.”
The Hindutva movement’s heavy reliance on young hypermasculine warriors to achieve its mission only exacerbated this travesty. In April and May 1987, when the Ramayana serial was in its early months, bloody Hindu-Muslim riots broke out in Meerut, a city in western Uttar Pradesh. By most accounts, Muslims provoked the riots. But then the Uttar Pradesh Provincial Armed Constabulary, infected by the Hindutva virus, killed hundreds of Muslims in cold blood.
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In India, who speaks in English, and where?
https://www.livemint.com/news/india/colonial-legacy-english-speaker...
English speakers are richer, more educated and more likely to be upper caste, data from the Lok Foundation survey shows
Hindi is both the most widely spoken first language and second language in India
English speakers are very much India’s elite, and their proportion may be shrinking, new data on the demographic profile of English language speakers in India suggests.
The 2011 Census showed English is the primary language—mother tongue—of 256,000 people, the second language of 83 million people, and the third language of another 46 million people, making it the second-most widely spoken language after Hindi (which includes more than 50 so-called dialects like Bhojpuri which is spoken by more than 50 million Indians).
528 million speak Hindi as a first language. It is both the most widely spoken first as well as second language in India, while English is just the 44th most widely spoken first language even though it is the second-most widely spoken second language.
It is also the only language which more speakers use as their second language than first language, pointing to its growing value in work environments and its role as a bridge language.
Little more is known yet from census data about who India’s English speakers are, but a large, nationally representative sample survey conducted by Lok Foundation and Oxford University, administered by the Centre for Monitoring Indian Economy earlier this year, offers some insights. The survey finds that just 6% of respondents said they could speak English, less that what the 2011 census showed. Between mother tongue, second and third language, the 2011 census records that over 10% of Indians reported being able to speak some English.
According to the Lok Foundation survey, English is far more an urban than a rural phenomenon; just 3% of rural respondents said that they could speak English, as against 12% of urban respondents. There is a clear class element at work—41% of the rich could speak English as against less than 2% of the poor.
Speaking English is also linked to education—a third of all graduates could speak English.
The ability to speak English has strong religious and caste dimensions. More than 15% of Christians can speak English, as against 6% of Hindus and 4% of Muslims.
An upper-caste person is more than three times likely to speak English than someone from the scheduled castes or scheduled tribes.
Knowledge of English also has a gendered dimension: a higher proportion of men said that they could speak in English.
Speaking English is also linked to education—a third of all graduates could speak English.
The ability to speak English has strong religious and caste dimensions. More than 15% of Christians can speak English, as against 6% of Hindus and 4% of Muslims.
An upper-caste person is more than three times likely to speak English than someone from the scheduled castes or scheduled tribes.
Knowledge of English also has a gendered dimension: a higher proportion of men said that they could speak in English.
Marginally more younger people spoke English than older people.
Despite the common perception that more people in southern India speak English as a bridge language (rather than Hindi), a higher share of residents of several northern and north-eastern states speak English than in the south.
The likelihood of speaking English seems linked with a state’s prosperity (Delhi, Haryana) and the presence of Christianity (Goa, Meghalaya).
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