My review of Vasudha Dalmia and Munis D. Faruqui, ed. Religious Interactions in Mughal India. (Delhi: Oxford University Press, 2014) a version of which ran in The Book Review (Feb, 2015).
In 1674, Mahamat Prannath (1618-1694 CE) and his followers sought an audience with the Mughal Emperor Aurangzeb (1619-1707) in the imperial capital of Delhi. Mahamat Prannath had recently split from other disciples of his sampradaya of Guru Devchandra over the question of succession and the audience with the Mughal badshāh was meant to resolve this differnence –as was customary in such cases, in those times. Leaving Gujarat must have been hard for Prannath. He was born in Jamnagar and had spent his adulthood living and traveling in Junagadh, Ahmadabad, Diu, Thatta, Muscat, and even Mecca. The regions of Sind, Gujarat and Aden had shared networks of traders, merchants, mendicants and scholars — living in port-cities and capitals — for centuries before Prannath. During his time, it was an especially diverse space. Here were the religious orders of Nizari Ismailis, Jesuits, Jains, Vaishnavite and Krishanavite sants, Sufis or Sunnis. Here was just as diverse political powers of the Arghuns, the Mughal, the Portuguese, the Dutch, the Surat Rajas. Continue reading The World of Prannath
The Lord be praised – for autumn’s month is here,
The month of shrinking and swelling vineyards.
So much do they harvest and heap the grape
Now the vineyard teems like the milky-way.
For when the grape leaf, rainbow-like, is many-hued
The rainbow seems to hold grape clusters.
Blue purses hang from yellow leaves,
In each blue purse a largish seed of grape-flower.
And in the heart of that seed’s vinous flower
Are hidden ten sacks all concealing musk.
And that fruit’s as if it were someone unwell,
Of double aspect among all its limbs and body, One of its cheeks yellow, the other red.
Of them one’s breathless, the other jaundiced.
That pomegranate’s like a pregnant woman
And in her belly – a fistful of sons.
She won’t give birth until you beat her to the ground.
And when the child’s born its birth’s the same as eating it.
A mother gives birth to a child, or two or three.
Then why’s this pomegranate a mother of three hundred? Continue reading An Account of Autumn – Manūchherī
The XQs (Ten Questions) series is a conversation with the author of new and exciting works in South Asian Studies, whose aim is not to “review” but to contextualize, historicize and promote new scholarship
[Interview conducted by Sanyasi, via email, May-August, 2014]
1. Could you explain what you mean by physical culture?
Sure. Though I argue in my book that physical culture is central to various nationalist movements in South Asia I’ll start with Hindu nationalist understandings of it. The founding organization of the Hindu nationalist movement, the Rashtriya Swayamsevak Sangh (RSS), has sought to introduce a set of physical practices comprising drills and games to young men and women residing in the cities, towns, and villages India. Performed during daily meetings in local branches, such routines of physical culture are framed as a set of bodily exercises described in Vedic texts that only the most privileged (usually high-caste) Hindus are permitted learn and perform. For the RSS, as well as other Hindu nationalist organizations today like the Vishwa Hindu Parishad (World Hindu Council) and the Bajrang Dal, the collective performance of these physical practices affords the practitioner with physical power, courage and self-mastery while also reforming him/her morally because of the discipline required to undertake these physical practices on a daily basis.
These practices also have broader national goals in that they are also supposed to unite all Hindus because they consistently attract young men and women to branch meetings, in which they train together and thus form affective bonds, all the while incorporating them into the moral and institutional sphere of Hindu nationalist organizations throughout the country (and globally). (One striking thing about neighborhood shakhas is that in my research, many Hindus and certain Indian minorities of all castes and classes confirmed some kind of experience with a local branch when they were growing up so it is a common experience among Indian youth in large metropolises as well as provincial cities and towns in India.) For particularly adept swayamsevaks and sevikas (male and female volunteers respectively), branches are an entry point into a vast national and international network of branches whose members are selected by branch shikshaks (teachers) to attend periodic training camps. For Hindu nationalists, the project of enracinating this particular vision of physical culture among all Hindus is crucial because it seeks to repair what its founders viewed as a divided, cowardly and physically weak Hindu nation. Continue reading XQs III: A Conversation with Arafaat Valiani
My new interview with Amitava Kumar about his book A Matter of Rats, out from Duke University Press, is up on Bookslut. Here’s a sneak peak:
You discuss a Hindi short story in your book, in which the three kilometers the young heroine must walk to college each day is described in three phases, and represents a kind of microcosm of the trials and tribulations of making one’s way through Patna. If you were to choose a stretch of road in Patna to describe in that manner, what stretch would you choose and why?
Oh, that passage! I wish I had written it myself! I’d gladly exchange a whole book for three paragraphs of Arun Prakash. Frankly, I think his brief description of the three stages of his protagonist’s journey from her home to her college is better than many sociological treatises on cities.
Your question makes me think of the street near my house, Boring Road. I used to catch my school bus there. The house of my history teacher, a man who drank himself to death, is now a bank. Across from that building is a huge structure that also houses a new coaching institute. Next door is the Hindi paper, Prabhat Khabar. Down the road is the house of the great historian Ram Sharan Sharma, and closer than that is the home of another great historian, Surendra Gopal. This was where a great communist leader lived till his death, and a communist poet has a small apartment there. The shabby stalls selling chicken and fish are still there, and a Sudha milk-booth. Right in the middle of the chauraha is the temple, which appears bigger with each passing visit. When I was a schoolboy, it was just a shrine, coming up to my knees. The main change is the explosion of commerce on this street. New stores with their air-conditioned galleries and security guards, jewelry merchants, sweet and gift shops, even a spa. What I’d like to do is write three paragraphs naming each store and take note of how recent they were. My theory is simply that the dates of their establishment would prove a simple fact to us: in place of the old culture, including the prized place of the intelligentsia, what we have now is the sudden influx of black money. Unaccounted-for cash that proves wrong all dire observations about economic downturn. Yes, there might be no electric supply, an absence of wide roads, a general sense of pollution, even violence in the air… but in the secret lives of the people, there is industry and ambition. Too bad that it can’t always be distinguished from criminality and greed.
The early books of famed Urdu satirist Mustaq Ahmed Yousufi (b. 1922), Chiragh Talay (1961) and Khakam-e Badhan (1969), functioned in the college space for us in Lahore as cigarettes function in a prison camp – a currency, a momentary respite, a surge, and a day dream. We used to crack jokes from his oeuvre claiming them as they were uttered. He was not very well liked by my elders, however. They found him a poor replacement for the other satirists at play, Pitras Bukhari or Mustanssar Hussain Tarad or often Ibn-e Insha. Yet he was beloved by us near-adults as a rock star. Continue reading Mirages of the Mind
First installment of an essay by Prashant Keshavmurthy1 on the radical disruption of scholarly speech in India.
Shall she not find in comforts of the sun,
In pungent fruit and bright green wings, or else
In any balm or beauty of the earth,
Things to be cherished like the thought of heaven?2
chhor literature ko apnī history ko bhūl jā/ Quit “literature” , dump “history”, don’t be a fool. sheikh o masjid se ta‘alluq tark kar, iskūl jā/ Break with sheikh and mosque, go to “school”. char din kī zindagī hai koft se kyā fāyda/ Life’s brief as a blink – why be bothered? khā double-rotī clerky kar khushī se phūl jā/ Breakfast on “loaves”, push a pen, be cool.3
Beginning at regionally varying dates in the eighteenth and nineteenth centuries across the world any thinking describing itself as political in whatever sense has had to simultaneously satisfy two minimal conditions: regard the crowd as a legitimate political actor; and grant ontological primacy to the everyday. These two correlated conditions also minimally define the public.
The former condition originates in the awareness that the people, not the king, are the real locus of legitimate power. The king’s once sacred body then vacates an altar whose emptiness, in a sense, begins to constitute democracy.4 It begins to constitute democracy in the sense that the people’s awareness of the impossibility of legitimate power inhering in an individual’s body justifies their sense of its dispersal across themselves. Henceforth, the signs of political legitimacy would increasingly be sought and scrutinized, not in an individual’s mysteriously inherited radiance, but in the masses of ordinary bodies seen in an ordinary light.
This brings us to the latter condition. The people is made up of bodies standing in the sort of quotidian light that Vermeer, the seventeenth century Dutch painter, helped make imaginable. Rather than otherworldly effulgence Vermeer’s is a tranquil window-light, suffusing a woman’s stole and cheek as she holds a dully-gleaming metal jug in a basin. Cloth, flesh, wood and metal each come into their own in this profane, diaphanous and impartial medium. To be political in the modern world has meant to gaze at it in this light, to grant that this everyday object-world was more real than any other. After Ghalib (d.1869), canonized as the last practitioner of the traditional Urdu (and Indo-Persian) ghazal, objects in the ghazal never shone so brightly. Displacing the wine, goblets and gardens that were allegorically always more than themselves in the traditional ghazal, the railways, telegraph and bread loaves (“double-roti”) of Akbar Allahabadi’s (d.1921) ghazals dramatized the impossibility of such transcendence in a colonial political economy.5 Henceforth, the legitimacy of political aims was increasingly to be determined, not in the name of the next world, but according to whether and how it entailed a transformation of such this- worldly and everyday object-relations.
Prashant Keshavmurthy is Assistant Professor of Persian Studies in the Institute of Islamic Studies, McGill University. He spends his days biting his finger in wonderment at the strangeness of pre-19th century Indian and Middle Eastern literary cultures and his nights disentangling the dreadlocks of his affections. [↩]
Wallace Stevens, “Sunday Morning”, The Collected Poems (New York: Vintage Books, 1982), 67. [↩]
K.C. Kanda, Masterpieces of Patriotic Urdu Poetry: Text, Translation and Transliteration (New Delhi: Sterling Publishers, 2005), 89. All the translations from the Urdu are mine. [↩]
I am indebted for this phenomenological theory of the modern political to Claude Lefort, Democracy and Political Theory (Cambridge: Polity Press, 1988), “Power was embodied in the prince, and it therefore gave society a body. And because of this, a latent but effective knowledge of what one meant to the other existed throughout the social. This model reveals the revolutionary and unprecedented feature of democracy. The locus of power becomes an empty place” (17). [↩]
I am indebted for this interpretation to the essays on Akbar Allahabadi by the great Urdu literary critic, Muhammad Hasan Askari, contained in his posthumously published collection of essays, Vaqt kī rāginī (Tune of the Time) (Lahore: Quasain, 1979). [↩]