New Books in South Asian Studies

In this important contribution to both the study of South Asian Buddhism as well the burgeoning field of Buddhist modernity, Anne Blackburn‘s Locations of Buddhism: Colonialism and Modernity in Sri Lanka (The University of Chicago Press, 2010) discusses the life and times of the Sri Lankan Buddhist monk Hikkaduve. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

This is a book about horses. Donna Landry‘s Noble Brutes: How Eastern Horses Transformed English Culture (The John Hopkins University Press, 2009) is all about how horses were a means of cultural exchange between the Orient and England. More than just exchange- there was theft and diplomacy as well. Over two hundred horses were imported into the British Isles from the Orient between 1650 and 1750. Some of these, like the Bloody Shouldered Arabian, became cultural icons in their own right; the others spawned a whole industry of horse traders and trainers, breeders and riders- a whole equestrian sub-culture, in fact, one that was moreover celebrated in art and verse, and not just in the racing hubs of Newmarket and the far off outposts of Empire, where enthusiasts plotted how to get hold of the best the local equine stock had to offer. So it was more than just genetic strains and riding styles that were affected by this influx from the East; these horses in fact helped create a way of life that is now seen as quintessentially English. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Mark Twain called it “pious hypocrisies.” President McKinley called it “civilizing and Christianizing.” Both were referring to the U.S. annexation of the Philippines in 1899. Susan K. Harris‘ latest book, God’s Arbiters: Americans and the Philippines, 1898-1902 (New York: Oxford University Press, 2011) targets the religious references in McKinley’s and Twain’s comments, assessing the role of religious rhetoric in the national and international debates over America’s global mission at the turn into the 20th century. She points out that no matter which side Americans took, all assumed that the U.S. was founded in Protestant Christian principles. Harris probes the ramifications of this assumption, drawing on documents ranging from Noah Webster’s 1832 History of the United States through Congressional speeches and newspaper articles, to In His Steps, the 1896 novel that asked “What Would Jesus Do?” Throughout, she offers a provocative reading both of the debates’ religious framework and of the evolution of Christian national identity within the U.S. She also moves outside U.S. geopolitical boundaries, reviewing responses to the Americans’ venture into global imperialism among Europeans, Latin Americans, and Filipinos. Harris works through key voices, including Twain, U.S. Senators Albert Beveridge and Benjamin Tillman; Filipino nationalists Emilio Aguinaldo and Apolinario Mabini; Latin American nationalists José Martí, José Enrique Rodó, and Rubén Darío; and the voices of Americans who wrote poems, essays, and letters either endorsing or protesting America’s plunge into colonialism. This book matters: in the process of uncovering the past, Harris shows us the roots of current debates over textbooks, Christian nationalism, and U.S. global imaging. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Richard Blechynden came to Calcutta in 1782 as a twenty two year old, and stayed there for the rest of his life, working as a surveyor and architect. From 1791 he maintained daily diaries, and it is these that Peter Robb has so magnificently re-worked as Richard Blechynden’s Calcutta Diaries, 1791-1822 (Oxford University Press, 2011, 2 vols). Richard’s diaries are quite literally a chronicle of the everyday and the ordinary, what might even be called mundane and the petty, in Calcutta in the late eighteenth and early nineteenth centuries. In these diaries Richard talks about his children, his loves, his network of colleagues, helps, acquaintances, what might today be dubbed ‘frenemies’, people, European, Indian, ‘half-caste,’ who exasperated him but without whom it was well nigh impossible to function in a city where everyone needed everyone else to get their work done. Peter Robb’s edited compendium of these diaries is a record of how social networks operated in a very cosmopolitan city, yet one whose inhabitants were always all too aware of their social, religious, ethnic and economic backgrounds. Sometimes the lines between the personal and the professional blurred, and sometimes favors were given and taken from unlikely persons, and people were not always, by modern standards, ethical, yet in the end everyone managed to establish for themselves a position that would guarantee, if not prosperity, survival. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Nineteenth-century observers would say that the British Empire was an Islamic one; be that as it may, before Empire there was trade- and lots of it. Nabil Matar and Gerald MacLean‘s book, Britain and the Islamic World, 1558-1713 (Oxford: Oxford University Press, 2011), though, goes beyond trade- there was also lots of curiosity, in Britain and abroad, about the strange new peoples and products beginning to move more freely across the world than ever before. It is this aspect of British-Muslim interaction – (or more accurately interactions; the Islamic world was vast and encompassed a dizzying diversity of peoples and cultures) that Matar and MacLean emphasise- the wondering, bemused, gleeful, fascinated, at times despairing accounts of travellers, diplomats, traders -and pirates and their captives- as they sought to convey their impressions of the new worlds they encountered. Nor did everyone think the same; not every factor in Surat went fantee, and not every potentate and cleric disapproved of tobacco and coffee, which North Africans and Britons were wont to accuse each other of having introduced to their lands- and some people tried both lifestyles before settling on one- or neither. It was this celebration of the exotic that made the trading ports and cities of early modern Britain and the Islamic powers such fascinating places to be in- and MacLean and Matar’s book evokes perfectly the heady atmosphere of the contemporary world. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Konstantin von Kaufmann, Governor-General of Russian Turkestan from 1867 until his death in 1882, wanted to be buried in Tashkent if he died in office; so that, he said, ‘all may know that here is true Russian soil, where no Russian need be ashamed to lie.’ Certainly not after Kaufmann’s efforts- he set out to create a planned city on the lines of St. Petersburg, and in fact succeeded in creating a ‘charming…little European capital’ as one traveller said; though that was just restricted to the buildings- local customs Kaufmann left alone and actively discouraged importation of ‘Russian’ religious customs and culture. Jeff Sahadeo‘s new book, Russian Colonial Society in Tashkent, 1865-1903 (Indiana University Press, 2010) looks at how Russian colonial administrators went about building Tashkent, sometimes with the help of, and sometimes with resistance from locals, and the effects of 1905, the Great War and 1917 on a city already greatly transformed after the transition to Russian rule in 1865. So this is a book which takes the reader through the process of creating a ‘colonial’ city and the negotiations, interactions and engagements it involved- Tashkent was more than just a staging post en route to the Indian Empire. It was a city which housed many distinct groups of people- the Russian colonial elite, to local leaders, the traders and the merchants, and the many Russians who came down to work in this rapidly growing regional capital. Nor did all these people always get on well with each other- but their spats helped shape Tashkent just as much as their collaborations did. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

North East India is, as Marcus Franke’s War and Nationalism in South Asia: The Indian State and the Nagas (Routledge, 2011) all too convincingly demonstrates, often considered peripheral to ‘India (or even South Asia) proper.’ A densely wooded, sparsely populated tract of hills (in fact the Eastern Himalayas), the moniker refers to the Indian states of Assam, Arunachal Pradesh, Nagaland, Mizoram, Meghalaya and Tripura, with the former kingdom of Sikkim often included. This beautifully diverse, hard to reach region is today home to dozens of separatist movements, fighting against what is often referred to as the Government of India’s indifference, perhaps hostility, to the cultures and lifestyles of the region- customs and rituals which vary sharply from those of the plains of India. Border disputes with China and Bangladesh, and amongst the states, add to regional instability and have resulted in heavy militarization- Marcus’ book talks about the engagement between the Indian governmental apparatus and the Naga people right from the time the British were drawn into these wild hills down to the blockades and skirmishes that attest to the region’s uneasy engagement with the Indian political metropole. The Indian State and the Nagas is an excellent, detailed analysis of the political and cultural history of the region, and a great primer for understanding the dynamics of the groups fighting to preserve their tribal identities even as they call for greater economic investment in the region. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

English common law is prevalent across large parts of the world; and all thanks to the British Empire. It was not just culture and commerce that came along to the colonies; English law, as Diane Kirkby and Catharine Coleborne‘s new book, Law, History, Colonialism: The Reach of Empire (Manchester: Manchester University Press, 2011) demonstrates, made the trip as well, and it was English law that was used to combat many a ‘barbarous’ (or simply inconvenient) native custom. Of course it didn’t go unaltered; English law interacted with local customs and laws, resulting in ‘legal syncretism’ as local laws were modified and codified and set down in statutes; they dealt with title to land, sovereignty, citizenship, and also more everyday things like whom one could marry, where one could trade, and how one could go about getting an education. Many of these statutes and codes remained in operation throughout decolonization and after and yet endure; legal systems are perhaps one of the strongest continuities between the colonial and the post-colonial state. So this is a very welcome work, analyzing as it does the space where law, history (historiography) and colonialism intersected and engaged with each other. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

What is the relationship between religion, secularization, and education? Parna Sengupta, Associate Director of Introductory Studies at Stanford University, explores their connections as she reexamines the categories religion, empire, and modernity. In her new book, Pedagogy for Religion: Missionary Education and the Fashioning of Hindus and Muslims in Bengal (University of California Press, 2011), she challenges the myth that Western rule secularized non-Western societies. Pedagogy for Religion focuses on missionary schools and their influence in Bengal from roughly 1850 to the 1930s. Sengupta’s conclusions are drawn from reading what she calls the “mundane aspects of schooling,” rather than high religious discourse. The replication of religious, gender, and social identities, as they were established through textbooks, objects, language, and teachers, redefined modern definitions of Hindus, Muslims, and Christians. Altogether, Sengupta demonstrates that modern education effectively deepened the place of religion in colonial South Asia. However, this contemporary return to religion was not a “backward” or “irrational” resurgence of religious beliefs and practices. Religion was transformed into the carrier of modernity and education became the means for recreating religious identity. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Horticulture is not an activity normally associated with Empire building. But Eugenia Herbert‘s book Flora’s Empire: British Gardens in India (Philadelphia: University of Pennsylvania Press, 2011). But ‘garden imperialism’ was all too common in the Indian subcontinent, as its many conquerors attempted to tame and order a land that seemed simultaneously alien and unwelcoming. The last of these conquerors were the British, and the passion for laying out gardens and otherwise landscaping their surrounds was a trait they shared with those from whom they took over the governance of India, the Great Mughals. Most of the time gardens and landscapes were built to remind the British of home, and many an Anglo-Indian tried to re-create England by planting English flowers- in pots which could be taken along when the civilian was invariably transferred to a new station. But there were times when the British tried to re-create India’s past by -recreating Indian gardens. So it was that George Curzon when restoring the Taj added what now seems to be the classic Mughal garden around it; but as Herbert shows, the Taj gardens were not always these austere geometric rows and squares of controlled growth; rather they were overrun with luxuriant tropical verdure that partly threw a veil over the lovely facadeof the Taj itself. Gardens built to evoke memories thus did not always offer an accurate re-construction of the past, or indeed of places far away. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies