Indian History

Firmly  intertwining  the  personal  with  political  history ,  this  brilliant
novel’s strength  lies  in Keki Nusserwanji Daruwalla’s trademark wit
and  underscored  humour ,  effortlessly  flowing  prose,  and  a
trenchant  grasp  of  the  historic  events  that  are  accorded  an
unconventional  treatment.  It’s  not  a  mere  family  saga,  says
KALYANEE RAJAN

“Of Affaires d'amour and Princely intrigues”, in The Sunday Pioneer Newspaper, 19th June 2016. RNI No. 53466/91, Regd. No. DL ©- 05/1219/2015-2017. Vol. 26, Issue 169. Print.

The aim of this research project is to present the descriptions of the Rani of Jhansi, and the 1857 Rebellion as a defamiliarised one in the novel, Rani by Jaishree Misra. The purpose of this study has been answered with the application of the historical method called the new historical approach. Firstly, this has been done by looking out for dialogism, dualism, and subversion in the novel. Secondly, the European and Indian beliefs on India, the Indian queen, Lakshmibai, and the 1857 Rebellion presented in non-fiction, and authentic illustrations is compared with what’s presented in Rani. Thirdly, an analysis, and comparison of the role of the ‘white man’ and ‘white ideologies’ presented in Anglo-Indian, and Indian literature from Victorian times to the 21st century is done with what is stated in Misra’s novel. The results show that Rani is a postmodern, revisionist postcolonial historical fiction. The novel challenges the authority of master narratives concerning nationality and modernity. History simply focuses on reconstructing the revolt as an event triggered by issues that led to the suffering and discontent of the colonizers and colonized. In Rani, the image of the revolt is defamiliarised as an event where a country’s environment enlarged, and merged into the world. The image of the Rani of Jhansi, likewise, is defamiliarised as not only an emancipatory one but also as a secular icon with cosmopolitan outlook radiating notions of healthy womanhood. The novel is devoid of religious and chauvinistic ideologies. The role of the white man, Major Ellis is neither sidestepped nor privileged as an interlocutor.
Keywords: Self-representation; Postcolonial; historiography; secular; cosmopolitan

NAIEVE AND QUIXOTIC GOVERNOR GENERAL HARDINGE HAD SEEN NO MILITARY ACTION SINCE 30 YEARS AND WAS A TOTAL NOVICE AS FAR AS INDIAN WARFARE WAS CONCERNED- HIS DECISION TO WAIT FOR LITTLER’S DIVISION WAS A MASSIVE BLUNDER –BECAUSE LITTLER’S DIVISION AFTER A FEW MINUTES OF DRUBBING BY SIKH ARTILLERY FLED TO MISRIWALA AND PLAYED ABSOLUTELY NO ROLE IN THE FIRST DAYS BATTLE
June 2022
DOI: 10.13140/RG.2.2.25276.92805
Project: incompetence
Agha H Amin


NAIEVE AND QUIXOTIC GOVERNOR GENERAL HARDINGE HAD SEEN NO MILITARY ACTION SINCE 30 YEARS AND WAS A TOTAL NOVICE AS FAR AS INDIAN WARFARE WAS CONCERNED- HIS DECISION TO WAIT FOR LITTLER’S DIVISION WAS A MASSIVE BLUNDER –BECAUSE LITTLER’S DIVISION AFTER A FEW MINUTES OF DRUBBING BY SIKH ARTILLERY FLED TO MISRIWALA AND PLAYED ABSOLUTELY NO ROLE IN THE FIRST DAYS BATTLE
• June 2022
• DOI:
• 10.13140/RG.2.2.25276.92805
• Project:
• incompetence
• Agha H Amin




The initial plan of Gough was to attack the Sikh entrenchment at FerozShah from the east without waiting for Littler who was ordered to march from Ferozpur and join Gough.
Instead of honestly assessing this plan J.W Fortescue made fun of it and subjected it to ridicule , finally being totally non committal about the plan , having chances of success or failure.
Eminent British military historian Rait brilliantly summarised Hardinge as “a brave man ; but he had seen no fighting from the Waterloo campaign to the date of battle of Moodke .He had been secretary of state for war but he had never known the responsibility of high command in the sight of an enemy .   

Another direct participant described Hardinge’s pathetic naievette as “The Indian army knows right well that it was Lord Gough’s earnest wish to fight the battle at 11 o clock in the morning, but he was overruled by the governor general (not the  second in command ) who insisted upon waiting for Littler. His assistance was purchased at the frightful expenditure of 4 hours of daylight and a vast expenditure of strength , energy etc on part of our men .” 
•
•
Major Agha.H.Amin was commissioned in the old PAVO Cavalry in March 1983.
He was educated at Saint Marys Academy Lalazar and Forman Christian College Lahore.
He served in various command, staff, research, logistics and instructional positions in his military career, including mechanical transport officer of an armoured brigade headquarter, mechanical transport officer of an armouredregiment , general staff officer research trial and publications at School of Armour , Instructor Class C at Tactical Wing School of Armour and finally independent command directly under a major general as Officer Commanding 5 Independent Armoured Squadron.
In his civilian career performed projects like Uzbekistan Kabul Transmission lines concrete foundations, CASA 1000 Line survey as sub contractor of SNC Lavalin Canada and Turkmenistan Mazar transmission line as sub contractor of FichtnerGmbh Germany.
Also served as Assistant Editor Defence Journal Karachi , Executive Editor Globe Karachi , Editor Journal of Afghanistan Studies financed by Danish foreign ministry , Editor Intelligence Review , Editor Pakistan Military Review , Editor Journal of Book Reviews, Editor Indian Military Review etc.
Authored over 120 books and journals. Articles published in Pakistan Army Journal and Citadel Journal of Command and Staff College Quetta.
Established unprecedented and todate unbroken record of an independent tank squadron defeating 7 tank regiments in a corps level firing competition.
Recommended creation of army commands in Pakistan Army command and staff college Citadel Journal issue 2/98 in 1998 which was adopted by the Pakistan Army in 2005-7.

Has advised various states and international companies on security matters as sub contractor of Spanish , USA and Hongkong based companies.
Contact e mail :--- mazen@csio-ops.com and pavocavalry@gmail.com
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“Stuart has elected not to describe the nature of Goenka’s practice and the detailed (and easily accessible) theory that underpins it. … [T]he biographer describes Goenka as ‘dedicated to serving as a powerful channel for his teacher’s [U Ba Khin’s] vijjādhātu, . . . the psychic force of the wisdom of vipaśyanā [insight meditation] made available to Goenka and his students by the grace of U Ba Khin and his enlightened nonhuman guides.’”

Cette thèse de doctorat porte sur la manière dont s’exerce localement le pouvoir politique au sein de deux communautés autochtones de la vallée du Saint-Laurent (Kahnawake et Odanak) entre la Conquête (1760) et le transfert de Londres vers l’administration coloniale de la pleine responsabilité dans la gestion des Affaires indiennes (1860). Délaissant la question traditionnelle du rôle diplomatique des chefs auprès des autorités coloniales, cette thèse se concentre plutôt sur leurs prérogatives liées à la gestion des terres et des ressources dans les terres « seigneuriales » du Sault-Saint-Louis (Kahnawake) et de Saint-François (Odanak). À partir de la seconde moitié du XVIIIe siècle, les chefs font en effet de la gestion des terres et des ressources possédées communalement l’une des principales assises de leur autorité.
Après la Conquête et le départ de leurs anciens tuteurs officieux (les jésuites), les chefs autochtones de Kahnawake et d’Odanak agissent comme « seigneurs », sans l’intervention des autorités coloniales. À ce titre, ils concèdent des censives à des Canadiens, gèrent le moulin banal, nomment des intermédiaires et déterminent de l’utilisation des redevances « seigneuriales ». Dans la même foulée, les chefs cherchent à affermir leur autorité sur leur « domaine », soit sur les terres que les membres de ces communautés se réservent pour leur propre usage. Les prérogatives revendiquées par les chefs, notamment celles de réglementer l’usage des terres et des ressources, sont toutefois contestées par certains membres de leur communauté. Au cœur de notre problématique se situe donc la manière dont les Autochtones conçoivent et contestent la légitimité de l’autorité exercée par leurs chefs et les modalités de la réponse de ces derniers qui tentent de maîtriser ces contestations.
Cette thèse met également en lumière la manière dont le gouvernement colonial entend asseoir son autorité sur les terres des Autochtones de la vallée du Saint-Laurent à partir des années 1820. Les autorités coloniales nomment alors des agents pour récolter les redevances « seigneuriales » à la place des intermédiaires nommés par les chefs. Tirant profit des conflits intracommunautaires, les officiers des Affaires indiennes accroissent, dans la décennie suivante, leur contrôle sur la gestion des fonds publics des communautés autochtones dans le but que ces revenus soient utilisés en vertu des visées de la nouvelle politique de civilisation. L’autorité des chefs autochtones se trouve dès lors fragilisée, car ceux-ci doivent désormais rendre compte de la manière dont ils emploient les fonds publics aux officiers des Affaires indiennes. Des membres des communautés autochtones réclament en outre de plus en plus d’avoir un mot à dire à cet égard.
Finalement, cette thèse démontre comment les transformations de l’État bas-canadien dans les années 1840 et 1850 influencent le pouvoir des chefs autochtones ainsi que le statut de leurs terres. Pour se distinguer des nouvelles structures de pouvoir local que sont les corporations municipales, les Autochtones revendiquent un statut de pupille de la Couronne britannique et favorisent également l’uniformisation du statut de leurs terres. La mise en évidence de l’absence de personnalité juridique des communautés autochtones permet également aux Affaires indiennes d’accroître leur contrôle sur les terres des Autochtones au détriment de l’autorité des chefs, qui apparaît alors de plus en plus précarisée au milieu du XIXe siècle.

Shah Jahan’s period (1627-1666 A.D) is known as the golden age of the medieval Indian history. All historian of modern age dedicated their energies to prove this fact that Shah Jahan was the master of the wealthiest Empire of the world. As far as the matter of wealth and territorial boundaries are concerned this is a fact that he ruled on the largest Empire of the world in Middle Ages. This Empire was the legacy of his father in which he did not contribute even a single inch. The wealth he had used for his personal aspirations must have been used for the welfare of the people. These questions are generally avoided by the historians. Taj Mahal, the seventh wonder of the world made the life of common people miserable because they had to pay many taxes for the satisfaction of architectural sense of Shah Jahan. This paper attempts to find out those realities which may challenge this myth.

For a long time, it has been assumed that the place names for the regions east of the Ganges in Claudius Ptolemy's geographical guide refer to loci in countries such as Malaysia, Vietnam and China. The careful analysis of a few detailed map representations according to Ptolemy's text, however, leads to different and also surprising conclusions. In these geographical maps that were made at the end of the Middle Ages, at the beginning of the age of discovery, we could recognise the oldest charts of the territory of today's state of Myanmar, former Burma. Changes and continuity regarding the settlement history and landscape become particularly plain through the depictions.

As the founder of a global movement of spiritually-oriented and socially-minded intellectuals, artists and writers called Renaissance Universal, Prabhat Rainjan Sarkar (1922-1990), a spiritual teacher (also known as Shrii Shrii Anandamurti) and social philosopher, describes the interrelationship, clashes and inter-mixing between the indigenous people of early India with their Tantra-based civilization and the Aryans who migrated into India bringing their Vedic civilization. This spoken discourse was given in May 1959. It is one of a series of remarkable semi-annual Renaissance Universal discourses given by P. R. Sarkar after the founding of the Renaissance Universal movement. The discourse presents a strong challenge to traditional thinking about this important topic -- Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, 13 September, 2020.

The Colonial Public and the Parsi Stage is the first comprehensive study of the Parsi theatre, colonial South and Southeast Asia’s most influential cultural phenomenon and the precursor of the Indian cinema industry. By providing extensive, unpublished information on its first actors, audiences, production methods, and plays, this book traces how the theatre—which was one of the first in the Indian subcontinent to adopt European stagecraft—transformed into a pan-Asian entertainment industry in the second half of the nineteenth century. Nicholson sheds light on the motivations that led to the development of the popular, commercial theatre movement in Asia through three areas of investigation: the vernacular public sphere, the emergence of competing visions of nationhood, and the narratological function that women served within a continually shifting socio-political order. The book will be of interest to scholars across several disciplines, including cultural history, gender studies, Victorian studies, the sociology of religion, colonialism, and theatre.

The resplendent image of the elephant –celebrated, feared, admired and honoured is a key part of the Indian ethos and collective conscience. The elephant in Indian culture has been a crucial symbol of many ideas like power and intelligence. Elephants, due to their astounding physiology became a vital part of the army and as an animal to both impress and terrify. The linkage between the elephant and kingship, along with its need of forest in a situation where captive breeding is unfeasible, has been discussed in the paper. The paper surveys major periods of Indian history and the role of coalescence of instrumental and symbolic factors in the persistence of elephants. The usefulness of the elephant, the taboo on its killing, the rise and spread of the worship of Ganesha, the role of king’s enamor for the giant, the spread of the institution of the war elephant in various parts have been closely examined. Moreover, a comparison of India and China too has been attempted to see the difference in the ethos and land ethic of the two critical socio-political and cultural entities. The paper also discusses the newly emerging theoretical framework of ethno-elephantology which places keen interest on local cultures and critiques humanist polarities of nature and culture.

The Indus Valley Civilisation used thousands of seals with symbols which have not been properly understood so far.Most of these symbols were later used all over India and abroad on pottery,copper plates,rocks ,textiles,furniture , metalwork products etc. But the fundamental principle underlying these symbols escaped the attention of scholars and researchers so far.This led to many strange conclusions about their readings. In this paper we are explaining the basic principle of the symbols and their purpose. We are not surprised to find that vedic
“mangala/mangalatraya/ ashTamangala / agni/ kaala/raja/ laabha/varsha/sabha/siva/subha/srii” are the underlying words employed in most of the inscriptions. These symbols agree with the Rg vedic concept of agni/fire worship and the archeological evidence of presence of vedic fire altars in IVC sites.Worship of agni(sun,fire,king,priest) led to the use of these symbols by other contemporary civilisations also.
The Ashtamangala(asta-mangala>house of king ; cf.Heb.LMLK;Bethlehem/beth-melech;king’s sacrifice;bull’s sacrifice) is a set of Eight Auspicious Signs used in religions like  Hinduism,Jainism, and Buddhism. In the Hindu tradition, the Ashtamangala may be used during certain occasions like pujas,weddings,coronation of kings etc.  They have been depicted in decorative motifs on pottery ,temples,royal palaces, houses and cultural artifacts.This paper explores the Harappan ashTa mangala rationale in vedic literature,rituals and sacrifices,temple architecture etc.

In his Autobiography of a Yogi, Paramahansa Yogananda, quoted Mohandas Karamchand Gandhi’s idea of nationalism in his own words thus:

”I call myself a nationalist but my nationalism is as wide as the universe; it embraces all nations. My nationalism includes the prosperity of all nations. I want a strong India able to transfuse its strength to other nations …. Let us look for something new; let us try the power of love and God which are the truth.”

Elsewhere, Gandhi had proclaimed that ‘loyalty to the country is always subordinate to loyalty to God’ and reemphasized that his nationalism was ‘not exclusive’ but is of ‘intense internationalism’.

His averment that ‘nationalism is as wide as the universe’, indeed, is the upanishadic concept of vasudhaiva kutumbakam but as it does not sync with the absolutist precepts of the Semitic faiths, obviously it is of no avail to further the cause of Indian nationalism. Be that as it may, it enabled Gandhi to ascend the throne on international moral high ground that is while leaving the Indian nationalism bereft of, so to say, any space.

The focus on wages, prices and the living standards has led the discussions around the great divergence, resulting in varied perspectives. This paper builds a new set of relationships between these variables. This chapter describes the welfare levels of construction workers and their way of managing living standards in the expansive economy during the 1860s. It contends that the existing thesis – that real wages and living standards grew in both Britain and India in the modernisation 19th-century- needs to be reassessed. Additionally, it juxtaposes workers’ gains in wage income and bargaining power with their painful struggles at coming to terms with the unfavourable living standards. Consequently, the paper qualifies the growth in real wages of construction workers in the Deccan by laying out the following: The subsistence ratio of manual workers, however, mostly remained below the unity of one: their earning fell short of the cost of family subsistence. The living standards of workers in India were lower in comparison with their counterparts in Britain. The labouring poor secured the essential family consumption by increasing the supply of family labour on the labour market and agitating for wage revision. Here, women and boy coolies were far from receiving a wage rise comparable to their male counterparts. The labouring poor adopted strategies to come to terms with the meagre ratio of family subsistence. They calibrated the budget of household, thus maintaining the low levels of comfort itself. To meet the pressure of depressed living and deprivation, they entered in the labour dependency grounded on the payment of advance and loan in return of the continuous supply of labour efforts to employers. This kind of economic transaction and attendant labour institution cast an adverse impact on mobility and welfare outcome available to working peoples. It is equally noticeable in this study that the working families who collectively earned more than their subsistence wage, kept themselves from the vicious cycle of attached labour, indebtedness and low welfare levels. Thus, wokers frequently took loans and advance; as soon as possible they sought to get rid of such dependencies that limited their mobility in the labour market and their liberty at large.

In 1400 an immense Chinese fleet of hundreds of ships and tens of thousands of men sailed through the seas, reaching Indonesia, India, Persia, Arabia and Africa: sent by a proud emperor to bring to the world the glory and the power of the Ming, was commanded by the most famous of the Chinese admirals, an eunuch named Zheng He. The ships carried valuable books, precious fabrics, delicate and beautiful ceramics, in addition to gold and silver destined for the princes of the visited countries, and were taking back in China exotic merchandise to show at court with the ambassadors of the Asian world who prostrated themselves in submission: for this reason they were called Treasures Ships. The history and descriptions of the peoples met are presented based on the news collected by previous and following travellers, as well as by the chroniclers who followed the fleet leaving a testimony of the voyages that had been accomplished. Despite the fact that the surviving information is very limited, this book narrates the missions of the Fleet of the Treasures between 1405 and 1433, attempting to reconstruct the routes likely to have been followed on the basis of the sea and wind conditions, phased by the monsoon cycle and detected today with precision by the satellites. After a thirty-year long endeavour the Chinese retired from the sea, cancelled the travels reports, destroyed the ships renouncing to sail and remained helpless in face of the penetration of European Navies before and of the Japanese aggression afterward. Today, China is currently rebuilding a large fleet that is already carrying its weight in home and neighbouring waters and its flag in the oceans, retracing the endeavour accomplished 600 years ago.

The Treasures Ships English edition
Author Stefano Cariolato
December 2017 Ebook
ISBN-13: 9788827802380
ISBN-10: 882780238X

This volume cross-examines the stability of heritage as a concept. It interrogates the past which materialises through multi-layered narratives on monuments and other objects that sustain cultural diversity. It seeks to understand how interpretations of " monuments " as " texts " are affected at the local level of experience, even as institutions such as UNESCO work to globalise and fi x constructs of stable and universal heritage. Shifting away from a largely Eurocentric concept associated with architecture and monumental archaeology, this book reassesses how local and regional heritage needs to be balanced with the global and transnational. It argues that material objects and monuments are not static embodiments of culture but are, rather, a medium through which identity, power and society are produced and reproduced. This is especially relevant in South and Southeast Asian contexts, where debates over heritage often have local, regional and national political implications and consequences. Reevaluating traditional valuation of monuments and cultural landscapes could help aid sustainability and long-term preservation of the heritage, this book will be useful for scholars and researchers of history, South and Southeast Asian history, heritage studies, archaeology, cultural studies, tourism studies and political history as well.

Dr. Brannon Ingram has written this review of Da'wa and Other Religions for "Reading Religion"(http://readingreligion.org/books/dawa-and-other-religions). Ingram writes, "Movements for da‘wa have been the subject of much academic work in recent years, with the Tablighi Jama‘at, the world’s largest Muslim revivalist movement, receiving the bulk of the attention. Until now, no scholar has attempted to examine the concept da‘wa itself from the classical period to the present. Matthew J. Kuiper’s Da‘wa and Other Religions: Indian Muslims and the Modern Resurgence of Global Islamic Activism attempts to do so, and succeeds in offering readers a wide-ranging overview of da‘wa. Though it focuses on modern South Asia, this book will be of interest to scholars of Islam in any region or period."

Throughout history, cultures situated geographically close to each other have had relationships of cultural and material exchange. Over the centuries one factor that has been very prominent is the abstraction of ideas and forms in art. India and China, like many neighboring regions have shared rivers, travelers, information, religion, among much else. This paper deals with the understanding of religious and metaphysical traditions of the two civilizations, social structures, openness to new intellectual thoughts, priorities of the rulers and the elite, and last but not the least a comparison of Oriental with Occidental in order to understand the similarities and differences between Indian and Chinese Art. It finally explains the immense role that Buddhism played in increasing contacts between the two regions, as well as the distortion and alteration of Buddhist cultural symbols as they crossed boundaries.

The male centric view of history writing in India is very biased. Women‟s voices are not heard in such reconstruction of the past. Generally, women in Indian history are constrained to the “private” domain; on the other hand, recorded history focuses on their participation in the “public” domain. Devadāsis played a prominent role in the „public domain‟: political and social events. The expansion of the temple system and the growth of bhakti movement created the class of temple dancing girls. They were a very expressive semiotic unit who signified the mythical- ascetic- cum- ritual object residing in the collective consciousness of Hindu tradition. This particular research focuses on the medieval south India since it is considered as a significant era in shaping the cultural history of south India. Sanskrtic religion took over Sramanic in this time period. In this context, this paper discusses the charities, honors and functions of the temple girls in medieval south Indian society. T...

In this article for the HT theme issue I argue that “Peru” is a “historical theory in a global frame.” The theory or, as I prefer, theoretical event, named Peru was born global in an early colonial “abyss of history” and elaborated in the writings of colonial and postcolonial Peruvian historians. I suggest that the looking glass held up by Peruvian historiography is of great potential significance for historical theory at large, since it is a two-way passageway between the ancient and the modern, the Old World and the New, the East and the West. This slippery passageway enabled some Peruvian historians to move stealthily along the bloody cutting-edge of global history, at times anticipating and at others debunking well-known developments in “European” historical theory. Today, a reconnaissance of Peruvian history's inner recesses may pay dividends for a historical theory that would return to its colonial and global origins.

This paper is an effort to study about the Mughal military culture and socio-economic importance of horses during the Mughal period. It explores the military and economic significance of the horses and its importance in the cavalry that was the mainstay of the Mughal army.It was the Mughal army that was the vanguard of the Mughal expansion. The most crucial feature of the Mughal army was its cavalry. The centrality of the horses in the cavalry regiment helped in the centralisation of the Mughal Empire. 1 The Mughal cavalry was admixture of „Turco-Mongol‟, Central Asian, Middle East Asian and Indian warriors, especially the horsemen. Apart from the military man power, the geographical fringes of the above mentioned also procured/supplied the best quality of the Arabian, Persian, Turki, Tuzuki, Qabuli, Qandhari and Janglah Horses to the Mughals. 2 The good horses were imported to the Mughal state from Arabia, Iran, Turan, Turkey, Turkestan, Badakhshan, Shirwan, Qirghiz, Tibbet, Kashmi...

https://indianexpress.com/article/opinion/columns/assam-politics-bangladesh-immigrants-elections-issue-7265102/
Despite ruling party’s silence, immigration from Bangladesh remains a theme in Assam politics
It will continue to animate and shape the state’s politics in profound and unpredictable ways in the foreseeable future.

This book focuses on the ethical, aesthetic, and scholarly dimensions of how genocide-related works of art, documentary films, poetry and performance, museums and monuments, music, dance, image, law, memory narratives, spiritual bonds, and ruins are translated and take place as translations of acts of genocide. It shows how genocide-related modes of representation are acts of translation which displace and produce memory and acts of remembrance of genocidal violence as inheritance of the past in a future present. Thus, the possibility of representation is examined in light of what remains in the aftermath where the past and the future are inseparable companions and we find the idea of the untranslatability in acts of genocide. By opening up both the past and lived experiences of genocidal violence as and through multiple acts of translation, this volume marks a heterogeneous turn towards the future, and one which will be of interest to all scholars and students of memory and genocide studies, transitional justice, sociology, psychology, and social anthropology.

A multi-channel wireless EEG (electroencephalogram) acquisition and recording system is developed in this work. The system includes an EEG sensing and transmission unit and a digital processing circuit. The former is composed of pre-amplifiers, filters, and gain amplifiers. The kernel of the later digital processing circuit is a micro-controller unit (MCU, TI-MSP430), which is utilized to convert the EEG signals into digital signals and fulfill the digital filtering. By means of Bluetooth communication module, the digitized signals are sent to the back-end such as PC or PDA. Thus, the patient's EEG signal can be observed and stored without any long cables such that the analogue distortion caused by long distance transmission can be reduced significantly. Furthermore, an integrated classification method, consisting of non-linear energy operator (NLEO), autoregressive (AR) model, and bisecting k-means algorithm, is also proposed to perform EEG off-line clustering at the back-end. ...

We have seen that several vedic seals are standards containing,vedic metrology,vedic geneology and proclamations by vedic kings.In this article we are identifying the Vedic King Divodasa and his relation to Varanasi/Kaasi and the Kumbha Mela of Prayaga.

Bengal famine resulted from food scarcity caused by large-scale exports of food from India for use in the war theatres and consumption in Britain. India exported more than 70,000 tonnes of rice between January and July 1943, even as the famine set in. This would have kept nearly 400,000 people alive for an entire year. Churchill turned down fervent pleas to export food to India, citing a shortage of ships-this when shiploads of Australian wheat, for example, would pass by India to be stored for future consumption in Europe. As imports dropped, prices shot up, and hoarders made a killing. Mr Churchill also pushed a scorched earth policy-which went by the sinister name of Denial Policy-in coastal Bengal, where the colonisers feared the Japanese would land. So, authorities removed boats (the region's lifeline), and the police destroyed and seized rice stocks. During the 1873-'74 famine, the Bengal lieutenant governor, Richard Temple, saved many lives by importing and distributing food. But the British government criticised him and dropped his policies during the drought of 1943, leading to countless fatalities.

Bengal in the first half of the eighteenth century was a prosperous and flourishing province, noted for its wealth and manufactures. It was this affluence which induced the contemporaries to describe Bengal in such terms as 'Paradise of Nations', 'the Paradise of India', or 'the realm of Paradise'. It was the same lure of wealth which also brought to the shores of Bengal a host of foreign merchants from far and wide, including a great many Europeans of diverse nationalities. Their travel accounts and descriptions were no less copious in glorifying the land which had 'a hundred open gates to enter...and not one to come away again'.

The wealth of this nation was created of course by the bounteous soil of the region which produced a wide variety of agricultural commodities like rice, wheat and other grains, sugarcane, cotton, opium, indigo, oils of different kinds and vegetables. Other economic products found in abundance were lacca, wax, long pepper, salt and saltpetre. But more than anything else Bengal was then the general storehouse of a wide variety of cotton and silk products not only for Hindustan of the Empire of the Great Mughal, but also for the Kingdom and for Europe itself. The goods so manufactured were not only known for their exquisite fineness and delicacy of workmanship but were also relatively cheap. Bengal's industrial economy during the pre-colonial period compared thus very favourably with that of any nation on earth.

In this chapter, an attempt will be made to study the state of the major indigenous industries during the colonial period. An attempt will also be made to explain the causes of their ultimate collapse. In this connection, the role of the state which could stimulate or inhibit industrial development would be looked into to ascertain the real motive of British rule. Did they create an appropriate climate for promoting and encouraging indigenous industrial enterprises? Was the destruction due to natural causes or was it deliberate? The economic policies of the colonial state in relation to industries need, therefore, also to be looked into to ascertain the total effect of such policies on the domestic manufacturing industries.

The social identities such as ethnicity, sexuality, religion, and nationality have come to the center of political mobilization. However, there is little agreement about the true cause of this emerging importance of social identities or about its most likely political effects. The differences that exist between social identities in their genesis, manifestation, and political effects are immense but most importantly identities need to be analyzed in their cultural location as well as in relation to their historical epoch. In fact, identities are often created under the umbrella of colonialism, religious boundaries, gender construction, racial and sexual subordination, and national conflicts. Shaping and reshaping of identities through gender is a widely accepted phenomenon under imperialism. Similarly, the case of the Sikhs of Punjab being understood as Sikh identity was essentially fabricated by the colonial state. But one cannot ignore the religious diversity within the Punjab and plural identities within the religious communities. The start of the twentieth century was a crucial time for South Asian religious communities regarding the formation of identities. It was the time when communal consciousness led to religious purification movements and distinct communal identities.

India is a nation with a rich past history of knowledge in Medicine, city and urban planning and co-operative agriculture and economy. Gandhi had a vision of re-establishing this valuable heritage and healthy practices and his thoughtful discourses depict a vision of a new India. In the present day scenario , looking at his visions and what we achieved and what  we have to achive in future is very important. These articles are a result of this thought process. The first chapter was published in the Hindu (National daily) on August 15  in 2008.

The article analyzes the reasons for the neglect of India's knowledge traditions (especially as regards ancient science and technologies) and argues that the proliferation of exaggerated claims and misinterpretations is partly due to a void created by the denial of such traditions by mainstream scholars, historians included.

This is an excerpt from the coffee table book named 'Treasure Trove' published by Gem and Jewellery Promotion Council of India and Art of Jewellery published on 28.7.2017 in Mumbai. I have authored this  particular excerpt which is on the jewellery belonging to royal family of Cooch Behar, an erstwhile princely state in Bengal, famous for their highly Anglophile lifestyle. You can buy the complete book from online.

This article examines the history of the Swiss merchant house Volkart Bros., which was one of the most important exporters of Indian raw cotton and one of the biggest trading firms in South Asia during the colonial period. The study allows for a fresh look at Indian economic history by putting forth two main arguments. First, it charts the history of a continental European firm that was active in South Asia to offer a better understanding of the economic entanglements of the subcontinent with the wider world, which often had a reach beyond the empire. This ties in with recent research initiatives that aim to examine the history of imperialism from a transnational perspective. Second, the history of a private company helps in developing a micro-perspective on the often ambiguous relation between the business goals of individual enterprises and colonial rule. The article argues that this may be evidence of the fact that capitalism and imperialism were two different, although sometimes converging, spatial structures, each with a distinct logic of its own. What is more, the positive interactions between European and Indian businessmen, fostered by a cosmopolitan attitude among business elites, point to the fact that even in the age of empire, the class background of actors could be more important for the establishing of cooperative ventures than the colour of their skin or their geographical origin. It is argued that this offers the possibility of examining the history of world trade in terms of global social history. * I would like to thank Margret Frenz, Moritz von Brescius, and the two anonymous readers of Modern Asian Studies for their helpful comments on earlier drafts of this article. The article relies mostly on those unpublished records from the Volkart Archives in Winterthur that could be accessed for the first time for scholarly study. They have only recently been transferred to the Winterthur Municipal Archives and made accessible to the public.

“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards, tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” Shrii Shrii Ánandamúrti (1921-1990) was a Tantric guru in the tradition of Shiva and Krishna. He introduced the empowered universal spiritual mantra “Baba Nam Kevalam”, composed a collection of 5018 spiritual songs called Prabháta Saḿgiita, and founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, August 17, 2021.

Indians had a highly rich heritage of culture, science and education. In order to colonise India, it was necessary for them to make Indians mentally broke and turn them against the glorious past of India and be the perpetrator of British strategy.

В современном мире существуют три суперцивилизации – это египетско-месопотамская
разделяющая суперцивилизация, индийская суперцивилизация множества и китайская объединяющая суперцивилизация. В данной статье описаны символы, а также материальные и  духовные характеристики этих суперцивилизаций.

内容提要：瓦苏塔·达尔米亚的《虚构亦历史：现代北印度的长篇小说与城市》结合19世纪后半叶至20世纪60年代约一个世纪间北印度城市生活的发展，深入分析了谢利尼瓦斯·达斯的《宝贵的教训》、普列姆昌德的《服务院》和《圣洁的土地》、耶谢巴尔的《虚假的事实》、阿格叶耶的《江心洲》、达尔马维尔·巴拉蒂的《罪孽之神》、拉金德拉·亚达夫的《整片天空》以及莫亨·拉盖什的《幽闭的黑屋》八部经典印地语长篇小说。该书不仅以小说赋予历史研究更加丰富多样的文化语境，还结合具体历史语境重新梳理现代印地语文学的发展脉络，对印地语文学的现代性和现代主义的含义提出了新的见解。从研究路径和研究对象来看，本书对如何深化印度研究和文学研究均有所启发。
关键词：印地语文学  文学与历史  语境  瓦苏塔·达尔米亚  《虚构亦历史》