This thesis analyses the works of Sir John Malcolm (1769-1833) as key texts in the intellectual history of the formation of British India. It is concerned less with Malcolm's widely acknowledged role as a leading East India Company administrator and more with the unparalleled range of influential books that he wrote on imperial and Asian topics between 1810 and his death in 1833. Through the publication of nine major works, numerous pamphlets and articles and a few volumes of poetry, Malcolm established his reputation as an authority in three major areas. Firstly, the Sketch of the Political History of India (1811) and the posthumously published Life of Robert Lord Clive (1836) remained major sources on the history of the founding of the British empire in India for much of the nineteenth century. Through these histories, he wove the anxieties of the Company's solider-diplomats of the early nineteenth into the narrative of the Company's rise as an imperial power. With the History of the Sikhs (1810) and, to a far greater extent, the History of Persia (1815), Malcolm sealed his reputation as a path-finding orientalist making an early contribution to European knowledge of India's north-west frontier. Lastly, Malcolm's Memoir of Central India (1823), which analysed the history of the region from the rise of the Marathas to the British conquest in 1818, is one of the most sophisticated and politically significant examples of British efforts to construct an Indian past that accounted for British imperial control in the present. This study's detailed examination of his works provides an invaluable insight into how British imperial mentalities in the period before 1857 were shaped by the interplay between trends and events in India and Britain on the one hand and the competing historiographical and political traditions current among British imperial administrators on the other. It demonstrates that British thinking on India was far from unified and was often characterised less by a desire to formulate an ideology for rule – even if this was its eventual effect – and more by bitter divisions between imperial administrators. Malcolm's need to counter the arguments of his opponents among the Court of Directors in the decade after Governor General Wellesley's departure in 1806 and his resistance to more radical commentators on India like James Mill in the 1820s, shaped his writing. Malcolm's influence and the range of topics he wrote about make him an ideologue of empire and a pioneer of British orientalism and the historiography of British India. Malcolm's body of works is the most comprehensive and prominent example of how the British responded intellectually to their empire in India in the generation after the Trial of Warren Hastings and before the first Anglo-Afghan war.

<p>My dissertation interrogates the figure of the priestly charlatan in colonial India. It begins in a theoretical register by arguing that the unmasking of charlatans serves as a metonym for the secularizing procedures of modernity. Tales of charlatans' exposure by secularist skeptics promise a disenchanted world freed from the ill-gotten influence of sham divines; such tales evacuate the immanent frame of charismatic god-men, thereby allowing the extension and consolidation of secular power. I trace the trope of charlatanic exposure, beginning with Enlightenment anxieties about "priestcraft," continuing on to nineteenth century criticisms of religion, and then making a lateral move to colonial India. I suggest that by the 1830s it had become difficult for many English critics to extricate the problem of priestly imposture from the broader problematic of empire and, more specifically, from the specter of the "crafty brahmin." I track the cultural crosscurrents that conjoined English and Indian anticlericalisms, not only to insist on the centrality of colonial thinkers to the constitution of modernity, but also to reconsider modernity's putative secularity. The "anticlerical modernity" that I identify brings religious and secular skeptics together in a shared war on sacerdotal charisma, best observed at the interstices of empire.</p><p>The dissertation disperses the intellectual lineage of the "imposture theory of religion" by rerouting it through colonial India. The imposture theory, or the notion that religion is but a ruse concocted by crafty priests to dupe gullible masses, was central to the emergence of secular modernity and its mistrust of religion. Closely associated with the English and French Enlightenments, it was also pervasive in British polemics against Indian religions. My dissertation demonstrates how in its colonial redeployment the imposture theory came to abut Indic imaginaries of religious illusion, ranging from folkloric spoofs of gurus' authority to philosophical debates about the ontological status of "maya." Starting from religious controversies of the colonial era, my interrogation of Indic illusion extends from the ninth century philosopher Shankaracharya to the sixteenth century saint Vallabhacharya to the twentieth century guru Osho. Its focus, however, is on three nineteenth century religious reformers: Karsandas Mulji, Dayanand Saraswati, and H.P Blavatsky. Through archival research, textual analysis (in Hindi, Gujarati, and English), and theoretical inquiry, I insinuate these three colonial thinkers into the history of the imposture theory of religion. In doing so, my aim is to contribute to scholarship on the genealogy of religion, particularly in colonial contexts.</p> / Dissertation

This dissertation examines how historians, writers, colonial administrators, social scientists and immigration officials represented Anglo-Indians between 1850 and 1998.Traditionally, Anglo-Indians have sought to correct perceived distortions or misinterpretations of their community by disputing the accuracy of deprecatory stereotypes produced by ‘prejudicial’; writers. While the need to contest disparaging representations is not in dispute here, the present study finds its own point of departure by questioning the possibility of (re)presenting an undistorted Anglo-Indian identity. (For complete abstract open document)

This thesis explores the Picturesque as a visual aesthetic that is often self-consciously employed in the travel accounts of British women in India in the first half of the nineteenth century. It addresses how three women - Fanny Parks, Marianne Postans, and Emily Eden - made use of the language of aesthetics, in particular that of the Picturesque (a style deemed especially appropriate for women travellers) in a variety of ways: first, to help them understand and relate to their experiences in this foreign land; second, to convey these experiences to their audiences back home; and, third to carve out what frequently becomes a feminised space within the established (and predominantly masculine) field of travel writing. The approach is largely historicist in order to situate the authors (and artists) within their contemporary cultural, social, and political context. My work builds upon that of literary scholars Elizabeth Bohls, Nigel Leask, and Sara Suleri in its interweaving of historical research and visual aesthetics with a literary analysis of travel writing and colonialism, bringing to bear their insights on authors previously little or not at all addressed in critical literature. Expanding on the notion of the 'Indian picturesque', which Leask begins to shape in his work, I bring Parks, Postans, and Eden into dialogue with the suggestions of Bohls and Suleri that women travel writers adapt the traditionally masculine ideal of the Picturesque aesthetic. After an introduction and two chapters which explore the broader themes concerning the development of the Picturesque and its influence on British artistic representations of India, I briefly summarise how this visual aesthetic came to be applied to written texts about travels in the region, beginning with the texts produced by male travellers, and with a specific focus on the travel narrative of Captain Godfrey Charles Mundy, whose accounts are referenced in Fanny Parks' work. My thesis then offers three case studies considering each writer in order of their arrival in India - starting with Fanny Parks' autobiography of her travels (published in 1850), followed by the published works of Marianne Postans in the 1830s, and through to those of Emily Eden, relating to her travels in the same decade and published in 1866. Aside from drawing on the aesthetics of visual art, the discussion of each author also addresses the importance of other sources to which they allude that enable aesthetic responses to India's landscape and peoples.

L’Inde britannique fut la scène d’importantes réformes ciblant les pratiques économiques, juridiques, sociales, religieuses, culturelles, éducatives et journalistiques des Indiens. Dans cette thèse, il s’agit de repenser les réformes whigs menées entre 1830, date à laquelle les Whigs dominèrent de nouveau le Parlement, et 1857, date à laquelle la domination britannique de l’Inde fut considérablement bouleversée par une révolte sans précédent. Les réformistes whigs avaient certainement anglicisé les autochtones mais n’avaient pas réussi à les occidentaliser. Il s’est avéré que la majorité des Indiens avaient bien résisté aux tentatives de conversions dirigées par des évangélistes en préservant leurs religions, en défendant leurs traditions et en ravivant leur culture. Le gouvernement colonial de la Compagnie avait bien modernisé l’éducation indienne, introduit les chemins de fer, bâti des ponts, fourni de nouveaux moyens de communication comme le télégraphe et amélioré l’infrastructure, mais c’était plutôt pour faciliter ses propres échanges commerciaux et pour protéger les intérêts économiques et stratégiques de l’Empire britannique par le biais d’une armée redoutable. Une fois les intellectuels instruits à l’anglaise avaient réalisé la discrimination et l’indifférence des Britanniques à leur égard, ils entamèrent leur réaction politisée et leur long combat pour obtenir l’indépendance de leur pays. Les réformes whigs avaient échoué et ne permirent pas aux Indiens d’atteindre le progrès promis, ce qui engendra un conflit culturel profond, aggravant les différences existantes entre la colonie et l’Empire. / British India was the scene of large-scale Whig reforms regarding the economic, judicial, social, religious, cultural, educational and press practices of native Indians. This thesis is rethinking major Whig reforms from 1830, when a Whig majority was back in Parliament, to 1857, when the British rule in India through the East India Company was markedly shaken by an unprecedented revolt. Whig reformers anglicised their native subjects but could not westernize them. Most Indians proved to be resilient enough to preserve their religions, maintain their traditions and revive their culture rather than surrender to the Evangelicals’ plans to convert them into Christianity. The Indian Government of the East India Company definitely modernised Indian education, introduced railroads, built bridges, provided telegraph for better communication and improved infrastructure, but it was more for facilitating its own trade exchanges and protecting the economic and strategic interests of the British Empire as a whole relying on its powerful army. Once the anglicised Indian intellectuals experienced British discrimination and indifference, they started their politicised reaction and headed towards independence. Whig reforms failed to bring about the promised progress for Indians and resulted in a profound cultural and colonial conflict sharpening the differences between the colony and the Empire.

In this thesis, I will be investigating educational policies with a focus on English as a medium of instruction. The medium of instruction in Pakistan varies with respect to each province and the social status of the school. Consequently, English is not taught only as a foreign language but is a medium for upward mobility. I will be investigating the chronicles of English as a medium of instruction in Pakistan both before and after the partition (1947) of British India. I have selected three phases: the mid-eighteenth century, the 1970s and the present decade. I will be tracing the similarities and differences in the language policies of these eras, and identifying any patterns which transcend these eras. I shall deal with each phase separately with a brief introduction and the rationale for their selection. The Colonial period which I have marked as an important phase is before 1857; the First War of Independence (also called the War of Mutiny). This is a period of the British East India Company Rule, and indirect involvement of the British Crown. My thesis revolves around the principle that language policy of an alien origin has played an important role in South Asian history which segregated between the colonized and the colonizer, which later turned to the segregation of the masses on the basis of Anglicised and non-Anglicised. I will also be looking at this segregation, in the LPP documents of the present decade as well. The language policy of the 1970s will be analyzed for the patterns in contrast with the present decade. The 1970s in Pakistan are a period of extraordinary chaos, beginning with a language-based separatist movement in East Pakistan gaining independence in 1971, the execution of a deposed elected prime minister and a nationalist language policy. Here, I would like to shed light on the reason of my label “nationalist” for this policy , as this was the only policy which determined, and made some concrete steps towards the establishment of Urdu as a medium of instruction, and Zia’s reinforcement of Urdu as a symbol of nationalism and Islam. But ironically this could not be implemented, in its true spirit either. This policy will not be dealt in detail, but the effect of its annulations on the present decade, if any. This decade will also be analyzed for patterns linked to the past colonial trajectories and the continuity of policies in favour of the English language as a medium of instruction. I will also be investigating the link between the present decade in relation to the interplay between colonial and Post- colonial influences. I would also like to bring forth the research carried on Pakistan’s language policy. The research carried on colonial India is vast, with researchers like Robert Philipson, and his influential book Linguistic Imperialism (1992). Pennycook (2001) also sheds light on the introduction of English language in colonial context and its implications. My contribution in this field is the comparison between the colonial and post-colonial policies with, Discourse Analysis. The selection of the policies of 2008 is also an advancement in this paper, which has helped in looking at the current policies in Pakistan.

The Caliphate was a fundamental part of Islamic society for nearly 1300 years. This paper seeks to uncover what effect the removal of this institution had on the mobilization of Muslims in several parts of the world; Turkey, Egypt, and British India. These countries had unique experiences with colonialism, secularism, nationalism, that in many ways conditioned the response of individuals to this momentous occasion. Each country’s reaction had a profound impact on the future trajectory of civil society, and the role of Islam in the lives of its citizens. The conclusions of this paper challenge the monolithic depiction of Islam in the world, and reveal the origins of conflict that these three centers of Muslim power face today. Much of the religious narrative now commonplace in Muslim organizations derive from this pivotal event in world history.

The purpose of this thesis is to examine the psycho-cultural dynamics of the interaction between the British community in India in the 19th century and the class of Indians educated in the English school system both in terms of the stress the encounter placed upon individuals of both cultural communities and the response initiated thereby. Although the emphasis of the study is on the impact of Western values and attitudes it is recognized that the source of psychological stress for Indians was the response of the British to the stress of contact with an alien culture. The cultural change induced by the British in India focused upon the Hindu religion, requiring a deep rearrangement of cultural values, motivations and their corresponding institutional structures. But it is seen that this kind of change is not easily accomplished. Indians could not reject their own cultural values and accept the alien ones without destroying their sense of identity which, being derived from the Hindu religion, was incompatible with the value system of the West. Though intellectually they identified with some values and ideas of the West, emotionally and socially they were tied to the culture patterns of traditional Hinduism. This conflict caused some Indians to experience a crisis of identity. In this thesis identity is defined as a function of religion. The religious system of a culture forms the matrix of all cultural values, beliefs, attitudes, and the sense of identity and serves as the organizing, integrating, and stabilizing principle of the social system and the personality. A crisis of identity becomes for the individual a crisis of belief. This was what occurred when the cultural values and beliefs of the Hindus were challenged by the alternate value system of the British which, when defined by the racist ideology and the colonial relationship, destroyed the sense of security and integrity of the native personality. British cultural attitudes are discussed in terms of the changing images of India and of Indians in the 19th century and interpreted in the context of the ideologies that inspired them. It is observed that the images of 19th century Indian culture are uniformly condemning but that the images of India's past and future vary according to the ideological stance of the image makers. The cultural attitude which prevailed throughout most of the century was one of intolerance stemming from the belief in the superiority of the British culture. This attitude created an atmosphere of cultural polarity and manifested itself in an invidious comparison between the two cultural groups. A framework is established for interpreting the Indian response to the impact of British cultural attitudes or, rather, to the crisis of identity and the loss of self-respect that the impact produced. The response was basically a defensive one. It involved a search for a new cultural identity which would relieve the stress of commitment to opposing value systems by effecting a compromise. Indians attempted this realignment via cultural historiography or cultural classicism, a process whereby they interjected 19th century Western values into their own cultural past thereby making those values seem generic to their tradition. Historiography "proved" that present (19th century) moribund values represented a deviation from the true values of the Hindu religion. This interpretive act rendered adjustment to and acceptance of change easier. It produced a cultural identity compatible with the experience of the contemporary Indian and provided a framework for the interpretation of traditional Hinduism according to the 19th century world view. The reinterpretive schemes of Raja Rammohun Roy and Swami Vivekānanda are used to illustrate the Indian response. Their images of India and of Indians are contained in the "myths" of the Indian Golden Age and Indian spirituality which were calculated to regenerate India and Indians to a position of dignity and equality in a world culture. / Arts, Faculty of / Classical, Near Eastern and Religious Studies, Department of / Graduate

This study is about Joseph Samuel Frithiof Stephens (1841–1934) and how he as a Scandinavian contractor acquired an economic fortune in the colonial India. The fortune was used for the acquisition of the mill property Huseby Bruk in Småland and also contributed to the Stephens family's strategy of advancing in the then Danish bourgeois class establishment. The study aims to present an individual actor's opportunities to achieve financial success through access to non-financial capital forms. Social capital in the form of important social relations and cultural capital in the form of information, skills, etc., can be used for transformation into economic capital. The identification and analysis of the personal networks that occurred in Joseph's career determines the importance of family networks and professional networks for access to the various alternative forms of capital. Joseph's career in British India in the 1850s and 60s was surrounded by the colonial power context linked to global capitalist progression and characterized by civilization ambitions, technological transfer and dominance. The aftermath of the Revolt 1857–1858 opened the playing field for wealth-seeking risk-takers from Europe. The power structures previously maintained by the East India Company were gradually replaced by the British central power apparatus. The new power relations established a new administration and altered social institutions in the emerging crown colony. The Indian railways became a significant element in the colonial intervention and consisted of trunk lines that crossed the subcontinent. The used source material in the form of private letters, diaries, business correspondence and more, constitutes the research basis for the studies, and are included in the India-related material stored in the Huseby Archives at Linnaeus University in Växjö, Sweden. The results of the study show that network contacts and access to alternative forms of capital became crucial success factors for Joseph Stephen's career and wealth accumulation. The networks were linked to both the private and traditional spheres as well as to the professional and rational spheres and sometimes seemed cross-border. The study has further demonstrated the structures, colonial thought patterns and hierarchies that the individual actor was actively related to, and that affected the often-strained everyday life of the contractor.

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