Communication and Colonialism in Eastern India: Bihar, by Nitin Sinha
By Nitin Sinha
Via a neighborhood specialize in Bihar among the 1760s and Eighties, ‘Communication and Colonialism in jap India’ finds the moving and contradictory nature of the colonial state’s regulations and discourses on communique. the amount explores the altering courting among alternate, delivery and mobility in India, as obtrusive within the buying and selling and mercantile networks working at numerous scales of the financial system. Of the most important value to this examine are the ways that wisdom approximately roads and routes used to be gathered via practices of go back and forth, excursions, surveys, and map-making, all of which benefited the kingdom in its makes an attempt to constitution a regime that will control ‘undesirable’ sorts of mobility.
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Extra info for Communication and Colonialism in Eastern India: Bihar, 1760s-1880s
See Susan Gole, Indian within the Ganges (New Delhi, 1983). Not only in folktales but also in political treatises of pre-colonial times a river in indeterminate and contested ways formed the boundary between the kingdoms. Throughout the medieval period the River Kosi was regarded as the indisputable boundary between Tirhut and Bengal. Again, according to Minhaj, the River Begmati (or Karatoya), which he called the river of the first order, was treated as the boundary between the ‘Muslim’ territory of Bengal and the ‘Hindu’ country of Kamrup.
1494– 1556’, The Medieval History Journal 4, no. 1 (2001): 81. ] 20 Bhimsen, Tarikh-i-Dilkasha, 6. Gardens provided the most suitable setting for such renderings. One could also see this in Sheik Sajjad Hosain, The Amir Hamza: An Oriental Novel, part 1 (Calcutta, 1892) in English; republished as An Oriental Novel Dastan-e Amir Hamza (Patna, 1992), 112, 115. 21 Hosten, ‘Relation of the Capuchin Missions’, 108 (emphasis added). Pagoda, from as early as the sixteenth century, was seen as central to the ‘Gentile’ (Hindu) culture, which was regarded as ‘the repository of immense wealth, where blood was split ceaselessly in sacrifices, hookswinging rituals, temple-car festivals, and ritual self-dismemberments’.
It is no surprise, then, that in many of the accounts of this period we find an essential mention of not only the resources of water available in a place – a spring, lake, river and rivulet – but also, and sometimes in quite extended discussion – of the taste of the water, its sweetness or disagreeableness. 18 Politically too, in the milieu of constant courtly intrigues and conspiracies, it was an element that was under scrutiny. ’19 The descriptions of sound and smell in the production of space were equally important, which again was true for both Mughal and colonial times.