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Indigo plantation in India came under scholarly examination initially in the context of colonial oppression and the indigenous protest against it, as a part of the history of freedom struggle. Over the years, it has become an aspect of economic history and of the history of the peasant movement.
Recent historiography on the ascendance of colonial rule in India has shifted from a mode of investigating the contours of colonial power to looking at the fissures of imperial governance.
In Malay Kingship in Kedah: Religion, Trade, and Society, Maziar Mozaffari Falarti offers a fascinating contribution to the study of local history and political models in Southeast Asia.
In a time of ‘pressure to publish’, ‘publish or perish’, and ‘publish then perish’, it’s a great pleasure to read a work that has taken a decade to metamorphose from a small folder of notes on the Southeast Asian Hajj to this enormously rich and varied volume.
In 1988, Gayatri Chakravorty Spivak famously posed the question regarding the peoples of the Indian subcontinent, 'Can the subaltern speak?'.(1) Spivak referred to the seemingly insurmountable challenge of writing a history of the colonized masses when nearly all of the available sources were products of the colonizers and thus reflected their preoccupations, biases, a
In 1920, Sir Lionel Abrahams, an Assistant Under Secretary of State at the India Office, likened India’s finances in Britain to ‘rivers running into a lake on one side and so many rivers running out of the lake at the other side’.
The historical literature on Afghanistan and the various armed conflicts fought on its soil has greatly increased in recent years, due to the tragic events following the American-led invasion of the country in October 2001.
With contemporary Japanese-Korean relations so inextricably entrenched within contentious politics of national identity and divergent expressions of historical consciousness, Jun Uchida’s Brokers of Empire could not be a more welcome addition to the field of modern East Asian history.
These engaging tomes, a two-volume collection of translations on pan-Asianism and a collection of articles in an edited volume on the same topic, offer a mint of scholarship on what has long been a troubling issue to decipher for students limited to the English language – namely, what is the deal with Pan-Asianism? What does it all mean, who talked about it, why and where?
It is interesting that well into the 21st century two books written by Turkish authors belonging to the historiography of the Armenian Genocide should be so vastly different in argument.