Broken promises: popular protest, Indian nationalism, and the Congress Party in Bihar, 1935 - 1946
With special reference to peasant uprisings, agrarian unrest, and rioting
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With special reference to peasant uprisings, agrarian unrest, and rioting
In: The economic history review, Band 71, Heft 1, S. 365-366
ISSN: 1468-0289
In: European history quarterly, Band 44, Heft 1, S. 120-122
ISSN: 1461-7110
In: History workshop journal: HWJ, Band 76, Heft 1, S. 85-110
ISSN: 1477-4569
In: Indian journal of gender studies, Band 9, Heft 2, S. 133-163
ISSN: 0973-0672
This paper examines the links between deforestation and famine in the context of the late-19th-century food crisis in Chotanagpur. It attempts to understand the phenomenon famine as a gendered one, and explores the cultural and gendered meanings of hunger. In doing so it looks at the symbolism of the landscape and the gendering of it by local communities in Chotanagpur.
In: History of European ideas, Band 27, Heft 2, S. 181-189
ISSN: 0191-6599
In: History of European ideas, Band 27, Heft 2, S. 181-188
ISSN: 0191-6599
In: Modern Asian studies, Band 26, Heft 3, S. 417-450
ISSN: 1469-8099
This paper attempts to examine the nature of underground activity in Bihar in the 1940s. It outlines, for the first time, the dynamics of the Congress underground movement as it emerged after the imprisonment of Gandhi and the established Congress leadership in 1942. No historian has, to my knowledge, attempted to study the nature of the underground activity and its implications for the Congress organization in Bihar, or elsewhere, in this period. Most of the studies of the Quit India movement examine only the few days in August when the mass movement erupted with full force and then neglect the more significant following period. This includes the studies of Stephen Henningham and Max Harcourt who have examined the nature of popular protest in Bihar in some detail. This neglect is surprising, for the underground movement was very active and proved to be a major 'law and order' problem to the British well into 1944. As an underground activist, Havildar Tripathi, told me in an interview in Patna in March 1986, 'The mass movement lasted for only 2 weeks in August, we carried it much beyond that'.
In: Modern Asian studies, Band 26, Heft 3, S. 417
ISSN: 0026-749X
In: Modern Asian studies, Band 56, Heft 5, S. 1353-1374
ISSN: 1469-8099
On 6 December 1959, the image of Indian Prime Minister Jawaharlal Nehru inaugurating the Damodar Valley Corporation dam project in Bihar with a 15-year-old Adivasi girl called Budhini Manjhiyan was flashed across the national newspapers. This was an iconic moment in the national debate around development and change which was to dominate modern India on whether lands, predominately rural and tribal, were to be flooded to benefit the nation. Years later, in 2016, when the newspapers caught up with Budhini, she had returned to Jharkhand and was struggling to make ends meet for herself and her children. Her story resonates with the ways in which, in recent times, Adivasis are becoming increasingly visible as subjects in debates around indigeneity, identity, conversion, development, and climate change. The post-colonial Indian state and its allies, with a developmentalist agenda uppermost in their minds, have made loss of land, displacement, migration, and forced resettlement a part of Adivasi experiences. Forces of globalization, often in tandem with the policies of the Indian state, are engulfing marginal spaces. The increasingly powerful majoritarian narrative of the state subsumes alternate voices with easy nonchalance. The foregrounding of planetary narratives on the fate of humanity in the era of the Anthropocene erases the importance of particular locales and specific communities that could offer an alternative to declensionist narratives. But amid this marginalization, there also lies a story of the assertion of Adivasi agency. Voices of Adivasis—although multiple and fractured—can be heard as they assert their identity, express their politics, and creatively negotiate with the state and its institutions. Scattered across India in geographically differentiated terrains, pursuing different occupations, and speaking different languages, the experiences of Adivasis are varied, as they inhabit many worlds. Their stories point to the multiplicity of cultures and myriad ways of thinking that must be accommodated within the ambit of the nation, and yet offer the possibilities of different ways of living and being on this earth.
In: Comparative studies of South Asia, Africa and the Middle East, Band 38, Heft 2, S. 396-411
ISSN: 1548-226X
In: Conservation & society: an interdisciplinary journal exploring linkages between society, environment and development, Band 14, Heft 4, S. 293
ISSN: 0975-3133
In: Social scientist: monthly journal of the Indian School of Social Sciences, Band 24, Heft 9/10, S. 81
In: Commonwealth & comparative politics, Band 38, Heft 3, S. 182