Asian Window

Moving beyond the colonial-era understanding of the history of the Subcontinent gives us a whole new way of looking at the Subcontinent’s past. This now includes not just the usual explorations of politics and economy, but also of social, cultural and religious issues – as well as the writing of history in the first place. Historian Romila Thapar in Himal Southasian:

Sixty years ago, at the time of Indian Independence, we in the region inherited a history of the Subcontinent shaped by two substantial views of the past: the colonial and the nationalist. Both were primarily concerned with chronology and with sequential narratives. The focus was on those in power, a focus that has been basic to much of the writing of history. There was information on the action of kings and dynasties, on governors-general and viceroys, and on various national leaders. On these, there was broad agreement. What was contested, although only partially, was the colonial representation of early Indian society. The colonial view was a departure from earlier Indian historical traditions, and drew on European preconceptions of Indian history. The use of history to legitimise power had changed from the rule of dynasties to colonial and nationalist definitions of power.

Three arguments were foundational to the colonial view of Indian history. The first was a ‘periodisation’ (the dividing of history into periods) that was to have not just consequences for the writing of history, but also major political impact during the 20th century. Indian history was divided into three sections – the Hindu, the subsequent Muslim civilisation, and then the British period – as formulated by James Mill in The History of British India, published in 1818. In the first two cases, these labels were taken from the religions of the ruling dynasties. The divisions were endorsed by the assumption that the units of Indian society were monolithic religious communities, primarily the Hindu and the Muslim, and were mutually hostile. Religion was believed to have superseded all other identities. This periodisation also projected an obsession with the idea that Indian society never changed throughout its history, that it was static.

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