Papers by Jagdish L A L Dawar
Studies in History, 1987
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Premchand's representation of his times and how it came to be depicted in his literary works and ... more Premchand's representation of his times and how it came to be depicted in his literary works and thus tries to explore the relationship between creativity and social experience. It revolves around two interrelated themes: the cultural-ideological struggle against the colonial cultural hegemony and revitalization of traditional institutions. However these issues are allied with the larger question of Freedom Struggle. Premchand represented social, economic and political emancipation from the viewpoint of oppressed masses. Jagdish Lal Dawar founder head of the
The period (18801936) in which Premchand lived, witnessed momentous changes in Indian society. Th... more The period (18801936) in which Premchand lived, witnessed momentous changes in Indian society. These changes made a powerful impact on Premchand and hence influenced his creativity. In this Chapter an attempt is made to trace the various intellectual and sociopolitical influences, which went into the making of Premchand. Early Life Premchand was born on 31st July 1980 at Lamhi, a village about four miles from Banaras. 1 His parents had named him DhanpatRai, but his uncle, who became very fond of the boy, called him NawabRai 2. Though his father, AjaibLal, was acquainted with the Gita and Shastras, he did not believe in rituals 3. Most of the religious ceremonies, he thought, were sham; to him true religion only meant good deeds. 4 Premchand was born and brought up in a family of which the norms and values were set by such an individual. Pre mcha nd belonge d to the Kayasth caste. Traditionally a service caste 5 , Kayasths were "probably the first among the Hindus to take up the study of Persian" 6. During the Mughal rule, they worked as scribes 7 and were closely associated with the rulers, which affected their outlook and life style 8. They Adolescence Nawab spent most of the period of his adolescence at Gorakhpur. His life at Gorakhpur played an important role in arousing his interest in literature. It was here he read some of the works, which had an abiding influence on his young mind. For instance, he read the romantic stories from the volumes of Tilasmi-Hoshruba. 25 This is a "never ending story which by virtue of its large scope, purity and multiplicity of themes leaves far behind the spiritual stories of medieval Europe. 26 These Romances gripped the mind of young Nawab by their "mystery, romance, chivalry and adventure." 27 He found in them an escape from the harsh and bitter miseries of his personal life. While they soothed him, they also left a powerful influence on his mind. 28 These tales "awakened his selfconscious and in fact provoked him into indulging in 'penpushing'." 29 He developed a taste for reading and was drawn "into the immense treasure of books and magazines." 30 Thus by the age of thirteen he had already poured over the writings of Mirza Ruswa, Pandit Ratannath Sarshar, Maulana Sharar, Maulvi Mohammed Ali Hardoi and a host of other Urdu writers. 31 He also read Urdu translations of scores of volumes of Reynolds's Mysteries of the court of London. Besides these he read Puranas of which the Naval Kishore Press of Lucknow had published an Urdu translation. 32 He was fond of reading DevikinandanKhatri (18611913), the author of Chandra Kanta (1891) and Chandrakanta Santiti. 33 The influence of all these writers "seeped into Premchand's creative center, and slowly nourished it during the lean years at School". 34 Marriage When he was only fifteen years of age, Nawab Rai was With the coming of Gandhi, Premchand's sharp eyes focused on him. With his instinctive knowledge he saw that this man would do something. How different from the chair-sitting politicians, this man was who believed that the first meaning of politics was service to the people, who went amongst suffering people, who tried to understand their problems, and shared in their pain and sorrow, and arousing them led them into the struggle. 50 Premchand integrated in his works the 'cultural ideological struggle' with the political struggle for freedom from the colonial rule. In his journalistic writings this picture emerges very clearly but in his On the othe r hand ide alism, a ccording to Premchand, is opposed to realism: Idealism introduces us to such characters who are pure-hearted, devoid of selfishness and desire and who lead saintly way of life. Though such characters are not worldly wise and their simplicity makes them prone to deception in worldly matters, yet disgusted Premchand's creative universe. The question whether reality depicted in literature coincides with the objective nature of reality has been the subject of considerable attention. What is at the center of this discussion is the nature and limitations of the This book seeks to explore some aspects of these questions with reference to Premchand's literary works. It is arranged under nine chapters.
Culture and Resistance in North East India is book deals with the o cial nationalist discourse of... more Culture and Resistance in North East India is book deals with the o cial nationalist discourse of integration, Christian missionaries discourses, the discourses of Hindu organizations and their dialogues with the newly emerging intellectuals among the Tani and Mishmi tribes of Arunachal Pradesh from 1947 to 2009. In the process of this dialogue emerged an agenda of resistance against the o cially sponsored 'cultural hegemony', hegemonic agenda of Christian missionaries, Hindu hegemony and a process of tribal cultural identity formation. However the book argues that the identity formation is a process and therefore critiques the essentialist concept of identity. Jagdish Lal Dawar founder head of the
and Arunachal Pradesh. Lately Sikkim has also been clubbed with the Northeast. All these regions ... more and Arunachal Pradesh. Lately Sikkim has also been clubbed with the Northeast. All these regions consist of multilingual, multiscriptural, multicultural and multiethnic communities. Therefore, the practice of accepting the term 'Northeast as a single and undifferentiated category must be abandoned and each cultural group of the different region must be studies in its specificity. Arunachal Pradesh, formerly known as NorthEast Frontier Agency [NEFA] is situated in the extreme northeastern part of India. It lies roughly between 26 0 28' to 29 0 30'N latitudes and 91 0 30' to 97 0 30'E longitudes with the total area of 83,743 Sq.kms. It is bounded by Bhutan in the west, China in the North and NorthEast [Tibet], and Myanmar in the East. There are as many as 26 major tribes and about 110 minor tribes that inhabit in this area. The people basically belong to Paleo-Mongoloid stock and mostly speak the Tibeto-Burmese group of Languages. The population of Arunachal Pradesh from 1961 [the first census] to 2001 is given in the following table: The population upto 2001 census has been taken into account since this work was based on the fieldwork conducted upto 2009 only. 1 The Tribes of Arunachal Pradesh and Nature of their Interaction with Neighbouring States in the Pre-Colonial Period The tribes of Arunachal Pradesh had been following 'primitive mode of production' in agriculture and in absence of any industry 'forest resources played an important role' in their economy. 1 They had "maintained 'commercial communication with the Tibetans, Chinese and Burmese from ancient times." 2 Their trade "passed through twin channels, one flowing into the plains of Assam and the other finding outlets into Tibet, China and Burma." 3 There were a number of traditional trade routes to Tibet, China and Burma from Arunachal Pradesh. 4 The Arunachalis trade with the Plains of Assam "was conducted through an organised market system at the duars. The duars, or passes through which the tribes came down to the plains, were managed by officers known as Duarias." 5 Sadiya was "another important marketing centre frequented by the hill people. 6 Besides, the periodical markets," annual fairs were held in Udalguri and Doimara. 7 The hill people bartered pepper, ginger, Mishmi teeta, wax, ivory, musk, Tibetan swords, spears, rubber etc. For glass beads, cloth, salt, utensils and agricultural implements. 8 Since these the duars, at times, controlled by the various tribes, the Ahom rulers had followed a policy of appeasement towards these
Culture and Resistance in North East India is book deals with the o cial nationalist discourse of... more Culture and Resistance in North East India is book deals with the o cial nationalist discourse of 'integration, Christian missionaries discourse' the discourses of Hindu organizations and their dialogues with the newly emerging intellectuals among the Tani and Mishmi tribes of Arunachal Pradesh from 1947 to 2009. In the process of this dialogue emerged an agenda of resistance agaianst the o cially sponsored 'cultural hegemony', hegemonic agenda of Christian missionaries, Hindu hegemony and a process of tribal cultural identity formation. However the book argues that the identity formation is a process and therefore critiques the essentialist concept of identity. Jagdish Lal Dawar founder head of the
Culture and Resistance in North East India is book deals with the o cial nationalist discourse of... more Culture and Resistance in North East India is book deals with the o cial nationalist discourse of 'integration, Christian missionaries discourse' the discourses of Hindu organizations and their dialogues with the newly emerging intellectuals among the Tani and Mishmi tribes of Arunachal Pradesh from 1947 to 2009. In the process of this dialogue emerged an agenda of resistance agaianst the o cially sponsored 'cultural hegemony', hegemonic agenda of Christian missionaries, Hindu hegemony and a process of tribal cultural identity formation. However the book argues that the identity formation is a process and therefore critiques the essentialist concept of identity. Jagdish Lal Dawar founder head of the
India is book deals with the o cial nationalist discourse of 'integration, Christian missionaries... more India is book deals with the o cial nationalist discourse of 'integration, Christian missionaries discourse' the discourses of Hindu organizations and their dialogues with the newly emerging intellectuals among the Tani and Mishmi tribes of Arunachal Pradesh from 1947 to 2009. In the process of this dialogue emerged an agenda of resistance agaianst the o cially sponsored 'cultural hegemony', hegemonic agenda of Christian missionaries, Hindu hegemony and a process of tribal cultural identity formation. However the book argues that the identity formation is a process and therefore critiques the essentialist concept of identity. Jagdish Lal Dawar founder head of the
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Papers by Jagdish L A L Dawar