Showing posts with label slavery. Show all posts
Showing posts with label slavery. Show all posts

Friday, 12 April 2024

Slavery never disappeared?

Aadujeevitham (Goat Days / Goat Life, Malayalam,2024)
Director: Jessy


By the end of the 20th Century, many of Kerala's male population worked in the Gulf Countries. Poverty and unemployment were the push factors for the 'Gulf Boom' in the 1970s and 1980s. Business was booming on the other side of the Arabian Sea, and petroleum was hitting record levels. Soon, sob stories started appearing about the abuse and pathetic living conditions amongst the Kerala Gulf diaspora. 


In 2008, a Malayali writer, Benyamin, narrated the trials and tribulations of Najeeb Muhammad, a Malayali guest worker stranded in Riyadh airport. Not knowing Arab, Najeeb innocently followed an Arab man he assumed was his employer. His initial contract was for him to work as a cashier in a supermarket. Instead, he ended up herding hundreds of goats in the middle of the desert. He had no living quarters, time off, food, or pay. For more than two years, he had not seen any living soul except for his 'owner' and the owner's brother. He was scrutinised and beaten up every time they did something they did not like or tried to escape. In simple terms, he was a bonded slave. He had no dignity and lived with the goats. He was denied water to wash himself and even a change of clothes.

Before and after pictures.
The Malayalam true story became a bestseller and was translated into eight languages. It is currently in its 130th edition. Of course, it was banned in the Gulf States as it depicted Arabs as barbaric. Of course, an Arab also helped him to safety when Najeeb finally found the courage (and a friend) to escape.

Now, before jumping the gun and condemning Islamic clerics for never openly condemning slavery, one should remember that all Muslim countries, in accordance with the UN Charter, ban slavery in any form. All ancient belief systems have accepted the presence of slaves in their societies. It is common knowledge that slaves were given free status when they converted to the religion of the ruler or invading army. People are people everywhere; they want to dominate others. 

Author Benyamin and Najeeb
When the British banned the transatlantic slave trade, it was done under a different name. As the French benefitted immensely from the slave-intensive sugarcane plantations in the Caribbean, Napoleon even legalised slavery there. It ended with the Haitian slave revolt and their declaration of Independence in 1804. In the USA, the 13th Amendment to the US Constitution effectively ended slavery in 1865.

Even in this age and time, we hear of maids enduring slave-like living conditions in both first-world and third-world nations. A sliver of hope suddenly convinces us that humanity has not died. We pacify ourselves; we all love our fellow humans, only to be slapped with gruesome stories of abused maids. Surprisingly, we treat our pets with more dignity. 

(P.S. I think the filmmakers were trying to make Prithviraj, the main actor, do a Tom Hank role—as in 'Cast Away'—to emphasise the desolation and hopelessness of being stuck in the vast desert. Unfortunately, it did not turn out as such. The director thought it was necessary to include song numbers to drive home the point of what a good time he had back home with his wife. I do not think it worked here. By the way, Najeeb would not have left if it was all hunky dory back home.)




Tuesday, 12 December 2023

We haven't changed!

Emancipation (2022)
Director: Antoine Fuqua

This movie is about an Afro-American slave in Louisana who lived around the 1860s during the American Civil War. A man who never knew his ancestry, age or birth date. His master called him Peter, so Peter he was. All he ever wanted was freedom and to be with his wife and children. What he got was incarceration, and he was transported to slog it out as a manual labourer on the expanding American railway line. Even though he heard about a decree that freed slaves, all he got were abuses and beatings. The photograph of his bare back, laden with keloid-filled scourge-whipped scars, was a selling point for abolitionists. This graphical representation not only manifests the pains the slaves had to endure in the development of the country but also shows the gall a fellow human being would inflict on his own kind. 

Parents tell their children to be kind and loving. The Book instructs us to love one another and that God created us in his own image, but that advice is only applicable to his own kind or the white race.

'Scourged back' of Peter or Gordon (~1863)
The former slave whose photo was
circulated by the Abolitionist Movement
during the American Civil War.


150 years moving forward, are we any wiser? I do not think so. Our wisdom remains skin-deep. We continue beyond one's colour and justify our evil deeds with the selective interpretation of the Book. Despite all these, we are told to stay hopeful and be the change for better things to come.

To appease the woke generation, films like these reinforce the idea that continued racial persecution is the primary reason for the discrepancy in living standards of blacks in America 150 years on. Academicians like Thomas Sowell continue denying this postulate. He vehemently stresses that affirmative action only produces a weak generation.

As a history student at the primary school level, what I grasped from my school books was that people from the North felt terrible for the slaves and wanted to free them. How naive?

In reality, it was all about economics. Abe Lincoln had no undying compassion for the blacks. He had no unending desire to break bread with them or drink with them. He only wanted to free them and pack them off to Africa, maybe Liberia. The South depended heavily on slaves to move their labour-intensive agricultural sectors. Cotton picking and sugarcane production needed much manpower. The South was not willing to surrender their slaves so easily, hence the Civil War.

Unfortunately, even though The Emancipation Bill was passed, the former slaves were ill-prepared to withstand the pressures the Bill brought. Lincoln was assassinated. The blacks had the power but not the ability to partake in deciding their fate. Then came the Ku Klax Klan and their hooded witch-hunts. Jim Crow laws ensued. All these measures did nothing to their well-being. 
The movie revolves around Peter's escapades as he escapes from the clutches of slavery to the grasp of the guard dog, the jaws of the swamp crocodile, and the end of the barrel of the gun. He was finally rescued by the Union Soldiers and lived to tell his account of his misadventure.



Sunday, 22 October 2023

Preying on the past?

Descendants (Documentary; 2022)
Written and directed by: Margaret Brown


We often tell us to put the past behind us and use the past as lessons to propel us forward. Refrain from brooding over the past, but look at the future, which is within our means to write. The past is a done thing which cannot be rewritten. 


Is there any merit in prodding the past and trying to write the wrong that our ancestors did by omission or commission?


This documentary makes one thing of this very point. Can we blame all our misgivings on how our ancestors were treated? Is transgenerational PSTD justified enough to be the reason for the current generation to be dysfunctional, economically backward and in a quandary? Is validation of the deeds of our forefathers needed for us to prosper in life? Or is the mere lack of their recognition just an excuse to remain as sluggards?


It is good to put the facts straight. As history is written as dictated by the victors, their version is just one aspect of what really happened. A big chunk of what the losers experienced will inevitably be lost in the annals of times. It is good to know the other version, but are we duty-bound to correct the past, to right the wrong? 


Then there is the question of the descendants of the historical aggressors being penalised for the misdeeds of their ancestors. Are they culpable of their sins? Then, there is a question of reparation. Is a simple apology sufficient? Whenever there is money involved, the intention is always suspect. 


A poor part of the area around Mobile, Alabama, called Plateau, had a local tale. Local folks have been saying that they were descendants of more than 100 captive Africans who landed at the shores of the town on a particular slave ship, Clotilda, way back in 1860. The legend goes that, even though slavery was outlawed in the US in 1808, the clandestine international slave trade was very much alive. Slave ships would arrive on the shores of Mobile in the cover of darkness. Slaves would disembark off the shores and make a beeline to the overgrowth, leading to the slave traders' den. The ships would be burnt off so as not to leave any evidence. 


This trade ended after the Civil War ended, and the Emancipation Declaration was passed by Congress in 1865. 


The descendants of slaves and slaveowners carried on with their lives. Many of the affluent people of the area may have benefitted from the slave trade, whilst many of the slaves' downlines remain downtrodden and poor. Some would have left the nest as well. The family of Timothy Meaher, the owner of Clotilda, still possess their old estate and many parts of the town. They remain secretive about their ancestors and their activities. 


Word has it that some slaves who were freed from slavery lived in an area called Africatown and had plans to return to Africa but never really made it back. The present generation still lives in their memory and yearns to connect with them, perhaps via their belongings. As the African tradition dictates, people communicate through their personal belongings. 


Tracing the remains of Clotilda was a challenge as the site of their last whereabouts proved elusive for lack of documentation. They had some film footage and written interviews of the last living slave on the Clotilda, Cudjoe Lewis, by America's first Black female filmmaker, Zora Neale Hurston. Her book about Lewis, Barracoon, was published in 2018. It was used as a reference in this documentary.

Clotilda

A group of divers found a piece of Clotilda's wreckage and positively identified it as the 1860 ship. 


The excitement then began. The question of Africatown/ Plateau and Mobile being a tourist destination and how the vicinity would prosper came to the fore. In a town hall discussion, the question of reparation sneaked in, too. 


The point to remember is that whatever stimulus package or economic opportunities are handed out, the occupants of the lower rungs of the food chain rarely grab their chance. The high-heeled would grasp no matter how difficult the odds are stacked against them. 


Saturday, 24 June 2023

Without mercy, man is like a beast

Sansho the Bailiff (山椒大夫, Japanese; 1954)
Director: Kenji Mizoguchi

At the outset, we are told the story occurred in "an era when mankind had not yet awakened as human beings." I pictured that time can any time in Man's history. We just have yet to awaken. We can scream all we want that all Men are created equal in the image of God and whatnot, but the fact is that people always try to dominate each other. Humans always try to be one up against their neighbour and, if possible, push him down an imaginary hierarchy.

Even before the mass transatlantic migration of slaves from Africa to the New World, slavery was already very much alive in every civilisation. There was a penchant for white slaves as brown people (read Arabic) prospered. The Vikings and Barbers were famous for the trade of white slaves. Some were captured crew members of small ship-jacked vessels. Others were bundled up when pirates landed on shores to snap up unassuming bystanders. There are stories of pirates picking men off English coasts at late as the 16th century.

Malik Ambar
Even within communities, having slaves became a norm as society started having more disposable income. The darker-skinned or the economically disadvanced always get trapped in slavery. As spoils of war, the conquered are enslaved. One can safely say all civilisations had some kind of slave community. The Greeks, the Egyptians, the Muslim Empire, the Indians and the European colonial masters all had them. Perhaps, only the Harrapan society escape such stereotyping. Excavation of Harrapan remains revealed no structures denying hierarchical arrangements in their architecture. Cyrus the Great is said to be the first leader to have given his slaves and workers wages.

History tells of an Ethiopian slave, Malik Ambar, who was sold off as a slave after his territory was conquered by enemy factions and landed in Jeddah. He converted to Islam and reached the Deccan plains as a slave soldier/mercenary. He got embroiled in local politics,  was a threat to the Mughal Empire and eventually became the Ahmadnagar Sultanate's ruler. His descendants integrated into the complex Indian diaspora. 

Domestic helper abuse in Malaysia.
As the world progressed, people looked at slavery as barbaric and felt they needed change. Change they made, only in cosmesis. Slavery took different names; bonded labour, indentured servants, foreign maids, unskilled workers, etcetera.

In modern times, most religions agree that enslaving someone is not permitted. Perhaps, only the leaders of the Religion of Peace have not unequivocally condemned slavery. In their faith, the non-believers are of the same standing as the slaves. They are serfs meant to serve the believers. Through conversion, they attain equal status with the rest.

The Climatic 'Si Tanggang' scene!
Even in this age and time, we read reports of employers keeping their domestic helpers under the chain and lock for various offences, no different from the transatlantic slave trade and or slave markets in the Ottoman Empire. That begs the question of whether we are or will we ever be 'awakened'?

This is another classic from Japanese cinema. Set in 11th-century medieval Japan, an aristocrat is disposed of by pirates. His wife and children scurry to safety after the aristocrat is exiled. The wife is separated from her two kids. The wife is sold off into prostitution, and the children are enslaved. The melancholic film tells how the son eventually meets his mother.

Sunday, 6 May 2018

Nothing has really changed?


Rang De Basanthi (Colour me with colours of spring, Colours of Sacrifice, Hindi; 2006)

The story is the same, irrespective of the times. It is always the own people going after their kind. The people in the lowest of the pecking order are still the victims. The leaders cajole the general public to agree on something. It then becomes a decree. Failing to conform to the law is classified as high treason and death become a justified form of punishment to the lawbreakers. The modus operandi is always the same. Only the setting differs.

This movie is said to be a milestone in stirring the nationalistic spirit commonly found in modern-day India. The culture of speaking out in the open against the powers that be, candle vigils and on the spot media coverage of 'breaking news'seems to have permeated into modern day living so seamlessly.

Creatively, this film tries to portray how the general public just ends up being slaves. If we look at a time before Independence, the people are taken for a ride by the colonial masters, depriving them of their rights and dignity. 


They thought Independence would change all that; that Indians would be their own master, free to do things as they wished. They thought life would be different. Surprise, surprise. Sixty years (then) into independence things remain the same. If before, it used to be that public had to resist the tyranny of the foreign invaders, now it is the powerplay of political leaders, religious zealots and unscrupulous businessmen. The struggle is the same, the issues are the same but only the time is different. Earlier it was the Indian Imperial Police playing running dog for the British to maintain law and order, now it is the Indian Police Service doing the same for the rulers of the day. In the eyes of the public, both leaders seem to be doing the same thing - robbing the nation in broad daylight and using rhetorics, jargons and media to whitewash their actions.

Maybe it is a wakeup call to the dwellers of this nation too. People cannot depend on our leaders to change our destiny. Only we, the people can improve our lifeline and headline with changing our leaders like diapers regularly. Eventually, they would all be soiled and stink to high heaven.


Creative Commons License

Saturday, 8 February 2014

A free slave?

12 years a slave (2013)

They make us believe us that it is a darn good film and the list of nominations and accolades are testimony of that. Unfortunately, a non-artistic person like me failed to see the fantastic nature of the presentation.
They say praises of Steve McQueen, the director, but it is the different McQueen than the one I knew growing up.
We have seen way too many movies like this before, on the evil pasts of what the white settlers of the New World did to their African slaves, the treachery, the unmanly conduct and bullying.
This time around it is the narration of a pre-Civil War free Negro who was kidnapped and sold off as a slave to cotton plantation.
He endured 12 years of torture and loss of freedom to be reunited with his family, essentially losing a great deal of his adulthood. This man, Solomon Northup, later became a writer and helped slaves to escape via the Underground Railroad.
We again see how man uses selected quotes  from Bible to subdue his subjects and justify the torture that he devices on errant slaves.
Anyway, nothing like Alex Hailey's 'Roots' which also turned out to of questionable authenticity!  

Thursday, 6 February 2014

Nobody owes nobody nothing?

Just the day I was thinking...
Unlike my dog in childhood, Rexxie, who used to get all excited, jumpy, tongue waggly, drolly kind at the sight of any of the family members as they return home, Felix (the cat) is not the least bothered.
Returning home after a hard days' work, you think that looking at some(one) who is all excited about your return would just make you feel alright. But Felix at the corner has other plans... He saunters casually in a relaxed fashion, strutting his stuff, gyrating his hind legs (guess that is why they call it catwalk) walking haughtily  with his nose held high (like inhaling imported air) looking away from you without a care in the world. At that moment he does not need anything, only his breathing space! Just leave him alone (stop dogging him around!) pun not intended...
catwalk
He does not need you right now. You have bought his chow, his litter bag, his playpen, got his veterinary needs fulfilled. He is big and strong, he does not need you now.
That is the same story about life. Nobody owns anybody. Everybody fans for himself. At the desperate time of helplessness, nobody can help you. You have to help yourself. You have to swim yourself to shore, you have to fight the waves, shark and the wind.
Nobody owns anybody in this modern world except if you are in the human trafficking business. Your merchandise that you own is human flesh, bone and feelings that go with it.
Slavery supposed to have died, has it really?
And then there is something called emotional blackmail where some Indian mothers know just strings to pluck to strike the chord of self pity and helplessness! These strings of control are subtle ways to control the subjects and cow them to submission...

Tuesday, 15 October 2013

Images of British Life in British India

From http://peopleofindia1868-1875photos.blogspot.com/
http://pazhayathu.blogspot.in/2012/04/beating-heat-and-ruling-country-english.html
http://oldphotosbombay.blogspot.in/2010/06/typical-english-bungalow-see-bombay.html
Running Your Little Empire-

Those who went to India remembered it as a place of hard work and recalled sometimes resenting British popular stereotypes of them as having lives of leisure--waited on by servants, spending time in posh clubs, attending balls, riding to hounds. They saw the work of empire as demanding, difficult, and at times dangerous. Numerically "thin on the ground," they often assumed great responsibilities and administered vast territories or supervised numerous underlings.
The Indian Civil Service (or ICS) provided the men who governed India. Graduates of British universities who had passed an examination and interviews and then undertaken a year of training in England, most eventually worked as district officers, virtual rulers of the several hundred districts which were basic administrative units. Assisted by perhaps a few other Europeans as well as Indian officials and clerks, they might render legal decisions, determine land tenure, oversee local police, recommend public works projects, provide famine relief when necessary, even hunt leopards or tigers which menaced villagers. Their power and prestige were such that they were jokingly called "the heaven born" and likened to the Brahmans who stood at the top of the Indian caste system.

Other men assumed administrative positions in such organizations as the Forest Service, which cared for great jungle preserves; the Education Service, which ran schools; the Survey of India, which mapped the subcontinent; the state-owned railways; the Police; and the Political Service (made up of already-experienced officers from the ICS or the Army), which dealt with the Indian princes who ruled large portions of India under British oversight (they also staffed British consulates in parts of China and Persia and helped administer the sheikdoms of the Persian Gulf). Others joined commercial enterprises, such as the great trading houses of Calcutta and tea, coffee or jute plantations.

The military life also took many to India. India, in fact, had two large armies. The British Army posted a big part of its strength to India. But there was also the largely separate Indian Army, with British officers and Indian soldiers. Stationed in far-flung cantonments, Army officers worked in support of the civil administrators in maintaining control and engaged in the intermittent warfare which broke out in such areas as the Northwest Frontier, where potentially rebellious tribesmen kept the region unsettled.

Official India was virtually all male, but wives would often play major roles in their husbands' work, touring with them, ministering to local needs, and discovering local problems. Women might also lead more independent lives in mission work or in healing professions.



Christmas card produced for members of the Junior Naval and Military Club; 1930s. "96" refers to club'sLondon address; the card refers to distant imperial postings of many members, such as this "gunner" (Royal Artillery officer) depicted with his Indian mountain battery on the Northwest Frontier.


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Wife of an ICS officer on tour in Surat; photograph courtesy of the Centre of South Asian StudiesUniversity of Cambridge; 1929.

Advertisement for tents in the Hoghunter's Annual (Calcutta) for 1930.

Tents were an essential ingredient of English life in India. Officials, particularly district officers, commonly spent a significant part of the year "on tour," traveling around the areas of which they were in charge, listening to residents, dispensing decisions, and inspecting conditions. The tents were often commodious and a touring official might have virtually a multi-room canvas house; they were taken down by servants in the morning and sent ahead to the next camp site and set up, ready for the officer's arrival; such conveniences as portable metal bath tubs would be carried along.

"Our Moonshee," lithograph in Curry and Rice on Forty Plates by George Francklin Atkinson; 3rd edition (London: Day and Son, 1859?).
Because they needed to conduct business in Indian languages, British soldiers and administrators labored to acquire local vernaculars, through the aid of a munshi or language instructor. Atkinson's lithographs depict with dry humor life in a "typical" English "station" in the second half of the 19th century.


"A Doctor's Travelling Tent"; color postcard ( London: All-British Picture Co., Ltd.; no. 9 in the "Indian Medical" series); 20th century.

Indian sepoy (infantryman) and his wife; Company School painting, South India, Tanjore artist; late 18th century. From an early period the East India Company raised its own army, which evolved into the Indian Army.

The youthful Superintendent of the Hill States inspecting with local Indian officials; photograph courtesy of the Centre of South Asian Studies, University of Cambridge; 20th century.


The Governor of Sind inspecting a canal project; photograph courtesy of the Centre of South Asian Studies, University of Cambridge; 20th century.


Wife of Indian Political Service member visiting women of the royal family of a princely state under her husband's direction; photograph courtesy of the Centre of South Asian Studies, University of Cambridge; 1920s.

"An Artillery Elephant on Duty"; hand-colored lithograph by Captain C. Gold; 1799.

Practice firing from the walls of a fort on the Northwest Frontier; photograph courtesy of the Centre of South Asian Studies, University of Cambridge; 20th century.
The Frontier was the loosely controlled area between British India and Afghanistan inhabited by various tribal groups. The British and Indian armies frequently operated in the region to maintain order and their small campaigns provided what was considered valuable military experience for the troops.



Operations and fortifiations on the Frontier: "Convoy of A.T. Carts from Paiaza. 100 Yds. Above the Barrari Tangi"; postcard (Simla: Army Canteen Board), 20th century; "Shagi Fort. With the Khyber Hills in the Background. N.W.F.P."; postcard (Peshawar: K.C. Mehra & Sons), 20th century.

English officer with his men, members of the Frontier Constabulary; photograph courtesy of the Centre of South Asian Studies, University of Cambridge; 1912.
The Frontier Constabulary was a paramilitary force which patrolled part of the Northwest Frontier.

An officer of the Survey of India mapping in the Himalayas; photograph courtesy of Major General R.C.A. Edge; 1930s.

The young Maharajah of Bastar with his British guardians; photograph courtesy of the Centre of South Asian Studies, University of Cambridge; 1937.
A significant portion of India continued to be ruled by Indian princes under indirect British control. When a minor ascended to a princely throne or if there was gross mismanagement or scandal in a princely state, a British official would be given more direct control. But normally a rajah or nawab had considerable independence to administer his own dominions under the influence of a British Resident or Political Agent.

Two Ensigns of he Royal East INdia Volunteers (EIC's private army) kneel as the Chaplain consecrates regimental colours. Painting in India House Lib, c. 1799

Robert Clive 1757 Battle at Plassy

Siraj -ud-daula


Political map of India in 1800
Political map of India in 1857

British photograph of Maharaja

British drawing of Indian labourers

Memsahib in a rickshaw


"Mummy and her Tiger", 1920

20th century: Leader and Sowars

INDIAN PRINCE WITH ENGLISH RULERS[ Bhairam Deo died in 1891 , leaving a minor son Rudrapratap Deo . During his minority the state was managed by government until January 1908 when the young Raja was installed as Feudatory Chief of Bastar.In 1910 a tribal revolt was occured against the Diwan and British government who ruled over the state.Raja Rudrapratap Deo died in 1921 and his daughter Praphul Kumari Devi ascended the throne in 1922.Later in 1927, she was married to Praphul KumarBhanj Deo,who belonged to the royal family Mayurbhanj of Orissa.Praphul Kumari Devi died in 1936 in London and her elder son Maharaja Pravir Chandra Bhanj Deo 'Kakatiya'ascended the throne in 1936 at a minor age.The famous Maharani hospital at Jagdalur was built in memory of Maharani Praphul Kumari Devi in 1937.Later in 1941, the Air strip had been made at Jagdalpur.One bridge was also constructed during this time over river indravati.In 1948, Bastar state has been merged in Indian Union.

Munshi (language teacher) instructing new arrival

Life in the Bungalows Recollections of English domestic life in India present a picture of an existence both contented and full of difficulties, both luxurious and spartan. Britons generally occupied commodious bungalows (the word itself comes from Indian terminology meaning something from Bengal and referred to a particular house type originally from that province) and commonly employed numerous servants to run the household.Yet even into the 1940s the house would not have electricity, running water, refrigeration; it would have been open enough for insects, rats, snakes and--in remote areas--even wild animals to invade. Moves to new postings were frequent and thus life was unsettled. It was thought important to send children home to England for schooling, so that family members were separated. There were likely few other Europeans nearby, so that people--especially wives with no official work, possibly no children at home, and only a menage of servants to interact with all day--might feel very isolated. Indeed, women who found outside interests--whether their husbands' work, local charitable pursuits, or the outdoor life--were thought to be happiest.



"Dooreahs or Dog Keepers Leading Out Dogs"; aquatint by Samuel Hewitt from a drawing by Captain Thomas Williamson; 1806.

An establishment which was an Indian version of an English country estate was an ideal striven for by earlier British sojourners in India, few of whom could have ever achieved anything so ambitious in England.


"Christmas in India"; chromoxylograph from a drawing by E.K. Johnson; 1881. An idealized picture of British home life: attentive servants and happy children (who would be packed off to England for schooling before long).



Bungalow occupied by a British family in Ranchi; 20th Century; photograph courtesy of Major General R.C.A. Edge.


Tea Plantation bungalow; 1930s.

Interior of tea plantation bungalow; 1930s. Though large and sometimes well furnished, British bungalows in India might have very simple furnishings. Sometimes furniture was simply hired from Indian contractors.

English child on pony held by servant; 20th century; photograph courtesy of the Centre of South Asian Studies, University of Cambridge.

Advertisement for cooling equipment in the Hoghunter's Annual(Calcutta) for 1929.

Behind the Bungalow by "EHA," illustrated by F.C. MacRae, 14th edition (London: W. Thacker & Co; Calcutta and Simla: Thacker, Spink & Co., 1929). Originally published in 1889 (reprinting earlier newspaper sketches), this little volume went through numerous printings. Each chapter details the activities of some type of servant and the book's popularity testifies to the fascination their household servants held for the British (most of whom could never have hoped to maintain such an establishment in England).


Servant figurines; painted clay and lacquered fabric; late 19th century; and servant figurine; painted clay; 20th century. Such figurines were popular souvenirs available in great variety. These represent a bearer or butler, a bhisti or water carrier, and a sweeper.

A bearer or head servant; an ayah holding a European child; a dhoby or laundryman; the laundryman's wife. Company School paintings, South India (Trichinopoly) on mica; c. 1860.



Postcards depicting household servants; produced by both Indian publishers, such as Moorli Dhur and Sons of Ambala, and British, such as Higginbotham and Company of Madras and Bangalore; early 20th century.

The great profusion of cards reflects the great profusion of servants: a syce to care for the horses which virtually every sahib maintained; the ayah to care for young children; the sweeper, who maintained latrines and removed "night soil"; the dhurzi, more of a subcontractor than a servant, who would come and sit in a European house for days at a time doing the sewing. The bearer was a man's personal servant who would run the household of a bachelor sahib.
Sahibs and memsahinbs were especially intrigued by the dhobi or laundryman, who supposedly accorded unspeakably harsh treatment to their clothes to get them clean. Being able to employ an impressive number of servants -- far more than could have been afforded in England -- was an attraction of Anglo-Indian life (though many Britons professed their large households to be a mixed blessing).

Englishman being shaved by servant; postcard (Madras and Bangalore: Higginbotham and Company); early 20th century. Being shaved, even while still half asleep, epitomized for some the luxury of Indian servants. Even working-class British soldiers stationed in India would employ Indians to shave them while they still slept in their barracks bunks. The chair depicted here is a planter's long-sleever, the arms extended to provide a foot rest.
"Comic" postcards depicting the foibles of Indian servants--the lazy bearer who rests when his employer is away; the punkah-wallah who nods off when he is supposed to be awake pulling the rope that works the fan which cools his sleeping sahib (Madras and Bangalore: Higginbotham and Company); early 20th century.

"Inoculation against the Plague, Bombay"; "Military Cemetery, Dagshai, India"; postcards; early 20th century. From early days the British saw India as a place of danger and early death, especially due to disease.

Departure and Connections
The process by which Britain disengaged from political control of India was a long and arduous one. Though reaction against British rule was periodic, Indian nationalism evolved in the latter half of the 19th century, a process stimulated by the creation of the Congress Movement (actually founded by an Englishman) in 1885, as Indians increasingly opposed being ruled by a foreign power. The march to Independence involved protracted political maneuvering, various reforms, visiting British delegations, much debate and discussion, repressions, mass demonstrations, and -- in some places -- riots and terrorism. Mohandas K. Gandhi emerged as the guiding force of the independence movement. The Second World War weakened the power of the British Empire and a post-war Labour government in London undermined the dedication to empire. The decision was made by the British government to prepare for the independence of India, though two separate nations emerged -- Hindu India and Muslim Pakistan -- as did violence between religious groups.

Most of the British in India returned home to retirement or new lives. Some "stayed on" in various capacities, but the old system which had sent Britons to India as colonial rulers had ended forever and with it a unique mode of life. Those who spoke of this end spoke of it with a mixture of regret, good will, recognition of the inevitable, and pleasure in on-going ties to the new nations.

Beyond personal ties, however, were the cultural ones which had grown up over the course of more than two centuries. India obtained the English language -- indeed, created a distinct version of English -- a factor which had a profound influence upon the writing and literature of the subcontinent. The English language, on the other hand, borrowed numerous words from Indian languages (pajama, jungle, coolie, bungalow, kabob). More importantly, the Indian connection gave English literature a milieu dissected and projected by numerous British writers -- Kipling, Forster, Paul Scott, George Orwell, Rumer Godden. British landscape artists -- Edward Lear, Sir Charles D'Oyly, William and Thomas Daniell -- were attracted to India to create vivid images that introduced Europeans to the physical shape -- both natural and cultural -- of the great subcontinent. The tradition of Indian miniature painting adapted itself to a British market. European style buildings sprouted all over India, while British architects adapted Indian styles for use both in India and Britain. British dominance brought about many changes in Indian life, while the Indian connection made a lasting impact upon British popular culture. Indeed, India became ingrained in British consciousness -- as an image, as a place where friends or family members lived, as a symbol of British power. Since the Second World War, there has been a mass influx of Indians and Pakistanis into Britain -- a development enabled by former imperial connections -- so that today, perhaps ironically, many more people from the subcontinent live in England than Britons ever lived in India. In many ways these Asians are now transforming British life.

Family photo album; 1920s-1930s The opened pages show photographs of the family in Bournemouth, on the left. On the right are photographs of the Indian tea plantation where one family member spent his life. Many Britons had direct connections to India through family and friends, so that India was an immediate reality even for those who never went there, just another page in the family album.

Camp Coffee bottles; 1970s.
Labels for commercial products, such as this one of a British officer in camp in India with his Sikh orderly, reminded Britons of the Indian connection. That the label persisted into the 1970s suggests the enduring appeal of India for the British.

"India: The Imperial Cadet Corps, Composed Only of Indian Native Princes," cigarette card from another series, "Allied Cavalry"; issued by John Player and Sons; c. 1918.

"Ruins of the Antient City of Gour, Formerly on the Banks of the Ganges"; aquatint by Thomas Daniell; 1795.
Thomas Daniell and his uncle William were among the most successful of the British artists who visited India over the years, producing paintings and prints which conveyed to those at home what India looked like and which gave the Indian landscape a role in British art. The Daniells were in India 1794-96 and published dozens of aquatints in portfolios such as Oriental Scenery.

Painted blue earthenware plate by J. and R. Riley of Staffordshire; c. 1815.
This plate combines two aquatints by the Daniells, one of a Calcutta street, the other of a sacred tree in Bihar, to create a single image. Pottery with Indian motifs was another factor in bringing India to the British public.

Indian clerk, Malabar Coast; Company School painting, 19th century.
Because they wanted souvenir images of the India they knew, Britons in India began to patronize Indian artists who could provide them. Thus there arose the "Company School" of miniature painting, so called because the pictures were originally produced for employees of the East India Company. Though they drew upon a long tradition of miniature painting in India, the painters adapted their style for European consumption. The subtleties of the earlier traditions were sacrificed to produce fairly simple illustrations of a limited range of Indian life which the British encountered. Thus the Company paintings provided what was in some ways a restricted vision.

"Book Hawker and Wife," Company School painting on mica, North India (?); c. 1850;

"Mussalman [Muslim] Taking His Bride Home," Company School painting on mica, North India (?); c. 1850;
The mounting, decorations and labeling indicates that these images were parts of albums, probably brought home to England from India. Company School paintings tended to focus on a simple range of representative crafts and occupations, castes and ethnic groups, and commonly observed events and occasions.

"Khansamah Followed by Coolie Bringing Home the Provisions for the Day," Company School painting, Patna artist; c. 1880.

"Basket Makers," Company School painting by Bani Lal of Patna; c. 1880.

"Mysore Government Offices, Cubbon Park"; "Oilette" postcard (London: Raphael Tuck and Sons; c. 1910; "View of Calcutta from the Esplanade," steel engraving; 1850s (?), later hand coloring. Especially in the cities they founded, like Madras and Calcutta, but elsewhere as well, the British imposed European architectural styles.

In this engraving the European woman and child in the center appear to be engulfed by Indian humanity, but they in turn are dominated by the severe lines of the European structures in the near distance.

"Municipal Building" and "Victoria Terminus," photographs in a souvenir portfolio, "Views of Bombay"; late 19th century.
By the end of the 19th century British architects were mingling European and Indian styles in the structures they designed in India.

 
"The Legislative Buildings, Delhi (India)" and "The Secretariats of the Government of India," tear-out postcards (Delhi: H.A. Mirza and Sons); c. 1912.
By the time the British built New Delhi -- out of a desire to move their capital from Calcutta to a more central and more historically symbolic place -- the British had developed a style of architecture that fused Western and Indian features.

 
"The Royal Pavilion, Brighton," postcard (Brighton: A.W.W.); c. 1910; "North Gate, Pavilion, Brighton," postcard from a watercolor by W.H. Borrow (London?: Water Colour Post Card Co.); c. 1900; British structures influenced by Indian architecture, in Apollo, August 1970.
Indian architectural features also found their way into British buildings, most notably into the fantasy Royal Pavilion in Brighton, rebuilt in this style after 1817 for George IV when Prince of Wales. However, Indian influence can be seen in many other buildings.

"Court of Honour, Franco-British Exhibition, London, 1908," postcard published by Bonnett and Shum; 1908;


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