Hyderabad and the Princely States (Guha Part 2)

Part 2 in an ongoing series. Last week we talked about Chapter 2 of Ramachandra Guha's India After Gandhi. This week's topic is Chapter 3, which deals with the accession of the Princely States. Next week is Chapter 4, on the turmoil surrounding Kashmir in 1947-8

When they think about 1947, most people naturally think about the tragedy of Partition, which left millions of people dead and displaced. Partition resulted in the creation of two states, but what is left out of this story is an alternative history where instead of two new nations, independence might have seen the formation of three, or five, or five hundred independent nations.

For there were more than five hundred Princely States in existence in 1947. Each of these had its own ruler and court, and many had the trappings of fully independent states (such as railroads, currency, and stamps). All the same, they had to pay significant taxes to the British crown, and none were allowed to maintain their own armies. The Princely States were also, one might add, the most backward in India when it came to the situation of ordinary people. While British India had begun to build schools and universities, and develop the foundations of republican governance, the various Maharajahs were perfectly comfortable keeping their subjects in total, feudal subjection.

Very quickly, between the fall of 1946 and the summer of 1947, the vast majority of Princely States signed "Instruments of Accession," whereby they agreed to hand over their sovereignty to India. The chief architects of this development were Vallabhbhai Patel and his agent, V.P. Menon. While Patel and Mountbatten did much of the formal negotiation from Delhi, it was Menon who went to hundreds of different Maharajahs all over India, and worked out agreements. According to Guha, because of his indefatigability and his remarkable competence, Menon is one of the unsung heroes of this story.

After Kashmir (which we'll talk about next week), the state that gave the most difficulty in agreeing to Accession was Hyderabad, which was governed by a Muslim Nizam, but with a Hindu majority.

At 80,000 square miles, Hyderabad was a huge state, bigger geographically than Great Britain. The Nizam of Hyderabad was one of the wealthiest men in the world, and it's not hard to see why he resisted turning over his position of power and eminence to what would surely be a diminished role in a united India. Faced with the request that he integrate Hyderabad with India, he preferred independence, but at various points he suggested he might throw in his lot with Pakistan.

There were pro-Congress/Democracy groups in the state under the Nizam, as well as a significant Communist movement. But the most important group was the Nizam's own Ittihad-ul-Muslimeen, a kind of proto-Islamist movement, led by a radical (fanatic?) named Kasim Razvi (sometimes spelled Qasim Razvi). With the Nizam's support Kasim Razvi organized thousands of armed "Razakars" to protect the Nizam's interests and harrass his opponents.

This Kasim Razvi turns out to be quite an interesting character. Guha describes him as follows:

In April 1948, a correspondent of The Times of London visited Hyderabad. He interviewd Kasim Razvi and found him to be a 'fanatical demagogue with great gifts of organization. As a 'rabble-rouser' he is formidable, and even in a tete-a-tete he is compelling.' Razvi saw himself as a prospective leader of a Muslim state, a sort of Jinnah for the Hyderabadis, albeit a more militant one. He had a portrait of the Pakistani leader prominently displayed in his room. Razvi told an Indian journalist that he greatly admired Jinnah, adding that 'whenever I am in doubt I go to him for counsel which he never grudges giving me.'



Pictures of Razvi show him with a luxuriant beard. He looked 'rather like an oriental Mephistopheles.' His most striking feature was his flashing eyes, 'from which the fire of fanaticism exudes.' He had contempt for the Congress, saying, 'we do not want Brahmin or Bania rule here.' Asked which side the Razakars would take if Pakistan and India clashed, Razvi answered that Pakistan could take care of itself, but added: 'Wherever Muslim interests are affected, our interest and sympathy will go out. This applies of course to Palestine as well. Even if Muslim interests are affected in hell, our heart will go out in sympathy.' (68-69)

I quote this passage about Kasim Razvi because I think it hints at how much worse things could have gone in Hyderabad. By 1948, Razvi's Razakars were known to be harrassing Hindus in some of Hyderabad's larger cities (Aurangabad, Bidar, and the city of Hyderabad); some Hindus were beginning to flee to surrounding regions, causing refugee problems in neighboring Madras. There were also rumors that arms were being smuggled into Hyderabad from Pakistan as well as eastern Europe, which was just recovering from the mother of all wars. While the Nizam resisted acceding to India out of self-interest, Kasim Razvi and his Razakars were resisting out of ideology, and they had the numbers -- and would eventually have the arms -- to pose a threat to a new Indian government with lots of other problems to deal with.

After Mountbatten's departure in June 1948, the Indian union's patience with Hyderabad ran out, and in September 1948, a military force moved in. Within a few days the Razakars were out of business, and the Nizam publicly agreed to accede to India.

Today, I think, few people could seriously imagine a different outcome. But if the Indian government had been less focused on its objective, or if it had decided that military force wasn't necessary, or even if it had delayed further in using force, I think it's a distinct possibility that Hyderabad might have remained free for at least a few years longer, and the story of accession could have been much bloodier.

As to whether Hyderabad could have remained independent forever, it seems like a rather remote possibility -- though it is interesting to contemplate. (Perhaps someone should write a fictional, "bizarro world" version of modern South Asian history, with a massive, independent Hyderabad smack in the middle of the Deccan peninsula...)

[Cross posted at Sepia Mutiny]

Noah Feldman on U.S. Policy in Pakistan

The question comes up again and again when I talk to friends and colleagues about U.S. foreign policy. The question is most urgent when discussing the wars in Iraq and Afghanistan, but equally valid when the topic is the Indo-U.S. Nuclear deal, or even what is happening right now in Myanmar.

The question is this: is the U.S. acting in ways that are true to the credo of supporting and spreading democracy around the world, or does it merely do this when it is clearly in its own interests? Is present-day U.S. foreign policy governed by a "realist" philosophy (do what you have to do) or an "idealist" one (spread democracy)?

Noah Feldman has a think piece on this in a recent New York Times Magazine, where he gives special attention to the situation in Pakistan. To begin with, this is how Feldman frames the question:

As ideal and slogan, though, the creed of exporting democracy differs from the creed of expanding empire in one important respect: When we fail to follow it, we look hypocritical. An empire that extends itself selectively is just being prudent about its own limitations. A republic that supports democratization selectively is another matter. President Bush’s recent speech to the United Nations, in which he assailed seven repressive regimes, was worthy of applause — but it also opened the door to the fair criticism that he was silent about the dozens of places where the United States colludes with dictators of varying degrees of nastiness. (link)

The obvious examples of "realist" collusion are Saudi Arabia and Egypt, where the U.S. hasn't pressured for democratization, since in these cases more "democracy" might mean more anti-American Islamists. Regarding Burma/Myanmar, President Bush recently took a strong stance of condemnation, but in Feldman's view this may not be especially convincing:

The problem is that our support for dictators in some countries tends to undermine our ability to encourage democracy elsewhere, because it sends the message that we may change our tune the moment an immediate interest alters our calculations. The monks of Yangon have put their lives on the line; if our embrace of their cause is conditional on, say, our not needing any favors from the ruling junta this week, why should they trust us? Double standards are not merely hypocritical, but something much worse in international affairs: ineffective. (link)

In Feldman's analysis, the U.S. support for Pervez Musharraf is a little trickier.

Feldman actually sees the recent presidential election in Pakistan, and Musharraf's pledge to resign as Chief of Staff of the Army, as signs that democracy is working:

Under these circumstances, the best option is to pursue a chastened version of the democratization doctrine — one that makes no exceptions for friends while also recognizing that building durable institutions may do more good than holding snap elections. In Pakistan, the Supreme Court, buoyed by the national association of lawyers, pressured Musharraf into promising to resign his powerful position as army chief of staff and demilitarize the presidency. That kind of bravery deserves our support — especially because it reminds us that strong and functioning institutions are the preconditions to successful democracy; without them, elections may actually make things worse. (link)

Feldman doesn't get very specific about the various ways Musharraf has suppressed the voices of his political opponents in recent weeks, and doesn't mention the fact that the opposition parties in last week's presidential elections abstained their votes (admittedly, the fact that they merely abstained, rather than walk out, was a kind of victory of Musharraf).

Rather, the focus is on the institutions -- and Feldman does seem to have a point that the Supreme Court has emerged as one viable counterweight to Musharraf's executive authority. Institutions like a free media (which Pakistan has), an independent legislature (which it doesn't have, at present), courts, and political parties are in some ways as important as elections when thinking about what makes a real, sustainable democracy. (Fareed Zakaria makes much the same point in his book, The Future of Freedom)

Still, I'm not sure I can agree with Feldman's characterization of Musharraf's actions as "brave" -- nor do I think that the ongoing U.S. support for Musharraf's government is a good thing. A great deal will depend on whether Musharraf's resignation from the Army is real or just a sybmolic show (as I put it in an earlier post, a mere "change of clothes"), and also on what happens if and when a newly constituted Pakistani Parliament acts in ways that Musharraf doesn't like.

Writing Dissertations Faster

I'll be the first to admit it -- I rushed my dissertation a bit. I took my qualifying exams in August of 1998, and exactly three years later I defended. And two days after I defended, I started teaching at Lehigh.

Of course, there are good reasons for rushing a bit with an English dissertation. One of the biggest is exactly what is stated in this New York Times piece (which I presume many readers have already seen):

Fighting these trends, and stretching out the process, is the increased competition for jobs and research grants; in fields like English where faculty vacancies are scarce, students realize they must come up with original, significant topics. Nevertheless, education researchers like Barbara E. Lovitts, who has written a new book urging professors to clarify what they expect in dissertations; for example, to point out that professors “view the dissertation as a training exercise” and that students should stop trying for “a degree of perfection that’s unnecessary and unobtainable.” (link)

Of course, the pressure to come up with something original is not trivial. And elsewhere in the same article, it's pointed out that most Ph.D. programs in the humanities (including Lehigh's) require significant teaching commitments from their graduate students. It's hard to write a 200+ page dissertation while also teaching one, or even two classes a semester. Many students, especially those with young children or mortgages to pay, often find they also have to get teaching gigs during the summers to make ends meet. With such commitments, three years on a dissertation can easily become six, eight, or even ten.

Some students take forever to write because they're caught up in the quest for perfection. But far more end up as "tenured grad students" because these other commitments can make a serious focus on research quite difficult.

One of the increasingly popular methods for staying on track in English is the writing group:

Those who insist on dissertations are aware that they must reduce the loneliness that defeats so many scholars. Gregory Nicholson, completing his sixth and final year at Michigan State, was able to finish a 270-page dissertation on spatial environments in novels like Kerouac’s “On the Road” with relative efficiency because of a writing group where he thrashed out his work with other thesis writers.

“It’s easy, especially in our field, to feel isolated, and that tends to slow people down,” he said. “There’s no sense of belonging to an academic community.” (link)

I did not have this; it would have been helpful (indeed, it still might be helpful for me even now), though I do wonder about whether I could have found other dissertating students with whom I could have had productive conversations about work that was often only starting to be coherent.

One new tool for fighting academic isolation that I would suggest might be to find a sense of community online, by blogging the dissertation. It might sound anti-intuitive; several humanities scholar-bloggers I respect have argued that blogging under one's own name while still in grad school might do more harm than good. (The same folks have suggested you should watch out as junior faculty too! Oh well.) Perhaps graduate students interested in this track might get the benefit without the potential harm by blogging about their progress in the dissertation under a pseudonym?

A Chapter a Week: Ram Guha's "India After Gandhi"

I've had Ramachandra Guha's India After Gandhi on my shelf for a couple of months, waiting to be seriously cracked. Why not read it together? It's not a book club that I'm suggesting, or at least, not exactly -- since anyone who proposed an 850 page historical tome as a book club selection would have to be out of his mind.

What I propose is this: we'll look at a chapter or so a week, and go in sequence. In each case, I'll try and present some of the main ideas in each chapter in a blog post, so readers can participate in the discussion even if they haven't read that chapter of the book. The idea is to do a survey of post-independence Indian history with emphasis on the conflicts that have occurred in various states. Guha tends to be much more pro-Nehru than is fashionable these days (since liberalization, many people blame Nehru for keeping India behind; I think this is mistaken). He is also scrupulous in looking at "marginal" communities such as the tribals, who are often left out of major histories. From the chapters I've read, Guha seems to be quite fair in his approach, and his style of writing is accessible without being 'dumbed down' in the least.

Next week's topic will be chapter 3, "Apples in the Basket," where Guha looks at how the Princely States were incorporated into the union -- sort of a neglected topic. For now, however, I wanted to look at a controversy that has come up around one of the earlier chapters (Chapter 2), where Guha talks about the events leading up to Partition.

* * *

Reihan Salam has given his opinion, on the "Partition" chapters, and on the book as a whole, which he disliked. The following is from a blog post Salam did at the blog The American Scene shortly after Tyler Cowen announced he would be discussing the book at his own blog:

Because I hold Tyler Cowen in the highest esteem, so much so that I will buy almost anything he recommends, I purchased Ramachandra Guha's India After Gandhi.

And it's bad. Really, really bad.

Basically, this is a work of hagiography (of Nehru, specifically, who deserves better by dint of having been an actual human being, and a quite shrewd one at that) that reflects an intensely partisan outlook: Guha is a partisan of the India's bien-pensant upper-middle left. You'd be far better served by reading anything by Ayesha Jalal or the Marxist intellectual Aijaz Ahmad. Amazingly, given that Guha is a serious scholar and (supposed) left intellectual who has considerable spent time outside India, he offers a Attenborough-esque portrait of a dastardly Jinnah and he demonizes Pakistan. (link)

I couldn't disagree with Reihan more. First of all, I'm not sure how Ramachandra Guha is "intensely partisan," and I'm not sure exactly what is mean by "India's bien-pensant upper-middle left." If he is referring to Indian leftists who come from privileged backgrounds, I think all leftists who are academics would probably be described that way, including, without question, Aijaz Ahmad. Having been a reader of Ram Guha's essays in magazines like Outlook for the past few years, I'm not even really sure it's accurate to say that Guha is a "leftist" at all -- if anything, his recent opinions have seemed to me to be more centrist than anything else. (We could discuss this.)

I also think Salam is wrong on substance. I don't think Guha demonizes Jinnah or Pakistan, certainly not in the early chapters. In chapter 2, Guha allocates blame for the disaster of the Partition three ways: 1) the Congress Party, especially Nehru, who early on disregarded the demands of Jinnah and the Muslim League, 2) Jinnah and the Muslim League, and 3) the British, who to some extent fanned the flames of communal hatred to protect their own interests.

Here are two paragraphs where Guha gives a brief account of the political break-down between Congress and the Muslim League that led the Muslim League to seek Partition:

It is true that Nehru and Gandhi made major errors of judgment in their dealings with the Muslim League. In the 1920s, Gandhi ignored Jinnah and tried to make common cause with the mullahs. In the 1930s, Nehru arrogantly and, as it turned out, falsely, claimed the Muslim masses would rather follow his socialist credo than a party based on faith. Meanwhile, the Muslims steadily moved over from teh Congress to the League. In the 1930s, when Jinnah was willing to make a deal, he was ignored; in the 1940s, with the Muslims solidly behind him, he had no reason to make a deal at all.

It is also true that some of Jinnah's political turns defy any explanation other than personal ambition. He was once known as an 'ambassador of Hindu-Muslim unity' and a practitioner of constitutional politics. Even as he remade himself as a defender of Islam and Muslims, in his personal life he ignored the claims of faith. . . . However, from the late 1930s on he began to stoke religious passions. The process was to culminate in his calling for Direct Action Day, the day that set off the bloody violence and counter-violence that finally made partition inevitable. (41-42)

Jinnah is certainly being criticized here for stoking the fires of communalism to his own advantage. But I think Guha is being fair when he refers to Nehru as "arrogant" earlier on in the process.

Guha argues that partition was inevitable by 1946, and nearly inevitable as early as the 1940s. The Muslim League, which in 1927 was quite small, had expanded rapidly in the 1930s, running largely on a platform of "Muslim Unity," and by 1940 started calling for a separate state. The communal platform worked: Guha points out that by 1944 the party had 500,000 members in Bengal and 200,000 members in Punjab. It was not just Jinnah's ambition -- the Muslim League was a genuine mass-movement.

Guha also looks at the Provincial Assembly elections of 1946, which pretty much sealed the deal for Partition. Again, the Muslim League ran on a Muslim Unity/Pakistan platform, and was highly successful. Of the 492 "reserved" seats for Muslims in 1946, the League won 429 seats. The Congress still had an overall majority (927 seats), but the anti-Pakistan Muslim representatives were effectively swept out of power, leaving the Congress with no negotiating power whatsoever.

As for whether Jinnah was right or wrong, it's now hardly worth arguing over. All but the most extreme religious partisans now accept the division of India as a fact, not likely to ever be reversed.

However, it is interesting to compare Jinnah's account of why he desired Partition with that of a pro-Congress Muslim intellectual, Maulana Azad. Both of these quotes are epigraphs to Guha's Chapter 2, and I find them quite telling:

M.A. Jinnah: the problem in India is not of an intercommunal but manifestly of an international character, and must be treated as such. . . . It is a dream that Hindus and Muslims can evolve a common nationality, and this misconception of one Indian nation has gone far beyond the limits, and is the cause of most of our troubles, and will lead India to destruction, if we fail to revise our actions in time. The Hindus and Muslims belong to two different religious philosophies, social customs, and literature. They neither intermarry, nor interdine together, and indeed they belong to two different civilizations which are based mainly on conflicting ideas and conceptions. Their aspects on and of life are different. (from Jinnah's Presidential Address, 1940)

Maulana Abul Kalam Azad: It was India's historic destiny that many human races and cultures should flow to her, finding a home in her hospitable soil, and that many a caravan should find rest here. . . . Eleven hundred years of common history [of Islam and Hinduism] have enriched India with our common achievements. Our languages, our poetry, our literature, our culture, our art, our dress, our manners and customs, the innumerable happenings of our daily life, everything bears the stamp of our joint endeavour. . . . These thousand years of our joint life [have] moulded us into a common nationality. . . .Whether we like it or not, we have now become an Indian nation, united and indivisible. No fantasy or artificial scheming to separate and divide can break this unity. (from Azad's Congress Presidential Address, 1940)

Again, it probably isn't fair to ask Jinnah to play by today's standards, but I find myself much more in agreement with Maulana Azad's view of history and of the shared, hybrid Indian culture he espouses.

New vs. Old U.S. Citizenship Tests

It's fair to say that we ought to be able to pass the tests we ask other people to take. The U.S. citizenship test has traditionally had enough oddball questions in its question pool that I suspect many citizens wouldn't actually pass. Now it's been revised, and the Times surveys a range of ideological responses to the changes -- some immigrants groups are outraged, etc. However, if you look at the actual exams (the new exam question pool is here; a comparison of the new and old exams is here), it seems clear that the new exam is a huge improvement from the point of view of mechanics: the clarity and phrasing of the questions is now much, much better.

For example, one old question was "Where does freedom of speech come from?" What is that asking, exactly? Another bad one: "Why are there 100 senators in the U.S. Senate?" It's obvious what is meant (50 states X 2 senators per state), but the phrasing is bad. It's now so much why as how you get 100 senators.

Another poorly phrased question from the old exam is "What are some of the basic beliefs of the Declaration of Independence?" Again, it's a bit strange to refer to the "beliefs" of a written document. Better phrasing might be, "What are some of the principles expressed in the Declaration of Independence?"

Among the new questions, there are very few that have these kinds of problems. Admittedly, some of them are a bit more difficult from a straight historical perspective ("What territory did the United States purchase from France in 1803?"), but it's not hard to go learn (and yes, memorize) the answers.

Was This Photograph Staged?

Above is a photo by Roger Fenton, taken in 1855, during the Crimean War. In a blog post at the New York Times, documentary filmmaker Errol Morris researches the history of the photo, focusing on the cannonballs in the middle of the road. Susan Sontag and other historians of photography have argued that the cannonballs were probably intentionally scattered by the photographer to create the illusion of danger, mainly because Fenton also took another photo from the same tripod position the same day -- where the cannonballs are lined up neatly on the side of the road.

Morris does find one historian who suggests a possible alternative to the prevailing theory about the photograph -- perhaps it wasn't staged after all? The alternative theory is that the cannonballs were lined up because they were going to be "harvested" by the soldiers Fenton was traveling with, and recycled against the Russians who shot them in the first place.

Canon Wars Redux

There are many good points made in Rachel Donadio's NYTSBR essay, "Revisiting the Canon Wars." Her argument, which is really more a skeleton that allows her to get quotes from fifteen different academics, is that the issues raised by Allan Bloom's The Closing of the American Mind (1987), the book that started the first strong reactionary thrust in the Culture Wars, are still relevant to humanities academics even now that the dust has apparently settled somewhat. (Or perhaps we've all just become more dusty, I don't know.)

First, there's a great quote from John Searle:

Searle also noted a “certain irony” that the Western canon, from Socrates to Marx, which had once been seen as “liberating,” was now seen as “oppressive.” “Precisely by inculcating a critical attitude,” Searle wrote, “the ‘canon’ served to demythologize the conventional pieties of the American bourgeoisie and provided the student with a perspective from which to critically analyze American culture and institutions. ... The texts once served an unmasking function; now we are told that it is the texts which must be unmasked.”

I'm not sure that's true -- the purpose of a Canon, one could just as easily argue, is to create a bourgeois consciousness. Only the earlier generation of "leftyprofs," I think, felt the point was to unmask that consciousness rather than nurture it.

In one sense the debate has been superseded by what's happened in American universities since the 1980s, which is a growing sense that the humanities constitute only a minor component, rather than the core. Other segments of the university -- the sciences, business, engineering -- get the lion's share of funding (they also generate their own funds), and also the lion's share of the university administration's attention. Humanities academics are now in some sense all on the same side -- we have to prove we're still relevant:

All this reflects what the philosopher Martha Nussbaum today describes as a “loss of respect for the humanities as essential ingredients of democracy.” Nussbaum, who panned Bloom’s book in The New York Review in 1987, teaches at the University of Chicago, which like Columbia has retained a Western-based core curriculum requirement for undergraduates. But on some campuses, “the main area of conflict is trying to make sure that the humanities get adequate funding from the central administration,” Nussbaum wrote in an e-mail message, adding, “Our nation, like most nations of the world, is devaluing the humanities vis-à-vis science and technology, so constant vigilance is required lest these disciplines be cut.” Louis Menand, a Harvard English professor and New Yorker staff writer who serves on Harvard’s curriculum reform committee, concurs: “The big question for humanists is, How do we explain why what we do is important for people who aren’t humanists? That’s been tough, really tough.”

It's rare that I see a Louis Menand or Martha Nussbaum quote I don't like, and this is no exception.

The second section of the essay gets into some more specific Canon questions, and brings quotes from Stanley Fish, Philip Roth, Michael Berube, Gerald Graff, Tony Judt, and John Guillory. There is some of the usual to-and-fro over Toni Morrison and identity politics. I think Gerald Graff's point is worth considering:

To some, another question is how to get students to read critically in the first place. “What does it profit progressives to get minority writers like Walker and Black Elk into the syllabus if many students need the Cliffs Notes to gain an articulate grasp of either?” asked Gerald Graff, an English professor at the University of Illinois at Chicago who has written on the canon wars.

Arguably, the way to make sure students have the tools to interpret great works of literature by Shakespeare and James Joyce and Salman Rushdie is to put more emphasis on interpretive method, not to go back to only teaching Shakespeare. This might be something that conservatives and progressives in the English department could all agree on, if, first, conservatives could be convinced that everything wouldn't be better if the English Department restored its old, Canon-backed "prestige" (most of our students aren't aware that it's gone). As for what "progressives" need to be convinced of, it gets a little more complicated. It's more than just identity politics -- "disciplinary balkanization" might be a more accurate way to describe what ails us.

Video Mashup

Primus, "Welcome to this World" vs. the dance scene (or as Bollywood fans say, "picturization") of Mohammed Rafi's "Jan Pehechan Ho" in the 1966 film Gumnaam (original version here)

Often, it seems like YouTube users get excited about Indian music and Bollywood for the wrong reasons. There's a kitsch factor: look at these stoooopid Indian people trying to rip off Michael Jackson! But I think this is something a little different: the juxtaposition takes the frenetic dance steps and the fact that everyone is wearing masks, and makes it into something slightly ominous.

Dear President [...]

Well, you did it again, President [...]

Your opponents are flummoxed, perhaps even a little humiliated after your latest political demonstration. They thought they had you in a tight spot, but you played your cards carefully, and you showed everyone you know how to use your authority. You used your people well. Yes, you say, you're a little diminished now, but who wouldn't be, after so many years in charge of a large and fractious country?

You certainly know the art of political self-preservation, and you have a talent for putting on a show. You have little interest in democracy, but you have always known how to use the media when it suits you, and the latest incident is no exception. Your opponents call you all kinds of names, but they have always underestimated your talent.

Of course, there are the courts. The lawyers and judges will come after you and your friends -- they have been doing so already -- and you may lose a few important allies along the way. Necessary sacrifices! And yet in the end, judges merely wear robes, and their words of condemnation do not carry force by themselves. (Judges can also easily be replaced, as you have shown.) Justice, in short, is merely a word, a debating point for powerless intellectuals like myself. Unqualified, absolute Power -- that is where you deal.

It comes down to this: you have the support of the military, and the military is everything. The needs of security and the projection of strength carry great emotional force for most citizens. The fact that you have weakened your country's democratic institutions does not particularly worry you. It is doubtful that your citizens will demand their return; democracy can always be sacrificed in the name of security, can it not? The simmering resentment of the masses, in all except extreme cases, can be managed, can it not? (That is what tear gas is for.)

You may win this round -- indeed, by quieting your opponents, it is hard to see how it could be otherwise. You may or may not stay in power much longer yourself, but you have a good chance of seeing a friendly successor continue your policies. If you are as smart as you have seemed to be thus far, you will avoid the disgrace that ended the careers of many of your predecessors.

History, however, will still judge you. It will always be there, staring back at the waste of these years, casting an unblinking eye on the mess you've made.

[Which President, of which country?]

Sameness, what Sameness?

Mukul Kesavan has a column in the Calcutta Telegraph. It is, I think, the first full-frontal attack on the desi blogosphere that I've seen published in an Indian newspaper.

And it's so, so wrong. Let's start at the beginning:

Every English-speaking Indian man between 25 and 60 has written about the Hindi movies he has seen, the English books he has read, the foreign places he has travelled to and the curse of communalism. You mightn’t have read them all (there are a lot of them and some don’t make it to print) but their manuscripts exist and in this age of the internet, these masters of blah have migrated to the Republic of Blog. A cultural historian from the remote future (investigating, perhaps, the death of English in India) might use up a sub-section of a chapter to explore the sameness of their concerns. Why did a bunch of grown men, in the late 20th and early 21st centuries, write about the same movies, novels, journeys and riots? Why Naipaul? Why not nature? Or Napier? Or the nadeswaram? Why Bachchan? And not Burma? Or Bhojpuri? And, most weirdly, why pogroms and chauvinism? Why not programmes on television? (link)

First, my biggest complaint with Kesavan's piece is his refusal to name names. The "Republic of Blog" is for him guilty of a mind-numbing sameness, but if he doesn't tell us what blogs he's reading, it's impossible to verify what he says.

Second, why only men? Aren't there lots of Indian women bloggers? Indeed, there are too many to list, so let's just name one good one: Rashmi Bansal's Youth Curry.

Third, why not acknowledge that people are blogging in various Indian languages? In addition to its English "main page," Desipundit links to blogs in Hindi, Tamil, Telugu, Kannada, Bangla, and Marathi. (Sadly, no Punjabi...)

Then the substantive question -- amongst Indian male bloggers writing in English, is there in fact a deadening sameness? Do people really only talk about, as Kesavan suggests 1) Hindi films, 2) English novels, 3) various and sundry travels, and 4) Communalism? And do the comments on communalism all take a left-center approach (commonly derided as "pseudo-secular")?

Two of the four topics named by Kesavan, English-language novels and communalism, are a little strange coming from him; Kesavan is himself the author of an English-language novel (quite a good one, actually), as well as a book called Secular Common-Sense. (More recently, he published a book about Cricket, Men in White, which I haven't seen.)

I think a quick look at some of the links at the (now dated) Top 100 Indian blogs at Blogstreet.com suggests a great deal more diversity than Kesavan allows. He doesn't mention all the tech blogs (there are LOTS of those, and they get many more readers than even popular general interest blogs like India Uncut), cooking blogs, defense policy blogs, or, for that matter, cricket blogs.

It's true that a lot of what people post on their blogs often isn't that exciting; it's intellectual chit-chat, quick links, and regurgitated news. But I think that chit-chat is, in an indirect way, actually a really important sign of a society's well being. And when the discussions turn to politics, the to-and-fro of conversations (and yes, arguments) that take place on blogs as well as in the mainstream media can be a really important way by which democracy sustains itself. Blogging can be one measure of the health of civil society.

It isn't the end of the world...

Steve Wasserman, former editor of the L.A. Times Book Review, has a long account of the decline of book sections in America's newspapers in the CJR. I think his main goal is to try and make a case for the importance of the book review, but his essay considers in depth the possibility that a serious literary culture will survive the removal or reduction of book review sections at many newspapers.

Even as these sections are declining, good things are happening, and I'm not just talking about blogs. Online sales, for example, give a lot of power to the consumer:

Regional theaters and opera companies blossomed even as Tower Records closed its doors. CD sales might have been slipping, but online music was soaring. Almost ten years later, Peter Gelb, the Metropolitan Opera’s new general manager, understands this cultural shift better than most and launched a series of live, high-definition broadcasts of operas like Puccini’s Il Trittico and Mozart’s Magic Flute shown at movie theaters across America. His experiment was a triumph, pulling in thousands of new viewers. As Alex Ross reported in The New Yorker, Gelb’s broadcasts “have consistently counted among the twenty highest-grossing films in America, and have often bested Hollywood’s proudest blockbusters on a per-screen, per-day average. Such figures are a timely slap in the face to media companies that have written off classical music as an art with no mass appeal.” The truth is that many people everywhere are interested in almost everything.

Thanks to Amazon, geography hardly matters. It is now possible through the magic of Internet browsing and buying to obtain virtually any book ever printed and have it delivered to your doorstep no matter where you live. This achievement, combined with the vast archipelago of bricks-and-mortar emporiums operated by, say, Barnes & Noble or Borders or any of the more robust of the independent stores, has given Americans a cornucopia of riches. To be sure, there has also been the concomitant and deplorable collapse of many independent bookstores—down by half from the nearly four thousand such stores that existed in 1990. Nevertheless, even a cursory glance at the landscape of contemporary American bookselling and publishing makes it hard not to believe we are living at the apotheosis of our culture. Never before in the whole of human history has more good literature, attractively presented, sold for still reasonably low prices, been available to so many people. You would need several lifetimes over doing nothing but lying prone in a semi-darkened room with only a lamp for illumination just to make your way through the good books that are on offer.

It seems hard to escape the likelihood that conventional literary book reviews are going to continue to decline in the years to come. A few newspapers (NYT, WaPo) will continue to carry them, as "prestige" sections, much the way the major movie studios keep making a few money-losing art house films on the odd chance that one of them might win an Oscar. Most other newspapers are looking at their bottom lines, and choosing to buy their reviews from the Associated Press rather than retain full-time book reviewing staff.

But the decline is largely about money -- the financial woes of major newspapers in the internet age -- not the liveliness of the cultural mix that leads some people to write interesting novels, and other people to buy them and appreciate them. As long as there are some mediating channels that help readers find good new books, the loss of book review sections at newspapers like the Atlanta Journal-Constituion might not be so damaging after all. What exactly those mediating channels will be, and how they'll reach readers -- it's got to be more than just blogs and Amazon reader reviews, I think -- remains somewhat up in the air.

"Vanaja" -- a Telugu Art Film in New York

After running at myriad film festivals all over the world, the Telugu film Vanaja is opening as a commercial release in New York this weekend; it will be opening more broadly around the U.S. in the next month.

Vanaja an art film, which is to say, the director, Rajnesh Domalpalli, doesn't come out of the "Tollywood" world of commercial Telugu cinema (he actually has an M.F.A. from Columbia, and the script for this film was submitted as his Master's Thesis). Domalpalli's primary actors are nearly all amateurs -- people he found on the street. Carnatic music and Kuchipudi dance play important, but not overwhelming, roles in the film, and even there, it appears the characters actually spent months training in these rigorous arts.

This is a film about caste and class relations in a village setting, but Domalpalli doesn't take the familiar route seen in many other films about village life (i.e., villagers are exploited, landowners are inherently evil). Here, the rich people, though they do not always behave sympathetically, are as human and complex as Vanaja herself. I don't want to get too bogged down in plot, but suffice it to say that the romance in the film follows a surprising course.

Throughout, Domalpalli pays very close attention to details, including sets and staging, and the result is a film that feels very natural, yet is full of visual pleasures. The colors are rich, though not unrealistically so, and the acting is much better than one would expect from an all-amateur cast and a novice director.

I'm very curious to know how this film might be received in India, in particular in Andhra Pradesh. Unlike the films of, say, Deepa Mehta, who I've now come to feel makes her movies primarily for western audiences, Domalpalli's Vanaja might actually be popular with Desi viewers. (My mother-in-law, who is visiting us from Bombay, liked it.)

One other thing, the set of cymbals on the right side of the photo above is called a Nattuvangam. (The word of the day is Nattuvangam. Say it. Good.) Though I'm a little confused, because this site defines Nattuvangam a little differently; I gather that "Nattuvangam" refers both to the cymbals and to the act of conducting the dance by playing the cymbals?

Jonathan Letham, on Influence

I missed Jonathan Lethem's "The Ecstasy of Influence" when it came out in Harpers back in February. Today he was on my local NPR, and they were discussing the essay. It's a pretty inspired work of cultural criticism, which is at times quite sensitive to the processes by which works of art are brought into being:

Most artists are brought to their vocation when their own nascent gifts are awakened by the work of a master. That is to say, most artists are converted to art by art itself. Finding one's voice isn't just an emptying and purifying oneself of the words of others but an adopting and embracing of filiations, communities, and discourses. Inspiration could be called inhaling the memory of an act never experienced. Invention, it must be humbly admitted, does not consist in creating out of void but out of chaos. Any artist knows these truths, no matter how deeply he or she submerges that knowing. (link)

But Lethem also makes a compelling case that modern copyright law needs to be rethought in certain ways. (There are certain echoes of Lessig's arguments in Free Culture here.)

What Lethem doesn't really address is the real sense of violation that people who consume plagiarized works of art feel when they discover that a book or a piece of music is not what it says it is. There should be more scope for free appropriation than there currently is, especially in this digital era, but I think the limits of that appropriation need to be respected. The concept of authorship may have grown distorted with the advent of what Lethem calls "monopoly of use," but authorship is still there (along with plagiarism as its nemesis), and not just in the minds of literary and cultural critics.

Noah Feldman's Complex Definition of "Secular"

Noah Feldman has a piece on Religion in Schools in the New York Times, focusing primarily on the question of the controversial Muslim-themed charter school proposed in New York, the Khalil Gibran International Academy. Feldman's definition of what constitutes a secular space is a complex one:

The source of the confusion is the mistaken notion that the categories “religious” and “secular” are strictly binary, like an on-off switch. It’s true that some things are inherently religious, like a prayer or a church or a Torah scroll. (It would be impossible to make heads or tails of them without reference to their religious nature.) But it’s also true that many things that are not inherently religious are not inevitably secular either: they can be infused with religious meaning through the intention of a believer. A gymnasium or a warehouse has a perfectly secular use but also can be consecrated by worshipers who invoke God’s name there for purposes of worship. Examples of what you might call “dual use,” such things can be at once secular to one person and religious to another.

The most convincing interpretation of our constitutional tradition is that the government may not engage in or pay for conduct that is inherently religious but may accommodate religion when the steps taken to do so are not inherently religious in themselves. The phenomenon of dual use suggests a helpful way of restating this requirement: the state may expend resources to accommodate activities that are religious in the eyes of the believers as long as those activities can still be performed by the general public that interprets them as secular. (link)

This might seem wishy-washy, but actually I think it makes a good deal of sense. In the end, Feldman does come out against public funding for the Khalil Gibran Academy, as well as a Jewish-themed charter school proposed in Los Angeles.

New Novel About Ramanujan -- "The Indian Clerk"

There's a new novel about the Indian mathematician Srinivasa Ramanujan by David Leavitt; it's called The Indian Clerk. Leavitt appears to be working with the approach taken by Pat Barker and others, in producing a fiction that is strongly based on actual facts, and which is the product of his own extensive research on the relationship between Ramanujan and the British mathematician G.H. Hardy.

The blog The Elegant Variation recently had an extensive series of posts dedicated to the book, including a long excerpt here and an interview here. I haven't read it yet, though I'll definitely be looking for it the next time I am in a bookstore. Here are a couple of paragraphs, from immediately after G.H. Hardy receives his first letter from Ramanujan in Madras, with several pages of groundbreaking mathematical proofs attached:

Hardy shifts Hermione, much to her annoyance, off his lap, then gets up and moves to his windows. Beneath him, two gowned undergraduates stroll arm in arm toward the archway. Watching them, he thinks of asymptotes, values converging as they near a sum they will never reach: a half foot closer, then a quarter foot, then an eighth… One moment he can almost reach out and touch them, the next—whoosh—they're gone, sucked up by infinity. Now there's a divergent series for you. The envelope from India has left a curious smell on his fingers, of soot and what he thinks might be curry. The paper is cheap. In two places the ink has run.

This is not the first time that Hardy had received letters from strangers. For all its remoteness from the ordinary world, pure mathematics holds a mysterious attraction for cranks of all stripes. Some of the men who have written to Hardy are genuine lunatics, claiming to have in their hands formulae pointing to the location of the lost continent of Atlantis, or to have discovered cryptograms in the plays of Shakespeare indicating a Jewish conspiracy to defraud England. Most, though, are merely amateurs whom mathematics has fooled into believing that they have found solutions to the most famous unsolved problems. I have completed the long-sought proof to Goldbach's Conjecture—Goldbach's Conjecture, stating simply that any even number greater than two could be expressed as the sum of two primes. Needless to say I am loath to send my actual proof, lest it fall into the hands of one who might publish it as his own…Experience suggests that this Ramanujan falls into the latter category. Being poor—as if mathematics has ever made anyone rich! I have not given the actual investigations nor the expressions that I get—as if all the dons of Cambridge are waiting with baited breath to receive them!

Nine dense pages of mathematics accompany the letter. Sitting down again, Hardy looks them over. At first glance, the complex array of numbers, letters, and symbols suggests a passing familiarity with, if not a fluency in, the language of his discipline. Yet how strangely the Indian uses that language! What he is reading, Hardy thinks, is the equivalent of English spoken by a foreigner who has taught the tongue to himself. (link)

Personally I find this type of approach -- using the novel to work as an outlet for research on real historical problems -- very rewarding. Teaching Barker's Regeneration last spring, I found found that students got a lot out of the cross-referencing of actual historical documents (i.e., relating to Siegfried Sassoon and the development of modern psychology) with the literary text at hand.