Category Archives: History

Welcome Grandmaster P!

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We at Sepia Mutiny would like to extend a very snarky hearty welcome to the newest Sepia Macaca: Puran Singh. That’s right – Deep is a daddy! [Mothers everywhere want to know what the rest of us are waiting for]

Puran Singh (“Master P,” as my brother is already calling him) was born yesterday at 8pm. He’s 8 pounds, 2 ounces (3.7 Kg), and both he and his mother are doing well. We have lots of family around helping us out and giving support (thanks, everyone), and the hospital experience has been pretty good, though the final stage of labor was difficult (I guess it always is).

The name means “fulfillment,” “completion,” or “perfection.” No one in our family has been named “Puran,” but there are a couple of famous people who have had this name: including Bhagat Puran Singh and also a famous Punjabi poet. In the Sikh tradition, the first letter of a baby’s name is usually chosen by opening the Guru Granth Sahib at random, and taking a “Vakh.” The first letter of the page opened is supposed to be the first letter of the baby’s name. In our case, we got “P,” and I immediately thought of “Puran…” [Link]

P is for Perfection

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Burnt Cork and Grease Paint

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bamboozled.jpegThere’s a powerful scene in “Bamboozled,” Spike Lee’s most difficult and underappreciated movie, in which the street-actor characters played by Savion Glover and Tommy Davidson, having been recruited into a scheme that involves staging a deliberately outrageous, racist pilot for a TV show, find themselves in the dressing room applying blackface. The camera lingers as the cork burns and the grease paint is prepared, and pulls back to show us the characters as they see themselves in the mirror, watching their natural brown hues turn to a shiny, oily black.

Blackface was both insult and injury. Used by white actors, it offered literal cover for the most offensive caricature; used by black actors, it represented a negation of oneself that was demanded to earn a living as a performer, and worse, the prerequisite of dehumanization in order to represent those portrayed as one’s own community, one’s own self. More than any law or repressive policy, it sent the message that black people were simply not human.

kate_1.jpgOver the weekend, I was shown a tube of grease paint of a make used back in the blackface heyday. A small, banal object, yet one invested with so much and so troubling a meaning. Well it turns out that just a couple of days earlier, the British daily The Independent ran this front-page image in honor of its “Africa issue” with half of the day’s revenues to help fight AIDS on the continent. The depiction is of Kate Moss, the decidedly non-black British fashion model and alleged onetime cocaine/heroin fiend, not only blackened but Blackened — bigger lips, thicker brows, fleshier cheeks. “NOT A FASHION STATEMENT,” the headline blares, while an inset on the sidebar promises a poster of the image inside.

Here’s a British term: BOLLOCKS! That’s also the view of Sunny from Asians in Media and Pickled Politics, our sister-from-another-mother site from across the pond, who puts it succinctly:

Could they not find a black model to represent Africa?

A particularly typical example of liberal guilt “we-feel-sorry-for-you” racism. You see they would have liked to to put a black model on the front but she just would not have sold as many copies. So they used a druggie.

It would have been better for the Indy to not even bother.

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Pandita Ramabai’s Book on America (1889)

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ramabaibw.jpg In a class I’m teaching this fall, we’re looking at Pandita Ramabai’s book on America, which has been recently translated by Meera Kosambi as Pandita Ramabai’s American Encounter (2003). The original book was written in Marathi in 1889, and published as United Stateschi Lokasthiti ani Pravasavritta, which translates to The Peoples of the United States. It’s an intriguing book — part of the small group of “Easterner goes West” books published in the 19th century, coexisting uneasily alongside dozens of conventional, Orientalist travel narratives that describe the mystic, masalafied “East.” What Ramabai has to say about America is interesting partly for the oblique criticisms of colonialism and racism one finds at various points, and partly because of her staunch, unapologetic feminism.

Meera Kosambi has a thorough introduction to the book and to Pandita Ramabai, which is the source of most of the information in the post below. First off, the basic biography: Pandita Ramabai was born to a Brahmin family in Maharashtra in 1859. In a personal memoir she writes that her father (known as Dongre) went out on a limb and taught her Sanskrit, and also taught her to read and recite from the Puranas — considered completely off-limits to women at the time. But both of her parents died in in 1874 [approximately] because of famine, and Ramabai and her brother wandered around India until they ended up in Calcutta in 1878. They impressed the local Sanskrit experts (Calcutta, being more progressive, didn’t shun a female Sanskrit scholar), who granted Ramabai the name “Pandita,” in honor of her learning. Unfortunately, her brother died soon afterwards, and Ramabai married one of his friends, a lawyer from the Shudra caste named Bipin Behari (also known as Das Medhavi). The couple was ostracized for the cross-caste marriage, and tragically, Medhavi died just a couple of years later (in 1880), leaving Ramabai to raise their daughter Manorama, completely on her own. Continue reading →

The original Indian American lobby

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We’ve had a few posts in the past on the growing influence of the Indian American Lobby (see 1,2,3), particularly with regards to the U.S./India nuclear deal. However, a new book set for release stateside next month takes us old school. Long before Indian Americans were lobbying for a nuclear deal with India they were lobbying for the basics, such as civil rights here and freedom for India. Indolink.com has a very informative review:

“Sikhs, Swamis, Students, and Spies: the India lobby in the United States, 1900-1946” is the title of a new book, authored by veteran South Asian scholar Dr Harold Gould, of the University of Virginia, and scheduled for release later this month by Sage Publications.

The subtitle suggests that it deals with the pioneers who confronted racism and opened America to South Asians, reflecting, as Joan Jensen informs us in her earlier classic study ‘Passage from India,’ “The story of how Indian immigrant pioneers settled in a hostile land and struggled to enjoy rights equal to those of Euro-Americans.”

That’s certainly a part of the historical confrontation between desis and non-desis in North America. It should be remembered that this was a time when the process of becoming an American citizen was one from which Indians were excluded through an increasingly complex maze of laws and regulations. Indeed, Indians were the only class of people whose citizenship was revoked because they did not neatly fit into the then commonly accepted racial categories of Caucasian, Mongolian, and Negro.

This was also a time when the chief of the bureau of naturalization notified all United States attorneys to oppose actively the granting of naturalization to “Hindoos or East Indians” and to instruct clerks of courts in their districts to refuse to accept declarations of intention or to file petitions for naturalization. Attorneys were also asked to file motions for orders to cancel declarations of intention already filed by Indians.

That’s why, in 1907, when Bengali student Taraknath Das was refused an application for citizenship in San Francisco, he wrote to the attorney general: “May I ask you if the Hindus who belong to the Caucasian stock of the Human race have no legal right to become citizens of the United States, under what special law the Japanese who belong to a different stock are allowed to declare their intention to become citizens of the United States.” [Link]

By that last paragraph I can see that solidarity with other Asian Americans definitely wasn’t in vogue at the time. According to review, the book takes a very close look at the efforts made throughout North America to drum up support against the British occupation in India:

Most of the India associations had high aims and objectives. For instance, the Hindustanee association of United States, founded in Chicago in 1913, stated its aims as follows: “To further the educational interests of the Indian students, to gather or disseminate all kinds of educational information, to seek help and cooperation from people at home and in the country.” As I.M.Muthanna observes in his book ‘People of India in North America,’ “Though outwardly it posed as a cultural organization, the real aim of this association was to preach sedition against the British.”

The ‘Hindu’ Associations organized in the U.S. had the following objectives: ‘Receipt of vernacular papers from India in order to keep Hindus fully informed of the events in their country, importation of youths from India to America for their education and for preparing them for developing their nationalist outlook, and to hold weekly meetings and discus politics.’

Apart from the Ghadar weekly, some of the pamphlets that were widely circulated include New Echo, Gadar di Goonj, Gadar di Karak, Gadhar Sandesh etc. The editor Ram Chandra wrote: “The ghadar conveys the message of rebellion to the nation once a week. It is brave, outspoken, unbridled, soft-footed, and given to the use of strong language. It is a lightning, a storm and a flame of fire ..we are the harbinger of freedom…” [Link]

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The Aunt Jemima Problem

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Here’s the problem in a nutshell. If you’re a CEO of an iconic brand, do you modernize the branding of your product if it is associated with a country’s racist history? If so, how do you do this without either losing brand recognition or whitewashing the past?

The original label

In 1885, Camp Coffee started producing a liquid coffee and chickory concentrate. They marketed the product by associating it with the coffee that kept Imperial soldiers fueled in the mornings:

To ensure Victorian consumers got the message that they were drinking the same treacly caffeine concentrate designed to fortify soldiers subduing the colonies, the kilted Gordon Highlander was shown being brought his drink by a Sikh manservant. [Link]

Of course, times change. The sun went down on the British empire, dusky Britons moved in and took over the cornershops. They weren’t quite as fond of this label as Victorian customers were.

So, in the 1980s, a compromise was reached:

In the 1980s, the label was moved to the back and later the Sikh bearer’s tray was removed but he remained standing. [Link]

This new label was a bit bizarre. It had the Sikh servant with his fist up, like he was about to punch the Scottish officer in his face.

The newest label

For some reason, after taking away his tray, they didn’t think to have him relax his hands at all. [picture after the fold, or click on the link].

Of course, this didn’t last either. Brown people being uppity like they are, they wanted yet more:

Recently, several Asian shopkeepers threatened to stop putting the liquid coffee and chicory concentrate on their shelves unless the label was changed. After such threats and pressure from race equality groups, the manufacturers have had the scene radically redrawn to show the two men sitting side by side. [Link]

So the label was finally changed to the anachronistic image of the officer and his batman sitting down for coffee together. While this might be a useful image for today’s multicultral UK, it’s absurd to imagine that it might have happened back in the day. Continue reading →

E-Tamil-ogy

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This was going to be a post about the dreaded E word (“exotic,” in case you’ve erased it from your memory) and its usage on me the other day, accompanied by excessive and unwelcome flirtation. However, recalling the incident renders me ill and sorely tempted to post the guy’s name and contact information here – bad move.

Instead, I’ll celebrate the language percolated down from my ancestors – Tamil, and its offerings to English – and linguistics in general. No, I don’t mean Tam-glish, with terms like shamachu-fy1 or “An’one see my pie?”2 but actual English words that originate in Tamil like catamaran and orange. Tamil Contributions To The English Language contains a list of terms derived from Tamil. The crux of this post is not glorifying Tamil, as the list seems to (“the great antiquity of the Tamil civilization”), but to celebrate the transmutation of language, all languages, when in contact with another. Our ancestors got around a lot more than the current understanding of history allows for and this is evident in language. While physical proof of such contact has been absent, destroyed or undiscovered, how we communicate via our vocal chords is the living evidence of cultural evolution.

For instance, the Italian word for key is chiavi, also the Tamil word for the same item (chaavi – Hindi, llave – Spanish, taste – German, tecla chave – Portuguese, clef – French, nøkkel – Norwegian, sleutel – Dutch). There is one of two possibilities for this coincidence – that the word was coined in one place and carried to another, or that the same word was invented separately in two different places to describe the same thing. Given that a significant majority of the world speaks Indo-European languages, I vote for the former theory.

Language is fascinating, as are dialect, accent and semantics. I feel honored to live in a part of the United States where so many collide. The ethnic geography of Brooklyn on the Bayou is so intricate that navigating it requires the knowledge of several Romance languages and a few African ones, too. In the end, you get used to the speak and the fact that we’re all in the same pot of gumbo no matter where we originated.

1 Shamachu-fy: To cook. I’d love to go out, but have to shamachu-fy for relatives arriving tomorrow.
2 An’one see my pie?: Has anyone seen my bag? Continue reading →

A Closer Look at Dean Mahomet (1759-1850)

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Though I’ve known about Dean Mahomet for a long time (and Ennis did a post on him last year), it wasn’t until recently that I actually read through the free online version of edition of The Travels of Dean Mahomet, for a class I’m teaching. For people who haven’t heard of him, Dean Mahomet is the first Indian writer to have published a book in English, The Travels of Dean Mahomet (1794). Having moved first to Cork, Ireland, and then London and finally Brighton, Mahomet opened first the first Indian restaurant in England, The Hindoostanee Coffee House, and then started a profitable business doing “shampoo baths” at the shore resort town of Brighton. He married an Anglo-Irish woman, and was treated with respect by English and Anglo-Irish society around him.

The following is a bit of a dry academic/history type of post. I’m not so much interested in celebrating Dean Mahomet as a “hero” (I don’t think he necessarily is one), nor would it mean much to condemn him as some kind of race-traitor. Rather, the goal is simply to think about how we might understand his rather unique book, The Travels of Dean Mahomet, in historical context. What can be learned from it? Continue reading →

Indra Lal Roy, WWI Fighting Ace

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indra lal roy.jpgA bit of military history trivia for the history buffs…

This afternoon I got an email from someone doing research on a World War I fighter pilot named Indra Lal Roy.

Unsurprisingly, I knew nothing about the subject, but through a little digging I did come across a couple of pages in a book called Asians in Britain: 400 Years of History by Rozina Visram that has a couple of pages on Indra Lal Roy. It turns out the interesting thing isn’t that he fought in the war — in fact, there were thousands of Indians on the western front — but that he managed to get into the elite Royal Flying Corps (RFC). He was one of only four, and (at least on the internet) he is the only thing about which anything is concretely known: Continue reading →

Secular Constitutions: the U.S. and India

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Happy Indian Independence day, everyone!

In the comments of some recent posts at Sepia Mutiny, some readers have questioned why India needs “secularism,” and even just what secularism means in India. Similar questions were also raised in response to Abhi’s “jingoism in the blogsophere” post from a few weeks ago. Since I have researched the issue of secularism as part of my academic work, I thought it might be interesting to look at the Indian and American approaches to secularism in comparison as a thought-exercise. Instead of focusing on recent issues such as the train bombings in Mumbai last month, or almost-current events like the Gujarat riots of 2002, I wanted to back up a little and take a brief look at the texts of the respective Constitutions themselves. I think this comparative exercise might shed some insight on the value and importance of secularism in both countries. Continue reading →

The Indian Dentist and the Holocaust Survivor: Vikram Seth’s “Two Lives”

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A biography creates a record of a life, but it must also attempt to assemble many divergent strands and seemingly shanti henny.jpg incoherent fragments of that life into a semblance of a story for a reader. It’s hard to do even half-comprehensively with any one life — it requires, for one thing, intimate access to the person him or herself, as well as a pretty good paper trail. Vikram Seth, in Two Lives, had such access to not one but two people, who were extraordinary individually but even more so as a couple. It’s the story of Shanti Behari Seth, the author’s great uncle, and Hennerle Caro (Henny), a German Jewish refugee from the Nazis. The two of them met during the early 1930s, when Shanti was in Germany to do a doctorate in dentistry, and he rented a room in the Caros’ house. In 1937 and 1939, respectively, they left Germany and settled in London.

When the war broke out, Shanti enlisted (on the British side, of course), and served as a dentist for the troops in the African campaign, and later in Italy (where he lost an arm at Monte Cassino). Henny, for her part, lost her nuclear family at Auschwitz: unlike them, she was able to get out in time. Henny and Shanti became a couple, and eventually married. When Vikram Seth went to England initially in 1969, he didn’t know much about his uncle or his foreign wife. But as he stayed with them and then continued to visit over the course of more than twenty years, he became quite close to them. They even helped him learn German, a skill which turned out to be indispensible for this project. Continue reading →