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The War on Terror has established a new global order of political structures, legislation, and technologies designed to spy on the world’s Muslims. This book explains the origins and trajectories of this political system. The contributors argue that a constellation of Western ideas about Muslims have evolved over time to produce an insatiable desire for all-pervasive, ever-expanding surveillance in our contemporary moment. The book posits that the surveillance order is not, however, only the result of conceptions of Muslims. It is, rather, the outcome of centuries of European thought regarding religion, governance, and revolution. Islamophobia and Surveillance traverses the existential desire for wakeful vigilance, the religious wars of early modern Europe, colonial India, the Balkan frontier of the EU, and the walls of the United States-Mexico border. The consequences of the new surveillance order transcend the West’s Muslim Question and threaten the very existence of the liberal democratic state. This book will, therefore, be of interest to those studying a range of subjects related to international co-operation, modern political systems, and security studies, as well as Islamophobia. Islamophobia and Surveillance was originally published as a special issue of Ethnic and Racial Studies.
The ancient Mogul Empire embraced almost as much of India as is controlled by the British today, and extended westward into Europe as far as Moscow and Constantinople. It was founded by a young warrior known as Timour the Tartar, or Tamerlane, as he is more frequently called in historical works. He was a native of Kesh, a small town fifty miles south of Samarkand, the capital of Bokhara, which was known as Tartary in those days. This young man conquered more nations, ruled over a wider territory and a larger number of people submitted to his authority than to any other man who ever lived, before or since.
The English explorer and author Sir Richard Francis Burton (1821-90) began his long and adventurous career in India, where he arrived in 1842 to join the 18th regiment of Bombay infantry as a young commissioned officer. In 1844 Burton's regiment was posted to Sind, the province located in present-day southeastern Pakistan, at that time only recently annexed by the British. Burton lived in Sind for a number of years and published three early books based on his experiences and observations: Scinde, or, The Unhappy Valley (two volumes, 1851), Sindh, and the Races that Inhabit the Valley of the Indus (1851), and Falconry in the Valley of the Indus (1852). The "unhappy valley" of the title of his first book refers to the valley of the Indus, which, along with the Indus River delta, largely defines the geography of Sind. More than two decades later, in 1875-76, Burton and his wife Isabel made a return visit to the province. Sind Revisited, published in London in 1877, is a result of this later journey. The book contains Burton's observations on the cities of Karachi and Hyderabad; the state of the Anglo-Indian army; relations among Muslims and Hindus and, in particular, the relentless pressure on the Hindus to convert to Islam; Sindi men and women; the Indus Valley Railway; and many other topics. Throughout, Burton uses the literary device of a fictitious traveling companion, "Mr. John Bull," to whom he addresses comments and asides. He also includes translations of poems and summaries of colorful local tales and legends, for example, that of "the seven headless prophets." In concluding remarks, Burton judges British rule to have had a positive influence, by bringing improvements in health and access to education for the Sindi people. The book is indexed but has no maps or illustrations.
From the opening sequence, in which mid-nineteenth-century Indian fishermen hear the possibility of redemption in an old woman's madness, No Aging in India captures the reader with its interplay of story and analysis. Drawing on more than a decade of ethnographic work, Lawrence Cohen links a detailed investigation of mind and body in old age in four neighborhoods of the Indian city of Varanasi (Banaras) with events and processes around India and around the world. This compelling exploration of senility—encompassing not only the aging body but also larger cultural anxieties—combines insights from medical anthropology, psychoanalysis, and postcolonial studies. Bridging literary genres as well as geographic spaces, Cohen responds to what he sees as the impoverishment of both North American and Indian gerontologies—the one mired in ambivalence toward demented old bodies, the other insistent on a dubious morality tale of modern families breaking up and abandoning their elderly. He shifts our attention irresistibly toward how old age comes to matter in the constitution of societies and their narratives of identity and history.