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Reprint of the original, first published in 1877.
24 more tales representing the very best in travel writing, plus thoroughly researched guidebook information.
Sindh Revisited is the remarkable story of the author's fascination with the early life of Sir Richard Francis Burton (1821-1890). It is the story of an incredible journey, too - deep into the heart of British India, and the India and Sindh of today. The very name of Sir Richard Burton conjures up images of adventure. His search for the source of the Nile with John Hanning Speke contributed to his being the best-known traveller of the nineteenth century. Burton was an outstanding orientalist, archaeologist, linguist, anthropologist, and a controversial diplomat. Christopher Ondaatje's Sindh Revisited is the extraordinarily sensitive account of the author's quest to uncover the secrets of the seven years Richard Burton spent in India in the army of the East India Company from 1842 to 1849. "If I wanted to fill the gap in my understanding of Richard Burton, I would have to do something that had never been done before: follow in his footsteps in India." The journey covered thousands of miles-trekking across deserts where ancient tribes meet modern civilization in the valley of the mighty Indus River.
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.
Anjali Arondekar considers the relationship between sexuality and the colonial archive by posing the following questions: Why does sexuality (still) seek its truth in the historical archive? What are the spatial and temporal logics that compel such a return? And conversely, what kind of “archive” does such a recuperative hermeneutics produce? Rather than render sexuality’s relationship to the colonial archive through the preferred lens of historical invisibility (which would presume that there is something about sexuality that is lost or silent and needs to “come out”), Arondekar engages sexuality’s recursive traces within the colonial archive against and through our very desire for access. The logic and the interpretive resources of For the Record arise out of two entangled and minoritized historiographies: one in South Asian studies and the other in queer/sexuality studies. Focusing on late colonial India, Arondekar examines the spectacularization of sexuality in anthropology, law, literature, and pornography from 1843 until 1920. By turning to materials and/or locations that are familiar to most scholars of queer and subaltern studies, Arondekar considers sexuality at the center of the colonial archive rather than at its margins. Each chapter addresses a form of archival loss, troped either in a language of disappearance or paucity, simulacrum or detritus: from Richard Burton’s missing report on male brothels in Karáchi (1845) to a failed sodomy prosecution in Northern India, Queen Empress v. Khairati (1884), and from the ubiquitous India-rubber dildos found in colonial pornography of the mid-to-late nineteenth century to the archival detritus of Kipling’s stories about the Indian Mutiny of 1857.