Policing the Savage: Segregation, Labor and State Medicine in the Andamans

1999 ◽  
Vol 58 (3) ◽  
pp. 753-773 ◽  
Author(s):  
Satadru Sen
Keyword(s):  
The State ◽  
Penal Code ◽  
State Medicine ◽  
Andaman Islands ◽  
Men And Women ◽  
Colonial India ◽  
Penal Colony ◽  
A Chain ◽  
Indian Penal Code ◽  
Free Settler

The penal colony that the british established in the Andaman Islands at the end of the 1850s was originally intended as a place of permanent exile for a particular class of Indian criminals. These offenders had, for the most part, been convicted by special tribunals in connection with the Indian rebellions of 1857–58. As the British vision of rehabilitation in the Andamans evolved, the former rebels were joined in the islands by men and women convicted under the Indian Penal Code. In the islands, transported criminals were subjected to various techniques of physical, spatial, occupational, and political discipline (Sen 1998). The slow transition from a convicted criminal to a prisoner in a chain gang, to employment as a Self-Supporter or a convict officer in the service of the prison regime, to life as a free settler in a penal colony was in effect a process by which the state sought to transform the criminal classes of colonial India—the disloyal, the idle, the elusive and the disorderly—into loyal, orderly, and governable subjects.

Gender and sharafat: re-reading Nazir Ahmad

2008 ◽  
Vol 18 (1) ◽  
pp. 15-30 ◽  
Author(s):  
RUBY LAL
Keyword(s):  
Small Town ◽  
Uttar Pradesh ◽  
The State ◽  
Penal Code ◽  
North West ◽  
Colonial India ◽  
The North ◽  
Public Instruction ◽  
Indian Penal Code

This article considers two well-known texts that deal with questions of education and appropriate conduct for respectable Muslims in colonial India. The texts under scrutiny are Mirat al-Arus (The Bride's Mirror), and the Taubat-al-Nasuh (Repentance of Nasuh), completed in 1867–68 and 1873 respectively. The author was a Muslim publicist and a prolific writer who published numerous books in diverse genres. Nazir Ahmed (1830–1912) came from a family of distinguished maulavis and muftis of Bijnor (in the state of Uttar Pradesh) and Delhi. His father, a teacher in a small town near Bijnor, taught him Persian and Arabic. In 1846, Nazir Ahmad enrolled at the Delhi College and studied there till 1853. He began his career as a maulavi in Arabic, but soon (in 1856) became a deputy inspector of schools in the Department of Public Instruction. Later, after he had produced a superb translation of the Indian Penal Code in Urdu, he was nominated for the Revenue Service. He was posted as deputy collector in what was then called the North-West Provinces (i.e. modern U.P.), whence the name ‘Diptee (Deputy) Nazir Ahmad’ by which he is popularly known.

scholarly journals Institute of Punishment in the Indian Penal Code of 1860: the Penological Theories

2018 ◽  
Vol 12 (3) ◽  
pp. 431-443
Author(s):  
Nina Krasheninnikova ◽  
Elena Trikoz
Keyword(s):  
Large Scale ◽  
Criminal Policy ◽  
Penal Code ◽  
Indian Government ◽  
Post Colonial ◽  
Colonial India ◽  
Physical Isolation ◽  
White Terror ◽  
Distinct Features ◽  
Indian Penal Code

The historical experience of India in search of its own concept of punishment is unique. It was greatly influenced by the countrys colonial past and the Anglo-Saxon legal culture as well as the philosophical, religious, ethno-linguistic, caste, tribal and other factors. The Indian Penal Code of 1860 uses an original penological construct and a system of punishments. It was influenced by the historical and theoretical factors described in this article, by criminal policy in British India and by its post-colonial development. The countrys penological discourse, influenced by the criminal law doctrine of the metropolitan state, has two distinct features. Firstly, it is the diversity of types of punishment and judges discretion in choosing them to individualize liability. Secondly, the humanitarian orientation of the institute of punishment and the reduction in the number of crimes punishable by death penalty. English lawyer Th.B. Macaulay, the creator of the Indian Penal Code of 1860, considered general prevention, or deterrence, to be the main goal of punishment, while specific prevention through the physical isolation of the criminal and his correction was viewed as a complimentary goal. It was important for the colonial criminal policy to obtain tangible results from the penological theory and the practices of punishment in order to suppress the local ritual crimes (cult «thuggism») and traditional ritual sacrifices (sati ritual). After a large-scale sepoy rebellion and the spread of dacoity crimes, the repressive functions of punishment began to prevail over other penological theories. The so-called «white terror» was commonly used against political opponents fighting for religious freedoms and independence of colonial India. Modern India is a good example of the controversial experience of the search for the effective criminal-penological theories that is a considerable addition to the classic (westernized) criminology. The special historical concepts and practices of punishment in the countries of the «global south», including India, are now studied by the new field of «Southern Criminology». The Indian government is promoting a complex criminal-penological approach to counteracting domestic crimes and transnational threats.

Who’s holding up the sky? On Rymba, a novel by A. Bushkovsky

2020 ◽  
Vol 1 (1) ◽  
pp. 150-158
Author(s):  
A. V. Zhuchkova
Keyword(s):  
Gender Politics ◽  
The State ◽  
Christian Faith ◽  
The Novel ◽  
Central Question ◽  
Men And Women ◽  
Flood Zone ◽  
The Social ◽  
Russian North ◽  
And Gender

The article deals with A. Bushkovsky’s novel Rymba that goes beyond the topics typical of Russian North prose. Rather than limiting himself to admiring nature and Russian character, the author portrays the northern Russian village of Rymba in the larger context of the country’s mentality, history, mythology, and gender politics. In the novel, myth clashes with reality, history with the present day, and an individual with the state. The critic draws a comparison between the novel and the traditions of village prose and Russian North prose. In particular, Bushkovsky’s Rymba is discussed alongside V. Rasputin’s Farewell to Matyora [ Proshchanie s Matyoroy ] and R. Senchin’s The Flood Zone [ Zona zatopleniya ]. The novel’s central question is: what keeps the Russian world afloat? Depicting the Christian faith as such a bulwark, Bushkovsky links atheism with the social and spiritual roles played by contemporary men and women. The critic argues, however, that the reliance on Christianity in the novel verges on an affectation. The book’s main symbol is a drowning hawk: it perishes despite people’s efforts to save it.

Subaltern Migrations and the State

2017 ◽  
Author(s):  
Philipp Zehmisch
Keyword(s):  
Final Section ◽  
Social Engineering ◽  
The State ◽  
Penal Colony ◽  
The Third ◽  
Dynamic Relationship ◽  
Historical Processes ◽  
Subaltern Agency ◽  
History Of ◽  
Media Reports

This chapter considers the history of Andaman migration from the institutionalization of a penal colony in 1858 to the present. It unpicks the dynamic relationship between the state and the population by investigating genealogies of power and knowledge. Apart from elaborating on subaltern domination, the chapter also reconstructs subaltern agency in historical processes by re-reading scholarly literature, administrative publications, and media reports as well as by interpreting fieldwork data and oral history accounts. The first part of the chapter defines migration and shows how it applies to the Andamans. The second part concentrates on colonial policies of subaltern population transfer to the islands and on the effects of social engineering processes. The third part analyses the institutionalization of the postcolonial regime in the islands and elaborates on the various types of migration since Indian Independence. The final section considers contemporary political negotiations of migration in the islands.

scholarly journals (Lack of) government policy for indigenous (Sámi) sport: A chain of legitimating and de-legitimating acts

2021 ◽  
pp. 101269022098865
Author(s):  
Eivind Å Skille ◽  
Josef Fahlén ◽  
Cecilia Stenling ◽  
Anna-Maria Strittmatter
Keyword(s):  
Indigenous People ◽  
Government Policy ◽  
The State ◽  
Policy Goal ◽  
Post Colonial ◽  
Sport Policy ◽  
A Chain ◽  
State Organization ◽  
Existing Data

While colonization as policy is formally a historic phenomenon in Norway and elsewhere, many former structures of state organization – including their relationship to sport – remain under post-colonial conditions. This paper is concerned with how the Norwegian government contributes to creating a situation, which includes the Norwegian sports confederation (NIF) but excludes the indigenous people Sámi’s sports organisation. Based on existing data and literature, we analyse how the state favours NIF through a chain of legitimating acts. Thus, sport is a preserve of colonization, where a one-sided legitimation parallels a de-legitimation of the overarching sport policy goal of sport-for-all. However, there are signs of change whereby actors are challenging NIF’s monopoly and ‘older’ state-sport regimes.

Jainism in Danger? Temple entry and the rhetoric of religion and reform in post-colonial India

2020 ◽  
pp. 1-37
Author(s):  
MANISHA SETHI
Keyword(s):  
Twentieth Century ◽  
The State ◽  
The Other ◽  
Post Colonial ◽  
Colonial India ◽  
The Public ◽  
Public Debates ◽  
Definition Of ◽  
Open The Doors ◽  
The Relationship

Abstract A bitter debate broke out in the Digambar Jain community in the middle of the twentieth century following the passage of the Bombay Harijan Temple Entry Act in 1947, which continued until well after the promulgation of the Untouchability (Offences) Act 1955. These laws included Jains in the definition of ‘Hindu’, and thus threw open the doors of Jain temples to formerly Untouchable castes. In the eyes of its Jain opponents, this was a frontal and terrible assault on the integrity and sanctity of the Jain dharma. Those who called themselves reformists, on the other hand, insisted on the closeness between Jainism and Hinduism. Temple entry laws and the public debates over caste became occasions for the Jains not only to examine their distance—or closeness—to Hinduism, but also the relationship between their community and the state, which came to be imagined as predominantly Hindu. This article, by focusing on the Jains and this forgotten episode, hopes to illuminate the civilizational categories underlying state practices and the fraught relationship between nationalism and minorities.

Report of the State Medicine Committee

BMJ ◽  
1868 ◽  
Vol 2 (399) ◽  
pp. 194-195
Keyword(s):  
The State ◽  
State Medicine
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