Marx, and to a lesser extent Engels, provided not merely a philosophy of the world and how to change it, but also a philosophy of life and how to live it.
The influence of Karl Marx and his ideas was a matter of course for many of us who grew up in the 20th century. How they affected us was a matter of degree, but the influence itself was inescapable. After all, even a character as insignificant and ordinary as the one in Robert Walser’s novel, The Assistant, has a brush with the ideas of socialism.
My earliest recollection of this influence, which went almost unnoticed, goes back to class 6, when I had to transcribe a page in English as part of my homework during the summer vacations. I picked up a book that had been lying around the house. It happened to be the biography of Karl Marx by E. Stepanova, which my father had received as a prize in school in the late fifties.
I slogged through the transcription with little interest, intrigued by unfamiliar words, such as proletariat, plebian, capitalism and socialism, understanding very little. These words came back to me in class 10, when I read the NCERT books by Arjun Dev that referred to Marx and the Russian Revolution. In a couple of years, I was to begin a journey that isn’t quite finished. Continue reading “Karl Marx’s Discovery of the Law of Life”→
Salman Rashid in his slim memoir about a visit to his ancestral house, has also written about many more among the two million displaced by the Partition of 1947.
As someone whose grandparents migrated to Indian Punjab from what became Pakistan, I grew up on a healthy dose of family recollections about Partition. All my relatives who I know made their way from places like Lahore, Karachi, Peshawar and Rawalpindi – to Delhi, Jalandhar and as far as Gwalior. In all those stories, the overall sentiment was that of having made it in life despite losing almost all material possessions. Consequently, I grew up without much sentimentalism or curiosity about the event.
The silence was not just mine; I noticed how in several films, references to the Partition were replaced by metaphors like an earthquake. Waqt and Ek thi Ladki come instantly to mind. Khushwant Singh’s Train to Pakistan is a rare exception. It was not until 1997, fifty years after the event, that the Outlook magazine carried a special issue on the Partition on August 15, which opened a floodgate of discussion on the topic. The online oral history initiative ‘1947 Partition Archive’ is of even more recent origin.
So when I chanced upon a review of Salman Rashid’s A Time of Madness, I would have moved on had my eyes not fallen on this sentence: “Rashid travels to the land of his forefathers armed with a grainy photograph of a house on Railway Road in Jalandhar.”
An Indigenous Peoples’ History of the United States By Roxanne Dunbar-Ortiz
Beacon Press (2015)
In my many years of professional life in the US and Canada, I have worked with people from many nationalities but not encountered even one Indigenous person.
As I read through Roxanne Dunbar-Ortiz’s, An Indigenous Peoples’ History of the United States, it became easier for me to understand why this is so.
Dunbar-Ortiz delves into the history that is missing from the mainstream US history’s obsession with biographies of great men. Dunbar-Ortiz contends that the depopulation of the Indigenous people from around 100 million when Columbus reached the place was not just the result of diseases that the Europeans brought to the Americas, as is commonly perceived.
It is her well-argued conviction that it was the result of a genocide carried over the last five centuries.
It is natural for Bipan Chandra who died last week on August 30, to be best remembered as the author the NCERT text book “Modern India”, but his work as a historian went far beyond that.
His PhD thesis, later published as “The Rise and Growth of Economic Nationalism in India: Economic Policies of Indian National Leadership, 1880-1905”, as well as “The Rise of Communalism in Modern India” and “India’s Struggle for Independence” provided new vistas for research and understanding of modern Indian history.
The latter two works were particularly significant and hotly debated. “The Rise of Communalism in Modern India” was the first work dedicated to the study of communalism, and “India’ Struggle for Independence” used Antonio Gramsci’s concept of passive revolution and counter hegemony to understand India’s struggle for Independence. Continue reading “Bipan Chandra: The Historian of Modern India”→
I first read Hobsbawm’s three volume work on the 19th century in the early nineties, soon after the collapse of the Soviet Union. Those were the years of intellectual disarray- and the first piecing realization was that my history of humankind started from Marx, I knew little of even extant socialist traditions, not to mention the Enlightenment and Renaissance. Hobsbawm’s writings, particularly his 3 volume trilogy formed the anchor around which I got introduced to 19th century history and also the history of socialism.
It was the late Mohit Sen who introduced me to Hobsbawm’s works. He had been a student of Eric Hobsbawm in the 1940s Cambridge and he recounted a number of anecdotes about him that made me feel closer to Hobsbawm- his ability to rattle off statistics even when he was just about 30, his lectures that were attended by students from all over the university and his letters to Mohit Sen over the decades.
Both went on to recount those years in their respective biographies, though Mohit must have felt very crestfallen on discovering that Hobsbawm had not even mentioned his name on his otherwise long recollection with Indian students, while Mohit spent considerable ink on his former teacher.
British writer Chris Harman, author of A People’s History of the World (2008) explains in an interview about why he wrote the book at the blog Grits & Roses
I wrote the book out of frustration at the fact that although there were many radical accounts of particular episodes and phases in history, mainly influenced by the insights of Marx and Engels, there was not over-reaching account. In the earlier part of the book the major influence was the Australian archaeologists of the first half of the 20th Century, Gordon Childe. But his account had to be updated to take into account new research by archaeologists and radical anthropologists like Richard Lee and Eleanor Leacock since his death in 1957. For the Roman period there was the writing of St Croix, for India the work of D D Kosambi, Irfan Habib and Romila Thapar, for the rise of slavery, Eric Williams and CLR James, for Britain that of Christopher Hill and Edward Thompson, for the French revolution Albert Soboul and Andre Guerin,…and so on. Continue reading “What is the People’s History of the World?”→
For those of us in South Asia, Victor Kiernan was known primarily as the translator of Mohammad Iqbal and Faiz Ahmed Faiz. His works as a historian are relatively unknown. Even his translations, for that matter, are not so much read as they are appreciated, mainly because few need to when they can read the original in Urdu. His relative ignorance in India is also difficult to understand because he was one of the few of the British Marxist Historians who actually spent some time in India. In Kiernan’s case, he was even married to an Indian lady, though for a short time. For all this, however, India (and Pakistan) seems to have been a passing interest for him and his personal and intellectual association ended pretty much around 1950. He lived to the ripe age of 95, and passed on earlier this week on 18th February.
A google search yesterday led to a tract ‘Marxism and Gramsci‘ (pdf), written by Kiernan in 1972 when Gramsci’s works were being introduced to English readers. Besides a number of insightful and critical comments on both Marxism and Gramsci, he provides a comment on the state of Marxism in India as well: