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NOT so long back, Panjab University, Chandigarh, played host to the Institute of Historical Studies, Kolkata, and availed of the opportunity to assemble a fairly representative group of scholars actively engaged in research. Their scope ranged from merchants of the Indus Valley Civilisation, development of the market during the reign of Sultan Alauddin Khalji, legislation for Muslim women in colonial Punjab, local customs, especially "karwa" in Panjab, the politics of Akalis and Hindu nationalists to the role of Khap panchayats in honour killings in Haryana. There were both a rich variety and a treasure trove that would earn handsome dividends, both for the sophisticated scholar as well as one with little more than pedestrian interests.
Meeta and Rajivlochan’s Manusmriti and Women in India underscores the point that notwithstanding emphasis on the purity of girls and chastity of women, a provision was made for integrating the contrary within normal society as well. The family remained crucial to the well-being of society wherein woman had an important role as wife and mother. Muhammad Idris and Jasmeet Kaur’s study on the functioning of the market under Alauddin Khalji makes for interesting reading. While it is true that the Sultan did not have an army of economic experts to guide him, he did, aided by his ministers, arrive at the essentials of a policy he was determined to enforce. With his elaborate system of spies, there was no escaping effective punishment. Alauddin’s market reforms were aimed at controlling the price of grain and other commodities of daily use, so that soldiers with low salaries did not starve. Barani, the chronicler, was strongly persuaded that the regulations were of great benefit to the aam admi barring the rich trading community which was deprived of its profits. Anju Suri’s piece on British paramountcy in the princely states of Jaipur and Bahawalpur is somewhat humdrum, revealing nothing that was not routine. The Raj, understandably, promoted and safeguarded imperial interests in gross violation of existing treaties as paramountcy assumed wider dimensions in response to its (Raj’s) growing requirements. Devi Sirohi’s Identity of Dalit Women in Contemporary India makes for a subject of topical interest. The woman’s vision emerges from her emotions, struggles, experiences, all of which have their roots in untouchability and violence, both very specific in nature to the Dalit womanhood. The role of women is crucial and sits at the core of Dalit liberation and identity; it is their battle for freedom and reclamation of human personality. Chanderdeep Singh’s The Politics of the Akalis and the Hindu Nationalists in Punjab covers familiar ground. Alkali politics has invariably been the politics of regionalism and religion, and has much to do with the alleged economic injustice meted out to the Sikh community. The emergence of growing political maturity among the Akalis as well as the BJP has resulted in more positive development in Punjab’s bipolar society. Sarita Gondwal’s Role of Khap Panchayats in Honour Killings in Haryana has considerable contemporary relevance, for the Khap panchayats have come to play an increasingly important role, especially in situations where political patronage also exists. A word on the layout of
the book may be in order. Normally, a volume comprising articles on
disparate themes demands an introduction; arrangement of the contents in
sections, where called for; a glossary, when necessary. But above all,
an index where the reader could pinpoint or locate a subject that
interests him. Sadly, the editors have missed out on one and all these
aspects.`A0In the event, the "perspectives" they have sought
to project remains a compendium of research papers held together between
two covers. Happily though as this volume is titled Perspectives I,
it stands to reason — and one had much hope — that the succeeding
"II" will be more reader-friendly.
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The
following lines take care of a majority, though, regrettably, not all
the themes: A short presentation by Ashvini Agrawal, Change in Social
Ethos with the Greeks in Ancient Punjab, may make for a good
beginning. The Punjab that came under "strong" Greek influence
was the territory between the Indus and the Ravi. "They ate rice
with garlic and cow’s flesh," we are told, "and sang and
danced naked in intoxication." Another feature of their social
behaviour reflected the chameleon-like change they experienced.
"There a person having remained a Brahman becomes a Kashatria, then
a Vaisya, then a Sudra. Then a Vahika becomes a barber and from a barber
he again becomes a Brahman and a slave after that. The Vahikas are a
scum on the earth."