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Sunday,
June 16, 2002 |
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Books |
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A unique look
at a
multifaceted
India
Cookie Maini
Inside
India
by Halide Edib; with an Introduction and notes by Mushirul
Hasan; Oxford Press; Page 272, Rs
395.
AMIDST
the varied versions of western images of India in the early
twentieth century which can be typified as European, the book Inside
India is truly unique. Halide Edib, a Turkish writer, does
not imagine, inscribe or conjure an Indian image but rather
presents a documentation of its multifaceted and
multi-cultural persona, of course, with her personal
perception. Its presentation as a slick reprint can be
attributed to the efforts of Professor Mushirul Hasan, who has
embellished it with notes and an eloquent introduction with
scholarly finesse.
We are
familiar with the modernisation of Turkey, which was the
endeavour of Ataturk. The author lived through that momentous
phase. Though she was later banished from Turkey yet she
remains one of the most acclaimed figures in modern Turkey.
She combined creativity with political activism. A prolific
writer, she visited India in the 1930s and has recounted the
historicall and sociological moments, her interaction with
prominent players of the national movement and highlights of
the period when history was being chalked out. She delivered
eight extension lectures at the Jamia Millia Islamia in New
Delhi, yet, as Professor Hasan comments, her book has eluded
standard accounts of Indian nationalism. "The neglect of
so important a work is largely due to our dependence on
intellectual resources from the West, our anxiety to adopt
their frameworks and models, and, in some cases, to
assiduously nurture the Orientalist vision and representation
of India." Yet such books assume a relevance today when
prejudices and preconceived notions cloud objectivity. Her
statements are pithy, symbolic and relevant — "the
hypocrisy and personal unworthiness of many of the world’s
leaders, whether national or international, can lead to a
complete and final destruction of all that has been the
outcome of the infinite suffering and experience for thousands
of years. The renaming of ideals, which is too often, a mere
political game in the hands of scrupulous leaders, is not
enough; it is the rules of the game that must be
changed."
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Edib’s perceptions on
pan-Islamic religious identity and the role of Muslims in the
national movement are extremely enriching as well as thought
provoking. However, her perceptions seem to have been simply
ignored because even in the 1930s she fired questions that did
not fit in with conventional thought processes and established
historical canons. Yet such an astonishing grasp of events and
movements should not be overlooked as a primary source for
resurrecting history. It may present an entirely new dimension
or digression from the beaten track. Edib’s account of her
encounter with Mahatma Gandhi is riveting. As she begins her
narration, her inherent cultural mores are evident, but, after a
personal interface, the spell of his personality influences her.
For her Gandhi was "the Hindu of the Hindus...... the
essence of the oldest India. The face might be that of any
Hindu, I thought. Yet it had none of the mystery and closed- in-
ness of Hindu faces." She concludes her account, "At
this prayer meeting the crowd was of mixed faith. Before and
after prayers, the individuality of each stood out, dominated
always by the eagerly defined Hindu and the sharply defined
Muslim. But, when the pandit sang, the audience were seated
together, they seemed to have no differences not even to the
eye." This contemporary account bespeaks of the spell the
man cast on his onlookers. He could bridge religious chasms, as
is evident in this contemporary version. She writes skillfully
in firm, compelling strokes and even the curious unevenness in
narration sometimes enhances the effectiveness of her
statements.
The other
personality who impacted her perhaps even more intensely than
the Mahatma was that of Dr M.A. Ansari. She has discussed in an
academic perspective the extent of the Indianness of India’s
Muslims, a rather prickly subject in the present context. In her
time spent with Mrs Ansari, she realised that her hostess did
not appear to think that Muslims were a minority grafted on
Indian soil and was herself Indian to the core. Ashoka was part
of her history as much as Humayun. Likewise, she found Amina,
wife of Sir Akbar Hydari, loved India. Blissfully unaware of the
religious divide, she felt that the political pan-Islamism in
India in the 1930s was a mere bogey. The commitment to India was
a greater reality than solidarity with Muslims abroad.
Halide Edib’s book has facets
which would hearten feminists and provide source material and
significant cues for them to cull out feminist history. She has
dealt with prominent Indian contemporaries of her own gender
like Sarojini Naidu. She writes that an American remarked to her
in New York about Sarojini Naidu, "I always believed India
to have a meek and submissive spirit, but Mrs Naidu upset my
notion." Her retort was even more promising. "I told
him generalising was dangerous; besides, in this changing world,
where even climates are not what they used to be, the spirit
must be expected to change." She has mentioned several
other prominent contemporaries like Begum Shah Nawaz and Aruna
Asaf Ali.
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