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Shimaga Reforms: Mapping Idea(s) of Obscenity in Colonial Maharashtra

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Madhura Damle, Presidency University, Kolkata
Shimaga (Holi) was not celebrated as the festival of colours in the nineteenth century Maharashtra. It was rather a festival associated with grotesque, obscene and riotous behaviour. The celebrations included bawling, beating mouth, obscene and abusive speech, erotic songs and dances, applying mud, dung and dirt to bodies, smearing faces with gulal ‘like a corpse’, strange costume and street processions mimicking funeral/ wedding processions. However, from the mid-nineteenth century onwards, there were many attempts and appeals by the Marathi intelligentsia to ‘reform’ the festival. The shastras were cited to assert that obscenities were not quintessential in the celebrations; and sports events were organized to divert people from indulging in obscenities even by bahujan associations like Depressed Classes Mission Society of India.

Can these reforms be read as diffusion of Victorian morality in India through the colonial laws and the Christian missionary critique? Were they an instance of suppression of cultural expressions of the lower order by the English-educated indigenous gentry (Banerjee, 1987: 1197)? The references in the literary journals suggest that the advocates of Shimaga reforms were aware of carnival-like festivals in Jewish, Persian and European traditions. They invoked Sanskrit texts and traditions, at times, to criticize obscenities in Shimaga, but also knew that the conceptions of obscenity and eros in these texts were different from the Victorian ideas. Thus, the trajectory of idea of obscenity in colonial Maharashtra may not be linear (Victorian society to Indian elite to Indian masses).

The existing scholarship has either approached the issue of obscenity from a legal perspective (censorship) or discussed it in the context of gender, sexuality and community (Gupta, 2001) or nudity (Guha-Thakurta, 2004) in art and literature. In case of Shimaga reforms, unruliness and grotesque realism also constitute obscene.

Thus, by examining Shimaga reforms as a case in point, this paper seeks to map the circulation of the idea(s) of obscenity in colonial Maharashtra.

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Series
Asian Studies Centre
People
Madhura Damle
Keywords
india
maharashtra studies
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:19:12

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Circulation of thought processes as reflected in medieval temple sculptures in Maharashtra.

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Kumud Dileep Kanitkar, Independent Scholar, Mumbai
Changing Iconography on temple walls reflects ‘currents’ of thoughts. As a study-tool of socio-religious history, it has an added advantage. Carved images can be destroyed but not ‘corrupted’ thus no ‘copying errors’ like Manuscripts.

In medieval times majority of people were illiterate. They could come to the temple site but not everyone was allowed entry. Under the circumstances, Preceptor priests made use of sculptures on outer walls of temples to illustrate tenets of their sect (Non-verbal mass communication).

Iconography of three medieval temples is illustrated to make the point.

• Ambarnath temple, Ambarnath.
• Bhuleshvar Temple, Malshiras.
• Aundha Naganath Temple, Aundha.

Ambarnath iconography illustrates Shaiva Siddhanta theology, and includes many Brahma images, proving Brahma was still in worship in this era, further substantiated by contemporaneous life size images of Brahma found in Nalasopara and Thane. Surya has been absorbed into Shaiva pantheon and relegated to a minor deity, small image of Surya on the adhishthana, not on the main wall. A hint of this trend is seen at Modhera Surya temple, Gujarat. The temple has Surya in the sanctum but the hall has two parts, one has twelve Adityas on the wall, the other has twelve (‘dvadasha’) Gauris!

Bhuleshvar temple shows the influence of Nath ideology. Characters portrayed here fight their own battles rather than seek divine help. As a last resort they use seemingly unethical means, whether in Mahabharata or Ramayana episodes. Rama shooting at Vali from behind a tree is one such example where circumstances left Rama no choice.

At Aundha Naganath, sculptures of a woman leading an Elephant brigade line the balustrades of porch steps, a remarkable acceptance of “Woman Power’ for that era.
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Asian Studies Centre
People
Kumud Dileep Kanitkar
Keywords
india
maharashtra studies
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:21:41

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‘Sarudar khamb ani mahirapi’ among other things – Acculturation in the Architecture of eighteenth century Maharashtra

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Chetan Sahasrabuddhe, BN College of Architecture, Pune
The eighteenth century was a period of cultural change for most of the region that we know today as Maharashtra. What people today understand as the culture of Maharashtra was built, rebuilt, written, rewritten, codified, and sometimes even fabricated in the eighteenth century. The proposed paper attempts to examine this period from an architectural perspective.

The newly formed Maratha elite, an outcome of the newly opened opportunities of social mobility that Shahu’s regime provided from 1720’s onwards, were the chief agents of rapid changes in the material culture of that century. The new Maratha elite, aided first by the demise of the Deccan sultanates and the later weakening of Mughal rule, rapidly redrafted the political contours of the subcontinent. However, culturally, it was a different story altogether.

A case in point is provided by Mahadji Shinde’s attempts to rebuild the Kaśiviśvanatha temple in Varanasi in place of the Alamgir mosque built by Aurangazeb. The religious zeal of Mahadji was thwarted by the local Bramhins who did not wish to upset the tenuous balance of power that existed in the city between the Hindus and Muslims. Fortunately, sense prevailed and Mahadji had to abandon the project.

In a strange twist, material culture generally and architecture specifically, in the Maratha heartland of the eighteenth-century was defined more by Mughal court culture than anything else. And as Mahadji’s example illustrates, concerns of political legitimacy meant that there was little choice that the Maratha victors had other than accepting the cultural dominance of the vanquished.

Before we hastily attribute the cultural compliance of the Marathas to just political exegesis, it is worth reading Nanasaheb (Balaji Bajirao) Peshwa's letter written while on a campaign in Hindustan (north India). In this letter, young Balaji sang praises of almost everything in the north comparing it unfavorably with his home country in Dakśina deṣa. The conflict between his habitus and the cultural capital he was aspiring to acquire was never more evident than in this letter and is perhaps symptomatic of what the new Maratha nobility was feeling.
The personal migration of his clan from the Konkan to Desh, a simultaneous in-migration of craftsmen from Gujarat and Rajput territories, exposure to regions of strong cultural identities such as Odisha and Karnataka, and a continuation of existing traditions of sultanate and pre-sultanate architecture…all participated in the circulation of cultural ideas, material forms and architectural elements.

This paper will attempt to map the circulation of forms and ideas in the practice of architecture in eighteenth-century Maharashtra. From the Mughal cypress column and multifoliate arches in residences and temples, Bijapuri guldasta finials in temples, carved wooden brackets of Gujarati tradition at one end of the scale - to the Karnataka-inspired agrahar neighborhoods settled next to the very Arab-derived kasba at the other end; this century presents us with a bewildering range of architectural experimentation. The multifoil arch and the cypress column, so often depicted and seen as the cultural identity of the Mughals are, in the final analysis, just one, albeit important example of cultural appropriation by the Marathas, among other things!
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Series
Asian Studies Centre
People
Chetan Sahasrabuddhe
Keywords
india
maharashtra studies
architecture
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:19:41

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Mobility into Power of the Dalit-Women Sarpanchs and a Comparison with the Upper Caste- Male Sarpanchs in Maharashtra: A Story of Two Extremes on the Spectrum.

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Dhanmanjiri Sathe, Azeem Premji University, Bangalore
In tune with the 73rd Constitutional Amendment, Maharashtra passed its own local governance law in 1993 which put in place local, elected governing bodies in the rural areas called the gram panchayats. Under this, 27 per cent of the gram panchayat seats and the posts of sarpanch (i.e. the head of the gram panchayat) were to be reserved for the SCs and STs; and 33 per cent for women. Later in 2011, the share of women was increased to 50 per cent. This Amendment was made with the idea of including the hence-forth marginalized sections in the grass-root level decision-making practises. The objective was also to bring about first a presence and then preferably upward mobility, of the hence-forth disregarded sections in the political spaces and processes. In this paper we try to explore to what extent this has happened?

To that end, in this paper, we compare the dalit-women (D-W) sarpanchs, who undoubtedly belong to the lowest rung of India’s society with the upper caste- male (U-M) sarpanchs who belong to the upper-most end of the Indian society. After surveying 26 D-W sarpanchs with the same number of U-M sarpanchs, in the Sangli and Kolhapur districts of Maharashtra, we arrive at the following results.

On the whole, we find that while becoming a sarpanch does give the D-W a certain kind of upward mobility, this mobility seems to be somewhat constrained.

We find that the U-M sarpanch is significantly better off as compared to D-W sarpanchs with respect to material assets (like land, other assets like TV, vehicles etc); and with respect to non-material assets (like education, who operates the bank account). Also, in the context of discrimination, the D-W sarpanchs have to face much more discrimination (like being called by first name in a derogatory manner, not allowed to sit on the sarpanch chair). The U-M sarpanchs are much better politically connected as compared to the D-W sarpanch.

Interestingly, we find that effective participation as a sarpanch is better in case of U-M sarpanchs than in case of D-W sarpanchs. A further delving into the significant factors explaining this are the discrimination faced by D-W sarpanchs, higher ownership of non-material assets by the U-M sarpanch and then the higher assets ownership of material assets by the U-M sarpanchs (in the given order). Thus, we find that daily discrimination i.e. insults, humiliations that the D-W sarpanchs face play an important role in their less effectiveness as a sarpanch.

We have preliminary evidence that shows that the ‘environment’ in which a dalit-woman sarpanch is working has an important negative bearing on her performance. This arguably limits her political mobility also and therefore there is a need to improve her working environment.
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Series
Asian Studies Centre
People
Dhanmanjiri Sathe
Keywords
india
maharashtra studies
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:17:24

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Circulation of Concepts in Ancient Western India: Some Case Studies

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Manjiri Bhalerao, Tilak Maharashtra Vidyapeeth, Pune
Since ancient times, Maharashtra has been a corridor to join the north with the south or the western world with the eastern. This is seen through the roads and ancient trade routes joining different parts of the country. The flourishing international trade of this period (c. 1st century BCE to 3rd century CE) had led many people to enter this territory and some to go out of it. As a result, along with the exchange of goods there also was the exchange of concepts and ideas bringing some of the foreign concepts in this land. This circulation of the concepts and their acceptance in the society can be easily seen on the extant religious monuments in the form of some images of animals or some symbols. These symbols, though originally Greek, were considered as auspicious and were depicted on the facades and other parts of the contemporary monuments. A study of these symbols and the associated donors, has many a times revealed that he was a foreigner. These examples include the depiction of sphinx, the triskelion, griffin and many such depictions of animals and symbols that were not and still are not a part of the native religious mythology. However, their place in the major religious monuments played an important role in the contemporary cultural life.

This paper aims at enlisting such depictions, studying their original meaning, searching the antiquity of these motifs in India and their provenance, analysing associated Indian contexts, and finally the reasons for their depictions or popularity among the ancient population.
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Series
Asian Studies Centre
People
Manjiri Bhalerao
Keywords
maharashtra studies
india
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:22:26

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Countering the Visual Modern: A Case Study of A Periodical and A Public Sculpture

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Noopur Desai, Asia Art Archive in India, New Delhi
The circulation of images in various forms and media, from reproductions in periodicals to exhibitions as well as construction of public sculptures, has played a crucial role in (re)shaping the aesthetic imagination as well as the public sphere in Maharashtra in the post-independence period. These have emerged as sites of construction for visual modernity in the region. By looking at the intersection of politics and aesthetics, this paper focuses on a case study of a biographical note on a Dalit sculptor Khanderao Sawant published in Manohar, one of the Marathi periodicals, capturing the manifestations of artistic engagements and political affiliations through understanding the process of building one of the early public sculptures of Dr. Babasaheb Ambedkar. The paper aims to trace the emergence of iconic images of Dr. Ambedkar in the form of public sculptures by combining two important modes of circulation of ideas around Dalit identity formation and aesthetics. First, through the construction of a monumental public sculpture and development of visual iconography amid formation of urban aesthetic practices in the region. And second, the dissemination of these ideas through publication and circulation through periodicals, specifically in this instance, a literary periodical. Drawing on the art historical analyses of the regional discourse on modern art through the lens of circulation, the paper analyzes the formation of counterpublics by examining the interconnections between urban aesthetics and art writings.

Episode Information

Series
Asian Studies Centre
People
Noopur Desai
Keywords
india
maharashtra studies
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:21:24

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Resettling of the Learned Brahmanas of ancient Karad: An Epigraphical Analysis

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Rupali Mokashi, Ulhasnagar, Thane
Human migration is the movement of people from one place to another with the intention of settling permanently or temporarily at a new location. The migration of humans has been an outcome of different reasons.

Religion played a pivotal role in resettling of the learned Brahmanas in early medieval India. Learned Brahmanas formed a sacerdotal class having a repository of Vedic and sacrificial knowledge. As custodians of knowledge, their expertise was required in the society.
The class of learned Brahmanas is very clearly defined and extolled in the sacred texts. Patanjali quotes in Mahabhashya, ‘penance, study of the Vedas and birth in a pure race can make a Brahmana but he who is devoid of tapas and Vedic study is a Brahmana only for name sake.’ Manu advocates that a Brahmana should assiduously study the Vedas alone, for that is the highest dharma and everything else is inferior dharma.

Hence for the subsistence, pratigraha or receiving gifts from worthy persons was a permissible means of their livelihood. Simultaneously, various sacred texts acclaim donations to be given to the learned Brahmana, as that would place the donor in the celestial world. Offering dana has been eulogised as the principal aspect of the religious life during the Kali age. Various smriti texts reiterate that the gift of land was the most meritorious of all.

In the light of such textual testimonies, this paper will try to analyse the land grants received by the learned Brahmanas residing in ancient Karad and its manifold impacts, especially migration. A thorough check to the preceding land grants in Maharashtra will enable an appropriate historical perspective.

The Rashtrakuta and Shilahara inscriptions spanning over a period of four centuries, divulge various important aspects like the exact purpose, merit accrued thereof and geographical details of these donations. The duties and prerogatives of the donee Brahmanas will be studied at length. The antiquity of Karad will be given a thorough check. The land grants given to the Brahmanas initiated them to accept the add on role of the agriculturist. The subsequent change in the approach in the smriti literature will also be appropriately analysed.
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Series
Asian Studies Centre
People
Rupali Mokashi
Keywords
india
maharashtra studies
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:21:09

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Circulation of Communalism: The study of cow protection movement in Maharashtra (1890-1947)

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Devkumar Ahire, SPPU, Pune
In the colonial state many things were created, constructed and formed. This is why complex social realities appear to have come into shape in the colonial situations. The complex relationship between the 'civil rights' given by the state of the law and the 'religious freedom' inherited from the colonial complex seems to have solidified the Communalism. Due to print capitalism, education system and nationalism, 'traditionalism' took shape in the framework of modernity. It combines religion and politics. All of these changes can be systematically understood through the Cow protection movement. Cow and cow slaughtering has been one of the most shocking aspects of Colonial Indian politics. This question came under British rule as the greatest threat to the country's peace. Because cow slaughtering was a religious right for all Muslims and for Hindus, religious freedom was at stake. The question of cows intensified due to the confusion of the laws of the princely states, customary practices and the confusion of British laws. In the pre-colonial period, the cow appears to have been used as a political instrument of the ruling class. But during the colonial period when the cow protection movement started, the cow became the instrument of mass political mobilization. At that time, the cow became the instrument of mass political mobilization. As a result of this, On the occasion of the cow protection movement, communalism was swiftly promoted and the transmission of communalism went from city to village as well as from elite class to the Subaltern mass. Nagpur in the Marathi region has been called the heart of this movement. It had its own printing press and full-time male- female activist campaigning for the spread of the movement. Through free books, cultural events, leaflets, leaflets, the movement is expanded and penetrated in various fields. The focus of research paper will be on Cow protection movement of Maharashtra so references of Marathi newspapers, biographies, autobiographies, magazines and other sources will be used.
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Series
Asian Studies Centre
People
Devkumar Ahire
Keywords
india
maharashtra studies
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:20:10

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Like Ink on the Water: Examining a Medieval Genealogical Document from

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Durga Kale, University of Calgary, Canada
The coastal villages in Maharashtra have maintained a porous existence with the cultural influence flowing from the mainland (desh) and from the regions connected by maritime trade of the medieval period (c. 900-1700 CE). The genealogical records of the medieval period dominated the literary and social inroads of establishing connectedness in various spheres of activity.

The genealogical records preserved in Muslim community along the Konkan coast highlight a network of circulation within the greater Indian Ocean trade network. This paper focuses on a genealogical manuscript produced during the medieval period that highlights geological and spiritual networks in Maharashtra and beyond. Highlighting the flow of Sufi spiritual traditions, the text anchors the family in Maharashtra as a part of a diasporic nexus of the 13th century CE.

My paper proposes an interdisciplinary analysis using oral histories, documented history through literary survey and a cursory study of material culture in Konkan to situate the genealogical document. One of three such documents revealed in my recent field-study in Konkan, I propose metanarratives of the time that may have fostered a specific literary production such as the genealogical text in discussion.
Although my paper does not delve into the dating or material analysis of the document itself, the networks presented in this Arabic document purport the idea of a connected Muslim identity for individuals from Egypt, Arabia and Swahili coast, who made their home in medieval Konkan.
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Episode Information

Series
Asian Studies Centre
People
Durga Kale
Keywords
maharashtra studies
india
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:20:23

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Trade, Circulation of Commodities and Transition in urban patterns in Deccan and Konkan towns in 17th& 18th Century

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Asian Studies Centre
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Part of the International conference on Maharashtra in September 2021 - Neelambari Bharat Jagtap, Shivaji University, Kolhapur
Western Indian ports and towns played a dominant part in promoting trade and commerce since the early centuries of the Christian era. Many ports and towns dotted the coastline and the interior, between which developed a wide net-work of road-routes and inland waterways; these towns greatly expanded their commercial and industrial activity from the first century B.C. In this context of trading world in the Arabian Sea includes the ports and towns along the Mediterranean, Greece and Rome, and the coast of Egypt and Arabia.

We do see power contestations and the lure of the commercial wealth of Konkan. The Nizamshaji of Ahmadnagar controlled in North Konkon, with frequently changing control due to their confrontation with Mughals. The South Konkan, was under Bijapur sway until the 1640‟s when Shivaji, the Maratha King1 began to take control of this region. It was in such a complex political situation that the Europeans were forced to man oeuvre. They made their ways in the Indian commodity trade in particular and in intra-Asian trade in general, as can be seen by checking the course of trade in the Konkan coastal ports such as Vasai, Thane, Chaul, Dabhol, Rajapur, Vengurla and Karwar.

The Europeans looked at the Konkan ports, basically as economic hinterlands. But these ports also constituted as political hinterlands. Hence, one finds these Europeans looking for ports where they could carry out trade and ports where the native political control could be negotiated for trading concessions.
However at the same time the hinterland powers were scared of losing power over these ports, therefore we find constant attempts to put restrictions on the Europeans. The necessity of administration and military setup in these ports in order to impose control. Hence there is an expansion in these units, which meant that the size of the towns expanded with its commercial networks. For example, Shivaji tried to do this in 1659 at Rajapur and later the Angres in the 18th century. The economic focus of the Europeans shifts from one port to another, and then we find a change in the fortunes of 1 the port and it find the alternative to continue the old trade, for example with the decline of Surat and Dabhol trade, we find Rajapur Karwar as upcoming ports. Another aspect of this circulation of commercial interest was also trading world of Arabian sea that necessitated a formation of alternative economic zones and networks and Konkan Coast becomes an accurate example of this. Thus European dominance in the Konkan responded in major shift in patterns of its port markets and patterns of hinterland commercial networks. The other point to create strong holds on Indian subcontinent was the Indian and Indonesian trade being complementary to each other‟s if not mutually exclusive. Many new factories were also opened on the east coast of India to obtain cloth for Indonesia when great famine had affected Surat in 1640‟s. On the other hand, some of the commodities available in the mainland factories such as calicoes, indigo, silk, saltpeter and sugar found an expanding market in England. This could have been secured only with the strong hinterland networks with safe outlets in form of ports.

Such kind of trading policy and network of Intra Asian Trade is found in 17th century and to fulfill these needs one find English establishing strong hold on Indian subcontinent despite confusing and not so secure political support or conditions prevailed in India at time. However this certainly gave boost to development of new ports, market towns and commercial networks. At the end of the 17th century, figure of trade from Asia stood at as much as 95 percent.

Thus this paper will study the port hinterland Dynamics with case study of Rajapur, Chaul, Dabhol, Thane and Karwar. Will unfold the various aspects of trade, circulation of commodities that brought Transition in urban patterns in Deccan and Konkan towns in 17th & 18th Century.
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Episode Information

Series
Asian Studies Centre
People
Neelambari Bharat Jagtap
Keywords
india
trade
maharashtra studies
Department: St Antony's College
Date Added: 18/01/2022
Duration: 00:22:50

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