When encountering unfamiliar environments in India and the Philippines, the British and the Americans wrote extensively about the first taste of mango and meat spiced with cumin, the smell of excrement and coconut oil, the feel of humidity and rough cloth against skin, the sound of bells and insects, and the appearance of dark-skinned natives and lepers. So too did the colonial subjects they encountered perceive the agents of empire through their senses and their skins. Empire of course involved economics, geopolitics, violence, a desire for order and greatness, a craving for excitement and adventure. It also involved an encounter between authorities and subjects, an everyday process of social interaction, political negotiation, policing, schooling, and healing. While these all concerned what people thought about each other, perceptions of others, as Andrew Rotter shows, were also formed through seeing, hearing, touching, smelling, and tasting. In this book, Rotter offers a sensory history of the British in India from the formal imposition of their rule to its end (1857-1947) and the Americans in the Philippines from annexation to independence (1898-1946). The British and the Americans saw themselves as the civilizers of what they judged backward societies, and they believed that a vital part of the civilizing process was to properly prioritize the senses and to ensure them against offense or affront. Societies that looked shabby, were noisy and smelly, felt wrong, and consumed unwholesome food in unmannerly ways were unfit for self-government. It was the duty of allegedly more sensorily advanced Anglo-Americans to educate them before formally withdrawing their power. Indians and Filipinos had different ideas of what constituted sensory civilization and to some extent resisted imperial efforts to impose their own versions. What eventually emerged were compromises between these nations' sensory regimes. A fascinating and original comparative work, Empires of the Senses offers new perspectives on imperial history.

In this major reinterpretation of religion and society in India, Oberoi challenges earlier accounts of Sikhism, Hinduism, and Islam as historically given categories encompassing well-demarcated units of religious identity. Through an examination of Sikh historical materials, he shows that early Sikhism recognized multiple identities based in local, regional, religious, and secular loyalties. As a result, religious identities were highly blurred and competing definitions of Sikhism were possible. In the closing decades of the nineteenth century, however, the Singh Sabha, a powerful new Sikh movement, began to view the multiplicity in Sikh identity with suspicion and hostility. Aided by cultural forces unleashed by the British Raj, the Singh Sabha sought to recast Sikh tradition and purge it of diversity, bringing about the highly codified culture of modern Sikhism. A study of the process by which a pluralistic religious world view is replaced by a monolithic one, this book questions basic assumptions about the efficacy of fundamentalist claims and the construction of all social and religious identities.

This book examines how, over colonial times, the diverse practices and customs of an existing rural universe—with its many forms of livelihood—were reshaped to create a new agrarian world of settled farming. While focusing on Punjab, India, this pathbreaking analysis offers a broad argument about the workings of colonial power: the fantasy of imperialism, it says, is to make the universe afresh. Such radical change, Neeladri Bhattacharya shows, is as much conceptual as material. Agrarian colonization was a process of creating spaces that conformed to the demands of colonial rule. It entailed establishing a regime of categories—tenancies, tenures, properties, habitations—and a framework of laws that made the change possible. Agrarian colonization was in this sense a deep conquest. Colonialism, the book suggests, has the power to revisualize and reorder social relations and bonds of community. It alters the world radically, even when it seeks to preserve elements of the old. The changes it brings about are simultaneously cultural, discursive, legal, linguistic, spatial, social, and economic. Moving from intent to action, concepts to practices, legal enactments to court battles, official discourses to folklore, this book explores the conflicted and dialogic nature of a transformative process. By analyzing this great conquest, and the often silent ways in which it unfolds, the book asks every historian to rethink the practice of writing agrarian history and reflect on the larger issues of doing history.

A forensic look into the Sepoy rebellion at Meerut in 1857 and the three-month siege and capture of Delhi which followed.