In the early nineteenth century, the south Indian kingdom of Tanjore, which had come under the control of the East India Company, flourished as a ‘centre’ of enlightenment. This book traces the contours of the Tanjore enlightenment, which produced a knowledge that was at once modern and deeply rooted in the indigenous tradition. The chief protagonist of this first ever full-length study on Tanjore at the turn of the nineteenth century is Raja Serfoji II (r. 1798–1832), in whose world science and God coexisted comfortably. Tanjore at this time was a thriving contact-zone, linked to several centres through extensive local and global networks. Its court attracted a great number of visitors, including Christian missionaries, high-ranking Company officials, princely contemporaries, naturalists, and medical practitioners. Dwelling on the locatedness of science and enlightenment modernity in the context of the colonial periphery, the book describes how the Raja deployed certain ‘vectors of assemblage’ — an array of practices, instruments, theories and people, including his vast collection of manuscripts, books and scientific instruments, a Devanagari printing press, a menagerie, health establishments and a large retinue of trained experts and artists — to invent Tanjore as a contemporary ‘centre’. Shunning reductionist and diffusionist explanations of the transmission of Western science in colonial settings, the study uses hitherto unexplored archival sources to reconstruct the Tanjore enlightenment as the outcome of globally situated cross-cultural exchanges. It celebrates the openness and confidence with which European science was engaged with, assimilated, translated and reinvented in a ‘contact-zone’ located in the colonial backwaters of south India. The book will be of interest to historians, sociologists and those interested in history of science and medicine, anthropologists, cultural studies scholars, as well as the general reader.

The History Of TamilNadu Kings (Cholas,Nayakas) and accomplishments during their rule,with the Brief history of The Great Maratha warrior Chatrapathi Shivaji,his son Dharmaveer Sambhaji, their spiritual guru Samartha Ramdas and their visit to Tamilnadu has been included . Thanjavur was ruled by Maratha kings for 180 years and they had a vast accomplishments in many fields and were scholars themselves.History of Thanjavur Marathas has been included. King Serfoji II who was a Bibliophile developed arts,culture and literature and one of the present world largest library, SARASWATI MAHAL is named after him. Brief historical detail on Indian Classical art form-Bharatanatyam has also been written. The founder of Maratha rule in Thanjavur (TamilNadu) was King Venkoji alias Ekoji, founded in 1676 A.D. Details of all kings who ruled after him and their works and accomplishments in the field of arts,literature,culture,dance,drama, science,medicines,Engineering,ship building etc which they did in those days (300 years back) with a brief detail on Maratha Royal family of Thanjavur, Sadar Mahal Palace has been included. Thanjavur Maratha Kings were the patron of arts, learning and many scholars and artists were flourished during their reign. Trip to Thanjavur,TamilNadu (India) is incomplete without visiting Remarkable places of Raja Raja Chola’s Brihadeshwara temple and Thanjavur Maharaja’s Serfoji Saraswati Mahal Library (TMSSML).Brihadeshwara Temple and Saraswati Mahal Library are the imperishable and living monuments of Raja Raja Cholan and King Serfoji II. “The Tanjore Country is celebrated all over the world for its charities.It is called Dharma Raj-and I consider this reputation,which reverts upon me through all countries from this appellation as the most honorable distinction of my rank”- Raja Serfoji.

Weaving together the uneasy meeting of two cultures, The Pagoda Tree is a captivating story of love, loss and fate. Tanjore, 1765. Maya plays among the towering granite temples of this ancient city in the heart of southern India. Like her mother before her, she is destined to become a devadasi, a dancer for the temple. She is instructed in dance, the mystical arts and lovemaking. It is expected she will be chosen as a courtesan for the prince himself. But as Maya comes of age, India is on the cusp of change and British dominance has risen to new heights. The prince is losing his power and the city is sliding into war. Maya is forced to flee her ancestral home, and heads to the bustling port city of Madras, where East and West collide. Maya captivates all who watch her dance. Thomas Pearce, an ambitious young Englishman who has travelled to India to make his fortune, is entranced from the moment he first sees her. But their love is forbidden, and comes at enormous cost. 'Claire Scobie's seductive prose and immaculate layering of period detail capture India at her most exotic.' Susan Kurosawa 'Women's stories are rarely told in history, nor particularly honoured. The Pagoda Tree offers a powerful, sensual perspective on a time of great transformation in India.' Sarah Macdonald, author of Holy Cow 'A rich and enthralling story handled with great skill by someone with a profound understanding of her material.' David Roach, screenwriter and film director 'A richly textured tale full of the sights, sounds and smells of India, with all its complex beauty and troubled history … ' Sydney Morning Herald 'A novel to be savoured … Its layering, the unravelling of the story, the subtext of the fortunes made and lost on cotton and silk, the evocative descriptions of saris themselves are all part of [its] tapestry.' The Age '[The Pagoda Tree] offers new ways of seeing the past.' Canberra Times 'Scobie's prose is eloquent … a fascinating, unique plot representing an interesting era in [India's] history.' The Mercury 'A story told with great panache.' Country Style 'Claire Scobie travels a vast and exotic terrain in her first novel.' Weekly Review 'This first novel by Claire Scobie would make a spectacular film.' Goodreading Magazine 'A nuanced and sophisticated exploration of the socio-historical realities that are inevitable when cultures collide.' The Hoopla

This Book Has Gleaned Various Cosmetic Formulations Contained In A Wide Body Of Literature On Subjects As Diverse As Dharma (Religion), The Art Of Love And Health Sciences. Condition Good.

Presenting cutting-edge scholarship dedicated to exploring the emergence and articulation of modernity in colonial South Asia, this book builds upon and extends recent insights into the constitutive and multiple projects of colonial modernity. Eschewing the fashionable binaries of resistance and collaboration, the contributors seek to re-conceptualize modernity as a local and transitive practice of cultural conjunction. Whether through a close reading of Anglo-Indian poetry, Urdu rhyming dictionaries, Persian Bible translations, Jain court records, or Bengali polemical literature, the contributors interpret South Asian modernity as emerging from localized, partial and continuously negotiated efforts among a variety of South Asian and European elites. Surveying a range of individuals, regions, and movements, this book supports reflection on the ways traditional scholars and other colonial agents actively appropriated and re-purposed elements of European knowledge, colonial administration, ruling ideology, and material technologies. The book conjures a trans-colonial and trans-national context in which ideas of history, religion, language, science, and nation are defined across disparate religious, ethnic, and linguistic boundaries. Providing new insights into the negotiation and re-interpretation of Western knowledge and modernity, this book is of interest to students and scholars of South Asian Studies, as well as of intellectual and colonial history, comparative literature, and religious studies.

Rachel Bryant Davies and Erin Johnson-Williams lead a cast of renowned scholars to initiate an interdisciplinary conversation about the mechanisms of power that have shaped the nineteenth-century archive, to ask: What is a nineteenth-century archive, broadly defined? This landmark collection of essays will broach critical and topical questions about how the complex discourses of power involved in constructions of the nineteenth-century archive have impacted, and continue to impact, constructions of knowledge across disciplinary boundaries, and beyond academic confines. The essays, written from a range of disciplinary perspectives, grapple with urgent problems of how to deal with potentially sensitive nineteenth-century archival items, both within academic scholarship and in present-day public-facing institutions, which often reflect erotic, colonial and imperial, racist, sexist, violent, or elitist ideologies. Each contribution grapples with these questions from a range of perspectives: Musicology, Classics, English, History, Visual Culture, and Museums and Archives. The result is far-reaching historical excavation of archival experiences.

Since Independence, the princes and regional rulers of India have mostly been seen as anachronistic figures, too closely associated with the former colonial government, and often a byword for extravagance, sybaritic lifestyles, and mild despotism. When in 1967 they were stripped of their privy purses by Prime Minister Indira Gandhi, there were more protests in Britain than in India. No serious efforts have been made to put these men, and a few women, in a pictorial context, to examine the differing styles of portraiture favoured by them, and the motives behind the pictures, until now. The more one gazes at these important but hitherto neglected works of art, the more questions are raised. This book attempts to answer and interpret some of them. The arrival of European painters in late 18th century India presented a new opportunity for Indian rulers to commission self-portraits of a different kind, and also to influence indigenous artists in new styles and paint mediums. The arrival of photography brought a further opportunity for them to be pictured in different ways.

This book tells a story of radical educational change. In the early nineteenth century, an imperial civil society movement promoted modern elementary 'schools for all'. This movement included British, American and German missionaries, and Indian intellectuals and social reformers. They organised themselves in non-governmental organisations, which aimed to change Indian education. Firstly, they introduced a new culture of schooling, centred on memorisation, examination, and technocratic management. Secondly, they laid the ground for the building of the colonial system of education, which substituted indigenous education. Thirdly, they broadened the social accessibility of schooling. However, for the nineteenth century reformers, education for all did not mean equal education for all: elementary schooling became a means to teach different subalterns 'their place' in colonial society. Finally, the educational movement also furthered the building of a secular 'national education' in England.