The category “middle class” can refer to quite different social entities. In the United States, it is often used as a synonym for “ordinary folk.” In the United Kingdom it references an elite with economic and social privileges. In India, “the middle class” acquired its own valence through a history that encompasses colonialism, nationalism, and desire for upward social mobility. At one level the Indian middle class was evidently derivative. Indians who wished to emulate the achievements and standing of the British middle class adopted the category, “middle class” as a self-descriptor. Yet the Indian middle class was hardly a modular replica of a metropolitan “original.” The context of colonialism, indigenous hierarchies, and various local histories shaped the nature of the Indian middle class as much as any colonial model. Composed of people—often salaried professionals—who were reasonably well off but not among India’s richest, being middle class in colonial India was less a direct product of social and economic standing and more the result of endeavors of cultural and political entrepreneurship. These efforts gave the middle class its shape and its aspirations to cultural and political hegemony. The same history, in turn, shaped a variety of discourses about the nature of society, politics, culture, and morality in both colonial and post-independent India. Contradictions were inherent in the constitution of the middle class in colonial India, and continue to be apparent today. These contradictions become even more evident as newer, formerly subaltern social groups, seek to participate in a world created through middle class imaginations of society, culture, politics and economics.
The literary history of Bengal is characterized by a multilingual ecology that nurtured the development of Middle Bengali literature. It is around the turn of the second millennium, during the Pāla period (c. 8th–12th century), that eastern South Asia became a major region for the production of literary texts in Sanskrit and Apabhramsha. Early on, Bengal developed a distinct literary identity within the Sanskrit tradition and, despite abrupt political transitions and the fragmentation of the landscape of literary patronage, fundamental aspects of the literary culture of Pāla Bengal were transmitted during later periods. It was during the Sultanate period, from the 14th century onward that courtly milieus began to cultivate Middle Bengali. This patronage was mostly provided by upper-caste Hindu dignitaries and (in the case of lyric poetry at least) by the Sultans themselves. During the period ranging from the 15th to the early 19th centuries, vernacular literature can be divided into two broad categories: short narrative forms called padas or gītas (songs), which were often composed in an idiom derived from songs by the Old Maithili poet Vidyāpati (c. 1370–1460); and long narrative forms in Middle Bengali called pā̃cālīs, which are characterized by the alternation of the prosodic forms called paẏār and tripadī and the occasional insertion of songs.
These poetic forms are the principal markers of the literary identity of Bengal and eastern South Asia (including Assam, Orissa, and Arakan). The Ḥusayn Shāhī period (1433–1486) contributed to the consolidation and expansion eastward of vernacular literary practices. Then, the political landscape became fragmented, and the multiplication of centers of literary production occurred. This fragmentation fostered the formation of new, locally grounded literary trends. These could involve the cultivation of specific genres, the propounding of various religious doctrines and ritual practices, the fashioning of new idioms fostered by either dialectal resources, classical idioms such as Sanskrit or Persian, and other vernacular poetic traditions (Maithili, Avadhi, Hindustani). The late Mughal and early colonial periods witnessed the making of new trends, characterized by a radical modification of the lexical component of the Middle Bengali idiom (i.e., Dobhāṣī), or the recourse to scripts other than Bengali (e.g., Sylhet Nagari/Kaithi, Arabic). The making of such new trends often implied changes in the way that authors interacted with Sanskrit, Persian, and other vernacular traditions. For instance, Persian played as crucial a role as Sanskrit in the various trajectories that Middle Bengali poetry took. On the one hand, Persian in Bengal had a history distinct from that of Bengali; on the other hand, it constituted a major traditional model for Bengali authors and, at times, Persianate education replaced the one based on Sanskrit as the default way to access literacy.
Even if Middle Bengali poetic forms continued to be used in the context of various traditional performances, the making of a new literary language in the 19th century, the adoption of Western genres, and the development of prose and Western prosodic forms occasioned a radical break with premodern literary practices. From the second half of the 19th century, with the notable exception of some ritual and sectarian texts, access to the ancient literature of Bengal began to be mediated by philological analysis and textual criticism.
Bangladesh is a relatively young state with an agile political heart. Its emergence in 1971 as an independent state accompanied the familiar elements of modern polities, as reflected in the major principles of its first constitution: nationalism, secularism, democracy, and socialism (in the sense of social justice). Yet a prehistory and posthistory of the birth of Bangladesh are replete with contestations, tensions, and quests for new meanings for these categories, providing intriguing windows to the challenges and opportunities facing governance, ideologies, and public life in the country.
In the modern period, between the transition to British colonial rule and present times, Bangladesh (part of Bengal until 1947 and East Pakistan until 1971) has been shaped and reshaped by several interrelated historical developments. The idea of nationhood was not a linear one thriving on a certain space, religion, or ethnicity at a given moment, the constant thread of collective national imagination being the desire for economic emancipation from a British colonial system and protracted military rule in Pakistan. But the poverty and deprivation that continued after the independence raised questions about the perception of the postcolonial state as the sole liberator. Since the 1990s, although inequality and poverty have remained constant, Bangladesh has seen remarkable economic growth and a relatively better human-development index, making it a potent partner in the recent spell of Asian economic growth. Democracy and citizenship, however, have remained the weakest link, occasionally leading to military rule or dictated democracy. Amid all visible ups and downs in its political, economic, and social life, Bangladesh remains a vibrant nation-space in the increasingly interconnected modern world.
Within the study of the modern period of Nepali history, history is considered here both as a narrative with its internal logic, notably the periodization of history produced by Nepali historians, as well as a series of statements, events, regulations, etc., which are incorporated in this narrative. Periodization of history in Nepal establishes a direct and necessary link between modern Nepal and its national territory. Indeed, the beginning of the modern era is determined by the “unification” of the fifty independent kingdoms and tribal territories that gave birth to the anational territory of Nepal during the second half of the 18th century. Such a correspondence makes modernity and the unified territory of Nepal coincide in a single space time. Yet, a closer examination of the logic behind periodization sheds light on its Kathmandu-centric, and dynastic perspective. This resulted in the formation of a hybrid conception of the national territory and of its center of power. From being the standard of the territory’s time and space, the Kathmandu Valley became the chronotope of the historical narrative dealing with the first half of the 19th century. It continued to form the territory’s remarkable center following the seizing of power by the Rana prime ministers (1846–1951), but now by assuming a futurist dimension, which conversely, plunged the rest of the country back in time.
The origin of British India can be traced to warfare in 18th-century Europe and India, trade-related conflicts and disputes, and the East India Company’s business model. The state that emerged from these roots survived by reforming the institutions of capitalism, military strategy, and political strategy. As the 19th century unfolded and its power became paramount, the Company evolved from a trading firm to a protector of trade. The rapid growth of the three port cities where Indo-European trade and naval power was concentrated exemplifies that commitment. But beyond maintaining an army and protecting trade routes, the state remained limited in its reach.
The Parsi community enjoyed a special status in western India as enterprising traders, who were quick to appreciate the advantages of the British connection especially in driving a huge trade in the Indian Ocean and specifically with China from roughly the latter half of the 18th century. Arriving in India as asylum seekers, the community quickly adapted to the host society by adopting the local language (Gujarati) and by deploying their commercial and manufacturing skills in consolidating their social location in the region. They were mindful of the ruling powers and developed over time important strategies of working closely with local interests, so much so that they acquired a foothold in landed and commercial society. It was in the late 17th and 18th centuries that they forged important links with European traders and trading companies, working as brokers for procurement of textiles and in the process acquiring a very close understanding of foreign markets. This was an important resource that enabled the community to play a major role on the emerging proto-colonial trade of western India, largely channeled through Bombay. The late 18th and 19th centuries saw the community produce major players and merchants of renown who amassed considerable wealth from the trade in raw cotton and opium with China and invested that wealth in philanthropy and subsequently in entrepreneurship. The community was primarily located in Bombay and western India, although their ventures took them as far as Calcutta and Canton. More recently there has been a considerable volume of scholarship on the community, emphasizing its origins, its histories and self-representation, and its use of the English colonial law in defining its own status and streamlining its customs.
With an estimated thirty million or more in Pakistan, twelve million in Afghanistan, and perhaps a million or more in a global diaspora, Pashtuns or Pukhtuns comprise a complex ethno-linguistic population with a rich cultural tradition and literature, varied political and economic contexts, and diverse national and Islamic identities. Historic and literary references to communities that have been thought to identify “Afghans” date to the 10th century and, according to the source and scholar consulted, many centuries earlier. The assumption of any uniquely “Pashtun” identity as equivalent to the diverse “Afghan” cultural, religious, and ethnic identities that evolved over centuries has obfuscated a full understanding of the emergence of distinct regional Pashtun ethno-linguistic communities and the origins of frequently studied cultural idioms. Millions of Pashtuns have lived in close and daily contact with many other ethnic groups (Tajiks, Hazaras, Uzbeks, Turkmen, Baluch, Punjabis, etc.), and color-coded maps of ethnic homelands in Afghanistan and Pakistan are best seen as guides to often complex social geographies rather than absolute markers of ethnically pure settlement areas.
For perhaps a thousand years, Pashtuns and regional forefathers have circulated within imperial and merchant networks connected by Silk Road pathways, Persian and north Indian trade routes, and Indian Ocean sea lanes. Pashtuns sought livelihoods as horse traders, military entrepreneurs, agrarian pioneers, and regional rulers in the northern, eastern, and Deccan regions of India. An Afghan state with variable territorial claims consolidated after 1747. Leading Pashtun clans from around Kandahar and the eastern districts took positions in the dynasties that soon ruled from Kabul and core provinces.
Pashtuns between the Oxus and Indus rivers adapted to, avoided, and served 18th- and 19th-century Russian and British imperial economic and political forces. In the high European “new imperialism” of the late 19th and early 20th centuries, Afghan territories were framed by treaty-negotiated boundaries. Never colonized, Afghanistan became economically dependent on British–India subsidies and linkages. Into the mid-20th century, Afghanistan’s Pashtun political dynasties and Islamic and political activists on both sides of the British-Indian Durand Line offered leadership and alternative visions of the future to anticolonial and Muslim nationalists, including those in British India.
In recent decades, core Pashtun homelands and diasporic communities have fully experienced the disruptions and violence that followed the partition of British India in 1947, postcolonial “national” consolidation, conflict between India and Pakistan over Kashmir, Cold War alliances and conflict, the rise and fall of the Taliban, and civil war. Like others, Pashtun lives were shaped by the transnational dynamics of economic globalization, urbanization, migration, and the international crises that traumatized the world after September 11, 2001.