In the years between the Indian Mutiny and Independence in 1947 the Indian Civil Service was the most powerful body of officials in the English-speaking world. About 300,000,000 Indians, a sixth of the human race, were ruled by 1000 Civilians. With Whitehall 8000 miles away and the peasantry content with their decisions, they had the freedom to translate ideas into action. This work explores the use they made of their power by examining the beliefs of two middle-ranking Civilians. It shows, in detail, how they put into practice values which they acquired from their parents, their teachers and contemporary currents of opinion. F.L. Brayne and Sir Malcolm Darling reflected the two faces of British imperialism: the urge to assimilate and the desire for rapprochement. Brayne, a born-again Evangelical, despised Indian culture, thought individual Indians were sunk in sin and dedicated his career to making his peasant subjects industrious and thrifty. Darling, a cultivated humanist, despised his compatriots and thought that Indians were sensitive and imaginative. Brayne and Darling personified two ideologies that pervaded the ICS and shaped British rule in India. This work aims to make a contribution to the history of British India and a telling commentary on contemporary values at home.

In the years between the Indian Mutiny and Independence in 1947 the Indian Civil Service was the most powerful body of officials in the English-speaking world. 300,000,000 Indians, a sixth of the human race, were ruled by 1000 Civilians. With Whitehall 8000 miles away and the peasantry content with their decisions, they had the freedom to translate ideas into action. Anglo-lndian Attitudes explores the use they made of their power by examining the beliefs of two middle ranking Civilians. It shows, in great detail, how they put into practice values which they acquired from their parents, their teachers and contemporary currents of opinion. F.L. Brayne and Sir Malcolm Darling reflected the two faces of British imperialism: the urge to assimilate and the desire for rapprochement. Brayne, a born-again Evangelical, despised Indian culture, thought individual Indians were sunk in sin and dedicated his career to making his peasant subjects industrious and thrifty. Darling, a cultivated humanist, despised his compatriots and thought that Indians were sensitive and imaginative. Brayne and Darling personified two ideologies that pervaded the I.C.S. and shaped British rule in India. This book, which is based on two of the richest sets of personal papers left by I.C.S. officers, is both an important contribution to the history of British India and a telling commentary on contemporary values at home.

After years of neglect the last decade has witnessed a surge of interest in the medical history of India under colonial rule. This is the first major study of public health in British India. It covers many previously unresearched areas such as European attitudes towards India and its inhabitants, and the way in which these were reflected in medical literature and medical policy; the fate of public health at local level under Indian control; and the effects of quarantine on colonial trade and the pilgrimage to Mecca. The book places medicine within the context of debates about the government of India, and relations between rulers and ruled. In emphasising the active role of the indigenous population, and in its range of material, it differs significantly from most other work conducted in this subject area.

This study explores the dialogue between the biographical and authorial selves of the writer Ruskin Bond, whose liminal subjectivity is informed by the fantasies of space and time.

An immersive portrait of the lives of the British in India, from the seventeenth century to Independence Who of the British went to India, and why? We know about Kipling and Forster, Orwell and Scott, but what of the youthful forestry official, the enterprising boxwallah, the fervid missionary? What motivated them to travel halfway around the globe, what lives did they lead when they got there, and what did they think about it all? Full of spirited, illuminating anecdotes drawn from long-forgotten memoirs, correspondence, and government documents, The British in India weaves a rich tapestry of the everyday experiences of the Britons who found themselves in “the jewel in the crown” of the British Empire. David Gilmour captures the substance and texture of their work, home, and social lives, and illustrates how these transformed across the several centuries of British presence and rule in the subcontinent, from the East India Company’s first trading station in 1615 to the twilight of the Raj and Partition and Independence in 1947. He takes us through remote hill stations, bustling coastal ports, opulent palaces, regimented cantonments, and dense jungles, revealing the country as seen through British eyes, and wittily reveling in all the particular concerns and contradictions that were a consequence of that limited perspective. The British in India is a breathtaking accomplishment, a vivid and balanced history written with brio, elegance, and erudition.

Anglo-Indians form the human legacy created and left behind on the Indian subcontinent by European imperialism. When Independence was achieved from the British Raj in 1947, an exodus numbering an estimated 50,000 emigrated to Great Britain between 1948–62, under the terms of the British Nationality Act of 1948. But sixty odd years after their resettlement in Britain, the “First Wave” Anglo-Indian immigrant community continues to remain obscure among India’s global diaspora. This book examines and critiques the convoluted routes of adaptation and assimilation employed by immigrant Anglo-Indians in the process of finding their niche within the context of globalization in contemporary multi-cultural Britain. As they progressed from immigrants to settlers, they underwent a cultural metamorphosis. The homogenizing labyrinth of ethnic cultures through which they negotiated their way—Indian, Anglo-Indian, then Anglo-Saxon—effaced difference but created yet another hybrid identity: British Anglo-Indianness. Through meticulous ethnographic field research conducted amidst the community in Britain over a decade, Rochelle Almeida provides evidence that immigrant Anglo-Indians remain on the cultural periphery despite more than half a century. Indeed, it might be argued that they have attained virtual invisibility—in having created an altogether interesting new amalgamated sub-culture in the UK, this Christian minority has ceased to be counted: both, among South Asia’s diaspora and within mainstream Britain. Through a critical scrutiny of multi-ethnic Anglophone literature and cinema, the modes and methods they employed in seeking integration and the reasons for their near-invisibility in Britain as an immigrant South Asian community are closely examined in this much-needed volume.

Britain's colonial empire in southeastern North America relied on the cultivation and maintenance of economic and political ties with the numerous powerful Indian confederacies of the region. Those ties in turn relied on British traders adapting to Indian ideas of landscape and power. In An Empire of Small Places, Robert Paulett examines this interaction over the course of the eighteenth century, drawing attention to the ways that conceptions of space competed, overlapped, and changed. He encourages us to understand the early American South as a landscape made by interactions among American Indians, European Americans, and enslaved African American laborers. Focusing especially on the Anglo-Creek-Chickasaw route that ran from the coast through Augusta to present-day Mississippi and Tennessee, Paulett finds that the deerskin trade produced a sense of spatial and human relationships that did not easily fit into Britain's imperial ideas and thus forced the British to consciously articulate what made for a proper realm. He develops this argument in chapters about five specific kinds of places: the imagined spaces of British maps and the lived spaces of the Savannah River, the town of Augusta, traders' paths, and trading houses. In each case, the trade's practical demands privileged Indian, African, and nonelite European attitudes toward place. After the Revolution, the new United States created a different model for the Southeast that sought to establish a new system of Indian-white relationships oriented around individual neighborhoods.