ECSAS conference July 2021 : Magic texts

Reported by Nandini Chatterjee

The European Association for South Asian Studies had postponed its annual conference of 2020. It was held online in July 2021. The Lawforms project organised a panel looking at texts whose meanings, effects and power extended far beyond their actual written content. We decided collectively, with generous scholars externally collaborating with the project, that such texts act as talismans: their compressed texts, symbols and graphics endow them with powers that were magical. Some of these texts were directly about magic while others conveyed forms of transcendence that were sometimes supernatural but in all cases extraordinary.

The panel was titled Talismanic Writing: Powerful Texts and was held over two sessions on 28 July. We had participants from the USA (where one of the Lawforms team members, Dominic Vendell, is also located), UK, Pakistan and India. Getting all of them together in one ‘room’ without the necessity of environment- and budget-destroying air travel was itself a bit of magic that the Covid-19 pandemic has gifted us!

We opened with a presentation by Fouzia Farooq, project associate fellow from Quaid-i Azam University, who spoke about an Urdu book of spells, titled Shama-i Shabistan-i Raza.

Shama Shabistan-i Raza (a book of Indo-Islamic charms)

Using this wonderful book, widely printed and circulated in 20th-century South Asia, she opened up a world of Indo-Islamic magic, associated with the Barelvi sect. Crucial to the inclusion of such practices and knowledge about them within the range of Islamic practices was the distinction the author of the text drew between white, or religiously sanctioned magic, and black or evil magic. A complex and detailed set of rules of comportment helped distinguish and demarcate the white from the black—rules that were strikingly similar to those recommended for good Mughal and Maratha scribes! (Bathing and praying before writing activities seems to be a common South Asian recommendation.) Fouzia explored the range of social and personal needs that led people to the many talismans, fals (bibliomancy) and spells described in the book—including the ability to control the outcome of cricket matches!

Fouzia’s paper and the discussion around it tied very nicely into Nandini Chatterjee’s paper on a curse appended to a deed of gift by a Hindu woman landlord who passed on certain villages to her nephews. For anyone who interferes with their title, she threatened, I shall seize their robes on the day of judgement! Here we speculated together whether the pattern of use of curses in legal deeds and other documents was directly co-related to uncertainty and temporality. The more unknown the agents are, the more long-term the aims, the greater the need to draw on supernatural powers and/or divine intervention to undergird them. This might also explain why we see far more numerous instances of curses, including the infamous gadhe-gal in stone inscriptions, than on paper deeds, the latter having a more immediate audience.

Dominic Vendell, until recently Lawforms Postdoctoral Research Associate, spoke about the ritualistic aspects of Maratha diplomacy, including the use of golden pots, sanctified water and bel leaves. All of these fed into inter-polity negotiations that included verbal as well as documentary exchanges. One the one hand, his paper pointed to the complexity and richness of the Maratha political structures of the eighteenth century, which many still hesitate to call an empire because of its multi-centred nature. It also resonated with the work done by historians of the New Diplomatic History network, which is doing stellar service to the history of diplomacy by releasing it from the overbearing Eurocentric narratives of post-Westphalian international dealings. Vendell’s work suggests diplomacy is always about negotiating much more than actual terms of treaties, including the cultural pitfalls, personal relations and transcendental claims such as oaths in god’s name.

Elizabeth Thelen, Lawforms Postdoctoral Research Associate, took us into the world of Sufi pirs and temple managers of Rajasthan, who turned out to be as savvy as they come in terms of self-branding and claiming authority. She showed us instances of legal documents in which Sufi pirs of Nagaur used seals modelled on the genealogical seals of the Mughal emperors. In the case of the Sufis, the genealogy was spiritual rather than filial, but the graphic model of a central circle with the name of the signatory, and surrounding petals with names of the ancestors was exactly the same. Not without reason has the Indo-Islamic Sufi shrine been called a dargah, the same word for the imperial court! But with her typical cross-sectarian expertise, Elizabeth also showed us the little signatory seals, bearing the name of the god Govinddevji himself, came to mark documents issued under the issue of the idol’s authority from the temple in Jaipur. This is an excellent instance of the Hindu idol’s being treated as a legal person, a tradition with enormous case-law from colonial courts and backed up with dharmashastric traditions.

Persian metrical inscription dated AH 1180=1766-67 AD from Hirapura gate, left side. States that under the instructions of Nawwab Ismail Khan, the nazim, who, in turn, had received orders from Asaf Jah (II) for the construction of a fort at Ellichpur, Khushkhabar Khan built this lofty edifice (i.e., the gate).

Muntazir Ali, epigraphist from the Archaeological Survey of India, joined us with a marvellous paper surveying the Islamic religious elements in inscriptions from various regions of South Asia. Among other things, he also discussed the process of creating such inscriptions and the roles of the poetry-selector, calligrapher and carver in the process. While clearly derived from standard high-status religious texts, passages were selected to communicate specific messages, especially those of power and awe to those outside mosques and of community and peace to those inside.

Arighna Gupta, PhD candidate at the University of Michigan, took us to a different kind of material, showing us the braiding of legal and literary authority in Nawabi and early colonial-era Bengal. Looking at epics such as Annadamangal and Bidya Sundar from the eighteenth century on the one hand and Pratapaditycharita and Krishnachandrarayasyacharita of the nineteenth century on the other, he discussed the long shadow of Mughal authority in legitimating kingship in Bengal. Moral successes and failures of kings were not only co-related by the authors to their dynastic outcomes, but also attributed to their relative success or failure in upholding Mughal authority, represented in some of the narratives through the issue of a Mughal farman.

Walter Hakala, University at Buffalo, SUNY, pointed us towards a different kind of transcendent claim of authority and community, where the script of a text itself communicated meanings. Presenting work from a project on Urdu inscriptions in southern and western India, which he has been carrying out with a team of students at the University of Buffalo, Walter speculated on the functions of writing spoken languages like Urdu in public settings. He argued that Urdu inscriptions in the Arabic script functioned by articulating political solidarities for Muslim elites and, especially in the 19th century, communicating messages to expanding populations of readers that included women and merchant communities.

Overall, this was a great get-together despite all our exhaustion with the now seriously greying magic of Zoom conferences! It was also a very timely opportunity for the Lawforms team to consider some parts of our material that are literally marginal and tangential to legal functions.

When and where did the Persianate end?

Nandini Chatterjee

With Fahad Bishara, Ghulam Nadri, Huntington Lyman StebbinsElizabeth Thelen and Dominic Vendell

The worldwide pandemic has affected all of us in the Lawforms project in different ways. But it has not stopped us from keeping those really interesting conversations going. In the Lawforms team, with members physically situated across multiple continents, planning, discussing and collaborative reading over video link has been established practice for at least two years. But as video-conferencing has become so much more run-of-the-mill, we are now able to get together with other collaborators for ‘mini-workshops’ with much less fuss than we had ever imagined. I will not go into details about the obvious invasiveness of this phenomenon, and the mental and physical exhaustion this has entailed for many of us (that one is for another post). This blog is a report on two exhilarating conversations we recently had with team members and external collaborators about the geographical and temporal limits of the ‘Persianate’ world. When and where did the Persianate end?

First of all, the context for this rather ambitious discussion! We are really happy to report that we are in the last phases of preparation for our first collective publication, which is going to be a specially themed issue of the Journal of the Economic and Social History of the Orient. We have titled it ‘Transactions and Documentation in the Persianate World’; it is a truly wide-ranging set of essays dealing with business writing, commercial record keeping, contracting, surveying and certification. Inspired by Geertz’s concept of the bazaar, and led by our team member and the brilliant economic-legal historian Fahad Bishara, we look at domains of transactions that extend from mariners’ debts to blood-money payments to political deals.

There will be more posts about the special issue, but about our two meetings this August: these were inspired by a growing awareness, led by the Iran-specialist Huntington ‘Lyman’ Stebbins, one of our generous external collaborators, that in our collection we have a clutch of essays that could/should be grouped under the descriptive rubric of ‘late Persianate’, which would also allow us the possibility of analytically exploring how one identifies the stages of a trans-regional, complex historical formation such as the Persianate. And the bigger question of periodization – how exactly do we know when one broad type of human social formation has ended, and another has begun?

This question – about temporality – was supplemented by another one that has been quietly bubbling away within the Lawforms team from the start. But it took a reviewer’s comment, of all people, to Lyman, the Iran-specialist, for us to consider – what is the value of the descriptor ‘Persianate’, as opposed to ‘Indian Ocean Worlds’? The answer is obvious for some of the more land-locked contexts dealt with in some of the papers, but if Lyman was writing about a series of port cities (including Bushire and Bombay), consulates and merchants, then was the cultural-bureaucratic fact of Persian-language documentation of his episodes more important, or the sociological-geographical facts of ultra-marine connections? As Nile Green has beautifully put it, these spatial terms are not there to represent a given reality, they are there to serve analytical purposes. So which served us better?

On day 1, Dominic Vendell, Elizabeth Thelen, Lyman and I tackled the temporal question of late Persianate, and its ultimate demise. We began by noting that it used to be believed, at least among South Asianists, that the end came with the English East India Company government’s removal of Persian as the language of its courts in India in 1837. Mana Kia in her recent book has told the story from both ends (the Iranian and Indian) and has offered a more longue-durée sociological-political explanation: that the political disruptions of the late eighteenth century in this part of Eurasia snapped the possibilities of mobility for people who tended to be the bearers of the Persianate, leading to a gradual implausibility of the kind of ‘Persianate selves’ that she saw in (mainly) the poets who moved between what is now Iran and India. But Kia, together with Nile Green, Farzin Vejdani and others have also pushed the ‘end’ of the Persianate well into the twentieth century, demonstrating that technological developments such as steam travel and print created new networks of Indo-Iranian connections – a robust late Persianate. And Lyman – referring to Mohamad Tavakoli-Targhi’s work – reminded us of the irony that it was these very networks that provided intellectual grist to the mill of nativist Iranian nationalism: ancient Zoroastrian texts discovered in Gujarat feeding the story of a glorious, uninterrupted and uncontaminated Iranian nationhood continuing from antiquity.

But in our collection, the ‘late Persianate’ has many other valences beyond the creation or sustenance of Persian-speaking/reading social networks or continued trans-regional written communication in Persian. Working robustly against the grain of their area specialisms, Dominic Vendell and Elizabeth Thelen are looking at the Maratha Empire and the Rajput states as Persianate terrain. These regimes sometimes adopted self-reflexive indigenist (anti-Persianate) cultural policies (as with the Maratha Empire in the late seventeenth century); they legitimized themselves and adjudicated disputes with a variable combination of local custom and Hindu royalty (as with most Rajput states); they were Hindu kingships using a great deal of Persian language documentation and/or Persian-derived vocabulary, forms and styles in Marathi- or Rajasthani-language diplomatic, judicial and revenue writing. Was this a case of the end of the Persianate or the reinvention of the Persianate?

Then again, Lyman’s work pushed us to think about the notoriously capacious nationality laws of Iran, created during the modernizing regime of the Pahlavis in the mid-twentieth century. As many Iranian emigrés keep discovering to their distress, there is no escape from being an Iranian citizen; an aggressively inclusive jus sanguinis principle, designed to include the dispersed potential citizenery from around the Persianate world, today serves to capture those that wish to escape the jurisdiction of the Islamic Republic of Iran. What was striking about this is the way in which nationality and the nation-state, which is generally seen as the prime cause of shattering cosmopolitan worlds, and certainly the Persian cosmopolis, is here serving to create an extra-territorial Persianate – just not a very nice one for those who would rather escape it. And in this connection we wondered whether the concepts of the familial connection and identification – nisbat – were lending themselves to the kind of genealogy-to-race transmogrification that happened in Malaysia with the concept of ‘bangsa’.

Chastened by these thoughts, we then moved on, in day two, to discussing the possibilities of the Indian Ocean Worlds, together with Fahad Bishara and Ghulam Nadri. With such an outstanding group we were able to actually discuss the Indian Ocean as it should be – with due focus on its Indian, Iranian and Gulf-to-East Africa sections. Indeed, as we noted, there were three papers in our collection that could be seen as forming an Indian Ocean cluster – Ghulam, Lyman and Fahad together creating for us a littoral circuit from Surat to Bushire to Bahrain to Muscat.

Here we agreed that while the ‘new’ Indian Ocean historiography has moved purposefully away from Braudelian geo-sociologcal analysis (the classic being K.N. Chaudhri), and emphasized the trans-regional, nation-state disrupting possibilities of that aquatic field, empirically and historiographically they have ignored the Persianate world. It is as if the two fields are talking past each other – although both the Persianate and the Indian Ocean World are supposed to be about trans-regionalism and cosmopolitan formations. The Persianate remains an old-world place of princes, horsemen and poets wheras the Indian Ocean World seems peopled and propelled by trade.

But in our collection, we demonstrate that people did not just write poetry, chronicles, hagiographies and manners literature in Persian; they used it to document deals and to dispute them. So, as Lyman suggested, one of the things we were trying to do was to expand the sociological content of the Persianate – we are dealing with kings and saints and some bad poets, but we are actually venturing into the marketplace, on land and on sea. And, as Fahad enthused, if the Persianate folk would just look at more of such material, the history and historiography of the Indian Ocean World itself could be transformed!

But was that really so? Clearly, as Fahad’s own work showed in his book as well as his article in our upcoming collection, merchants and mariners in Bahrain, Muscat and Zanzibar wrote their deeds in Arabic, not Persian. It was really striking how Persiante Bushire seemed in Lyman’s story, and how Arabic Bahrain appeared, right across the Gulf. So something was happening in the Gulf – although there were clearly multi-lingual merchant families spread out on both sides and jurisdictions stretching across.

Ghulam here told us about a brilliant tri-lingual petition he had found in the archives in Bombay (in Gujarati, Persian and Arabic). It was addressed by merchants to the Governor of Bombay (in the 1820s) complaining about an Arab merchant engaged to do trade on their behalf at Jeddah, who had failed to keep his part of the deal. If Gujarati represented the merchants’ own language; Persian, the official language of the East India Company’s courts in India; then the local administration at the Mokah EIC Factory and later at Jeddah clearly needed the Arabic. Again, as we moved westwards and southwards from the Gulf – Arabic seemed to take over.

From: Lawrence Porter, Society in the Persian Gulf: Before and After Oil (2017)

Since this was simply one instance of interacting with a specific bureaucratic regime (and we are not even sure which one), we remain unsatisfied. Fahad alerted us that in fact he was aware of Persian documents and deeds in the collections of merchant families not just in Bahrain, but also in Kuwait, Basra, Mohammerah, etc.  So, the current plan is for us to learn much more about the Gulf – led by Ghulam, Lyman and Fahad.

Analytically, however, we felt that the productive answer, as with the temporal question, may lie in not insisting on laying down lines in water, but in identifying the precise circuits and contexts in which Persian, Arabic (and Gujarati) made best sense. We are going to try to do more of this, and we want to keep this thought foremost in our minds while doing this: the Persianate (and the Indian Ocean World) is ultimately about the people who made/make it up.

Lawforms Workshop 2019 Exeter

Lawforms Workshop 2019: Manuals, Stylebooks, and Formularies for Persianate Legal Documents

8-10 July 2019, Hotel Du Vin and Bistro, Magdalen Street, Exeter EX2 4HY

We are preparing for our upcoming workshop; here is the draft programme. This is a project team-centred event, but we have space for a few more people; if  you can read Persian, and would like to read manuals for fun, do get in touch! N.Chatterjee@exeter.ac.uk 

Working Programme; will continue to be updated

 

Day 1 – Monday, 8 July 2019

9:00-10:30 am – Epistolary models and the concept of inshā’

Introductory discussion of aims of workshop

Further discussion of readings on inshā’and related manuals and formularies genres (Paul, Mitchell, Flatt, Horstmann, Deshpande)

10:30-11:00 am– Tea and coffee break

11:00 am-12:30 pm– Modelling Persianate legal documents I

Discussion of selections from inshā’ from Iran or Central Asia (TBD)

12:30-2:00 pm– Lunch at conference venue

2:00-3:30 pm –Modelling Persianate legal documents II

Discussion of selections from Manāẓir al-Inshā’, ed. Ma’dankan, pp. 185-7, 192-3, 219

3:30-4:00 pm– Tea and coffee break

4:00-5:30 pm– Modelling Persianate legal documents III

Discussion of selections from Inshā’-yi Harkaran, ed. Balfour, pp. 162-75

6:30-8:30 pm– Conference-sponsored dinner at local restaurant

 

Day 2 – Tuesday, 9 July 2019

 9:00-10:30 am– Numeracy and accounting

Discussion of selections from Khulāṣat al-Siyāq

10:30-11:00 am– Tea and coffee break

11:00 am-12:30 pm– Hybrid manuals I

Discussion of selections from Mughal dastūr al-ʿamal (BL or Richards?)

12:30-2:00 pm– Lunch at conference venue

2:00-3:30 pm– Hybrid manuals II

Discussion of selections from Alwar colonial dastūr al-ʿamal from APRI

3:30-4:00 pm– Tea and coffee break

4:00-5:30 pm– Indic-language manuals

Presentation on Marathi manuals by Dominic Vendell, Lawforms Project

Presentation on Rajasthani/Hindi manuals by Elizabeth Thelen, Lawforms Project

6:30-8:30 pm– Conference-sponsored dinner at local restaurant

 

Day 3 – Wednesday, 10 July 2019

10:30 am-12:30 pm– Grammars and dictionaries

Discussion of RAS Tod 173 (Persian facetious dictionary) and Thanjavur Marathi grammar led by Lawforms team

12:30-2:00 pm– Lunch at conference venue

2:00-3:30 pm– Group discussion of workshop insights and future goals

3:30-4:00 pm– Tea and coffee break

4:00-5:30 pm– Further project-related conversation and planning