Indian scientific achievements in the early twentieth century are well known, with a number of heralded individuals making globally recognized strides in the field of astrophysics. Covering the period from the foundation of the Asiatick Society in 1784 to the establishment of the Indian Association for the Cultivation of Science in 1876, Sen explores the relationship between Indian astronomers and the colonial British. He shows that from the mid-nineteenth century, Indians were not passive receivers of European knowledge, but active participants in modern scientific observational astronomy.
This book discusses the study of astronomy in different cultures, applied historical astronomy and history of multi-wavelength astronomy, and the genesis of recent research. It contains peer-reviewed papers gathered from the International Conference on Oriental Astronomy 9 (ICOA-9) held at the Indian Institute of Science Education and Research Pune, India. It covers the areas like megalithic and other prehistoric astronomy, astronomical records in ancient texts, astronomical myths and architecture, astronomical themes in numismatics and rock art, ancient astronomers and their instruments, star maps and star catalogues, historical records and observations of astronomical events, calendars, calendrical science and chronology, the relation between astronomy and mathematics, and maritime astronomy. This book will be a valuable complement to a future generation of students and researchers who develop an interest in the field of Asian and circum-Pacific history of astronomy.
The astronomer’s observing chair as both image and object, and the story it tells about a particular kind of science and a particular view of history. The astronomer’s chair is a leitmotif in the history of astronomy, appearing in hundreds of drawings, prints, and photographs from a variety of sources. Nineteenth-century stargazers in particular seemed eager to display their observing chairs—task-specific, often mechanically adjustable observatory furniture designed for use in conjunction with telescopes. But what message did they mean to send with these images? In The Astronomer’s Chair, Omar W. Nasim considers these specialized chairs as both image and object, offering an original framework for linking visual and material cultures. Observing chairs, Nasim ingeniously argues, showcased and embodied forms of scientific labor, personae, and bodily practice that appealed to bourgeois sensibilities. Viewing image and object as connected parts of moral, epistemic, and visual economies of empire, Nasim shows that nineteenth-century science was represented in terms of comfort and energy, and that “manly” postures of Western astronomers at work in specialized chairs were contrasted pointedly with images of “effete” and cross-legged “Oriental” astronomers. Extending his historical analysis into the twentieth century, Nasim reexamines what he argues to be a famous descendant of the astronomer’s chair: Freud’s psychoanalytic couch, which directed observations not outward toward the stars but inward toward the stratified universe of the psyche. But whether in conjunction with the mind or the heavens, the observing chair was a point of entry designed for specialists that also portrayed widely held assumptions about who merited epistemic access to these realms in the first place. With more than 100 illustrations, many in color; flexibound.
The book delineates the role and place of the Western scientific discourse which occupied an important place in the colonization of India. During the colonial period, science became one of the foundations of Indian modernity and the nation-state. Gradually, the educated Indians sought to locate modern scientific ideas and principles within Indian culture and adopted those for the economic regeneration of the country. The discursive terrain of the history of science, especially in the context of a society with a very long and complex past, is bound to be replete with numerous debates on its nature and evolution, its changing contours, its complex civilizational journey, and finally, the enormous impact it has on our own life and time. The book offers a useful introduction to science, society, and government interface in the Indian context.
The focus of this volume is the history of imperial science between 1600 and 1960, although some essays reach back prior to 1600 and the section about decolonization includes post-1960 material. Each contributed chapter, written by an expert in the field, provides an analytical review essay of the field, while also providing an overview of the topic. There is now a rich literature developed by historians of science as well as scholars of empire demonstrating the numerous ways science and empire grew together, especially between 1600 and 1960.
Astrologers play an important role in Indian society, but there are very few studies on their social identity and professional practices. Based on extensive fieldwork carried out in the city of Banaras, Words of Destiny shows how the Brahmanical scholarly tradition of astral sciences (jyotiḥśāstra) described in Sanskrit literature and taught at universities has been adapted and reformulated to meet the needs and questions of educated middle and upper classes in urban India: How to get a career promotion? How to choose the most suitable field of study for children? When is the best moment to move into a new house? The study of astrology challenges ready-made assumptions about the boundaries between "science" and "superstition," "rationality" and "magic." Rather than judging the validity of astrology as a knowledge system, Caterina Guenzi explores astrological counseling as a social practice and how it "works from within" for both astrologers and their clients. She examines the points of view of those who use astrology either as a way of earning their living or as a means through which to solve problems and make decisions, concluding that, because astrology combines mathematical calculations and astronomical observations with ritual practices, it provides educated urban families with an idiom through which modern science and devotional Hinduism can be subsumed.
The East India Company is remembered as the world's most powerful, not to say notorious, corporation. But for many of its advocates from the 1770s to the 1850s it was also the world's most enlightened one. Joshua Ehrlich reveals that a commitment to knowledge was integral to the Company's ideology. He shows how the Company cited this commitment in defense of its increasingly fraught union of commercial and political power. He moves beyond studies of orientalism, colonial knowledge, and information with a new approach: the history of ideas of knowledge. He recovers a world of debate among the Company's officials and interlocutors, Indian and European, on the political uses of knowledge. Not only were these historical actors highly articulate on the subject but their ideas continue to resonate in the present. Knowledge was a fixture in the politics of the Company – just as it seems to be becoming a fixture in today's politics.
This is a story of tides and coastlines, winds and waves, islands and beaches. It is also a retelling of indigenous creativity, agency, and resistance in the face of unprecedented globalization and violence. Waves Across the South shifts the narrative of the Age of Revolutions and the origins of the British Empire; it foregrounds a vast southern zone that ranges from the Arabian Sea and southwest Indian Ocean across to the Bay of Bengal, and onward to the South Pacific and the Tasman Sea. As the empires of the Dutch, French, and especially the British reached across these regions, they faced a surge of revolutionary sentiment. Long-standing venerable Eurasian empires, established patterns of trade and commerce, and indigenous practice also served as a context for this transformative era. In addition to bringing long-ignored people and events to the fore, Sujit Sivasundaram opens the door to new and necessary conversations about environmental history, the consequences of historical violence, the legacies of empire, the extraction of resources, and the indigenous futures that Western imperialism cut short. The result is nothing less than a bold new way of understanding our global past, one that also helps us think afresh about our shared future.
As global temperatures rise under the forcing hand of humanity’s greenhouse gas emissions, new questions are being asked of how societies make sense of their weather, of the cultural values, which are afforded to climate, and of how environmental futures are imagined, feared, predicted, and remade. Weather, Climate, and Geographical Imagination contributes to this conversation by bringing together a range of voices from history of science, historical geography, and environmental history, each speaking to a set of questions about the role of space and place in the production, circulation, reception, and application of knowledges about weather and climate. The volume develops the concept of “geographical imagination” to address the intersecting forces of scientific knowledge, cultural politics, bodily experience, and spatial imaginaries, which shape the history of knowledges about climate.
Before the advent of radio, conceptions of the relationship between science and religion circulated through periodicals, journals, and books, influencing the worldviews of intellectuals and a wider public. In this volume, historians of science and religion examine that relationship through diverse mediums, geographic contexts, and religious traditions. Spanning within and beyond Europe and North America, chapters emphasize underexamined regions—New Zealand, Australia, India, Argentina, Sri Lanka, Egypt, and the Ottoman Empire—and major religions of the world, including Christianity, Hinduism, Buddhism, Confucianism, and Islam; interactions between those traditions; as well as atheism, monism, and agnosticism. As they focus on evolution and human origins, contributors draw attention to European scientists other than Darwin who played a significant role in the dissemination of evolutionary ideas; for some, those ideas provided the key to understanding every aspect of human culture, including religion. They also highlight central figures in national contexts, many of whom were not scientists, who appropriated scientific theories for their own purposes. Taking a local, national, transnational, and global approach to the study of science and religion, this volume begins to capture the complexity of cultural engagement with evolution and religion in the long nineteenth century.
