Technology, History, and Place

Tag: Great Man theory (Page 2 of 2)


A Not-so-great Great Man History of Jaipur

Jadunath Sarkar and Raghubir Sinh (ed.), A History of Jaipur, c. 1503-1938 (1984; repr. Hyderabad: Orient Blackswan, 2009).

In the 1930s, the Maharaja of Jaipur State, Sawai Man Singh II, commissioned well-known Indian historian Jadunath Sarkar to write an official history of his state and his own ruling family, the Kacchawaha Rajputs. In undertaking this commission, Sarkar had access to the official records of Jaipur State, which had never been used by historians before. By 1940, Sarkar had finished his manuscript, but because of opposition by the nobles of Jaipur State (who generally come across negatively in the narrative), publication of the book had to be shelved indefinitely. It was not until more than forty years later, in 1984, that Sarkar’s book finally saw the light of day. By this time, the author and the commissioning Maharaja had both passed away. Sovereign Jaipur State also was no more; now it was just a district in the state of Rajasthan. Sarkar’s History of Jaipur was eventually published in a very different world than the one in which it was written.

I had been hearing about A History of Jaipur for a while when I finally got my hands on a copy recently and excitedly started reading it. My excitement did not last long, though. After the first few chapters, I had gotten thoroughly bored, and it ultimately took me more than a month to slog through the book. Had I known a little more about the context of the book and the background of its author, I would have been better prepared for the disappointment.

The most disappointing aspect of the book was that the title did not accurately reflect the contents. It isn’t A History of Jaipur; it is actually A History of the Rulers of Jaipur. Most of the book is just a dynastic history of the Kacchawaha house, from the early sixteenth century to Man Singh II. The narrative follows the Raja wherever he goes. In the sixteenth and seventeenth centuries, Man Singh I, Mirza Raja Jai Singh I, and Ram Singh I served as generals in the Mughal army, often spending years away from their capitals at a stretch. Sarkar wrote in tiresome detail about all these campaigns, completely ignoring whatever might have been happening on the home front at this time. I would love to know about economic and cultural life in the Kacchawaha kingdom, but Sarkar had nothing to say about these topics.

It isn’t really surprising that Sarkar wrote a Great Man history of the Kacchawaha house, since he was commissioned to write his history by the ruler of that clan. Surely Sawai Man Singh II wanted to be portrayed as a Great Man from a long line of Great Men.

Jadunath Sarkar was best known for writing about the reign of the Mughal emperor Aurangzeb (r. 1658-1707, contemporary with Jai Singh I and Ram Singh I). His magnum opus was the five-volume History of Aurangzeb (1912-24), which I now have absolutely no desire to read. As Mohammad Shah points out, Sarkar thought that (Islamic) Mughal rule in India had been oppressive, and British rule was an improvement.1 Aurangzeb comes across in Sarkar’s histories as a temple-smashing religious fanatic, emblematic of the broadly oppressive policies of the Mughal Empire.

In writing the official history of Jaipur State, Sarkar had to change his tack. The reason is that the Kacchawaha house was the first Rajput kingdom to join the Mughal Empire, when the daughter of Raja Bharmal of Amber married Mughal Emperor Akbar in 1562. Condemning the Mughal Empire would, in effect, condemn the Kacchawaha house, because they had willingly joined the empire through a marriage-alliance. Instead, Sarkar restricted his criticism to certain aspects of Mughal policy. Aurangzeb comes across badly in A History of Jaipur as well, but mainly because of his supposed mistreatment of Jai Singh I and Ram Singh I.

In contrast with Mughal rule, British rule in India was, in Sarkar’s eyes, a great blessing. As a princely state, Jaipur was technically sovereign. A treaty signed in 1818 surrendered responsibilities of defense and foreign relations to the British, but the Maharaja of Jaipur could theoretically do whatever he wanted within the confines of his own kingdom. In reality, the British meddled in the affairs of the princely states, posting residents in the capitals and arbitrating in succession disputes. It was in the best interests of the princes to maintain good relations with the Paramount Power (as the British rulers styled themselves). When the Indian Mutiny broke out in 1857, the princes stayed on the side of the British, providing essential support for the suppression of the rebellion.

The glowingly positive terms in which Sarkar describes the British read almost comically nowadays. Take, for instance, this statement about the modernizer Ram Singh II:

The dawn of the modern age in Jaipur was due to the initiative and fostering care of a number of British officers of exceptional ability and generous sympathy, and it was the good fortune of Maharajah Ram Singh II to have been trained by them at the formative stage of his life and to carry to full maturity the reforms for which they had done the spadework.2

Or this one, about Madho Singh II’s visit to England to attend the coronation of Edward VII:

The unifying force of such an Empire [the British Empire] rises above caste, creed, and locality.3

If nothing else, A History of Jaipur is a reminder that the way we interpret history can change drastically over time. No Indian alive today would prefer the British Raj over independence. This attitude can too easily be imposed onto the past, so that all Indians at all times seem to have desired independence. But many members of the privileged classes in India—including Sawai Man Singh II and Jadunath Sarkar himself—benefited from British rule. A History of Jaipur is a relic of a period that most Indians now are willing to forget.

  1. Mohammad Shah, “Jadunath Sarkar’s interpretation of Aurangzeb’s reign,” Journal of the Asiatic Society of Bangladesh 28 (Dec. 1983): 133-41. []
  2. Sarkar, A History of Jaipur, 325-36. []
  3. Ibid., 355. []

Does Technology Have History?

I wrote the following article for The Collegian, the student newspaper of my alma mater, Walla Walla University. In the article, I show why I think it is important to study the history of technology. In a way, the article is my manifesto. (This version is slightly edited from the version that appeared in print.)

When I tell people that I am working on a PhD in history of technology at Auburn University, I get a variety of responses. Those who are in the know say “Oh, Auburn!” because Auburn is well-known in academia for its history of technology program. Most non-historians react with a range of startled or confused responses. More than one person has said: “Oh! that’s interesting. I’d never thought that you could study history of technology before.” Others have been more overtly confused: “So you don’t have anything to study before the 1960s then, right?” Some, hearing “technology” and being vaguely aware that I was an engineering major once upon a time ask whether this is an engineering program or a history program. (It is a history program.) And a few have even gone so far as to ask incredulously: “Does technology have history?”

The short answer: yes, definitely.

All of the confusion about my field of study tells me that there is deeper confusion about the two terms “history” and “technology.” If I define both of these terms as I understand them, then I think I can clear up the confusion about what “history of technology” means.

First: history. The general public’s perception of history tends to be much narrower than the diverse range of topics that historians can actually study. Once when I met a Chinese woman and told her that I was studying history, she snapped, “Why!” It wasn’t so much a question as an accusation. “Why history!” I’d obviously touched a nerve somehow.

Somewhat taken aback, I didn’t know what to say. “Well, um,” I stammered.

“It’s all so pointless!” she went on. “All of those names of emperors and this dynasty and that dynasty. Who cares?”

If emperors and dynasties were all that there was to history, I would have trouble caring too.

Fortunately, history is much more than that. Emperors and dynasties—as well as presidents, prime ministers, kings, queens, and communist party leaders—belong to political history, which is just one way to look at history. There are many, many other ways to consider the past, including social history, cultural history, environmental history, labor history, and also a huge variety of sub-specializations like urban history, history of childhood, history of romance, and history of smell (really!).

Where does this leave our emperors and their dynasties? Don’t get me wrong; they are still important. They just aren’t all-important.

Too often history gets mixed up with the Great Man theory, which says that most or all historical events were caused by the brilliant actions of one great man, or several great men working together. People identified as great men were often politicians or generals. George Washington, arguably America’s greatest “Great Man,” was both. Not all great men were either politicians or generals, though: They could also be religious leaders, explorers, scientists, or even inventors, engineers, and innovators—men like Columbus, Einstein, and Edison.

Anybody living in politically-correct 21st-century America should have no trouble spotting one of the major flaws of Great Man theory: it ignores women and minority groups. In response, women and minorities have come up with their own great women or great men of non-European descent.

Even when Great Man history becomes Great Person history, there are still significant flaws to the whole theory. By focusing on one person out of a million, Great Person narratives are simplistic. They ignore the common people, who contribute to history just like the Great People. Furthermore, these narratives tend to inflate ordinary, flawed human beings into idealized, unrealistic, larger-than-life heroes.

Our English word “history” comes from a Greek word that originally meant “inquiry.” This is still what history means: an inquiry into all aspects of the human past, not just politics or the actions of great people.

Then what about technology? Popular views of technology are also narrower than I feel they should be. This is what the word “technology” means to me and many other people in my field: anything that people make or adapt from nature for their own practical use. It also includes ways of doing things (like how to grow corn) and ways of thinking about things or organizing knowledge (systems of writing, calendars, the periodic table of the elements, and so forth).

By this definition, technology is not just Steve Jobs’ and Bill Gates’ smartphones and computers. It is also more than just the machines and products of modern industry. People were making and using technology long before there were phones, computers, cars, or even steam engines. Dugout canoes are technology. Ox-driven plows are technology.

As you should see by now, history of technology is a diverse field that ranges from ancient times and runs right up to the present. It can be about any part of the inhabited world, because all people use some kind of technology. This is the long answer to the question, “Does technology have history?” Yes, technology definitely has history; its history is parallel to and inseparable from the history of humanity.

Of course, I cant study the history of all technology. The field is so huge that I have to specialize. Im going to write my dissertation (the book that I have to write to get my PhD) about technology in the early independence period of India (1947 to about 1965). In next weeks Collegian, Ill use an example from my research to show how I think about technology historically.

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