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Review

The Story of an Indigenous Medical System

Book Review with Bhaskar Parichha

Title: Ayurveda, Nation and Society: United Provinces, c. 1890–1950

Author: Saurav Kumar Rai

Publisher: Orient Blackswan

The ayurvedic revivalist movement significantly influenced medical nationalism in the United Provinces[1] during the late 19th and early 20th centuries. This period saw a concerted effort to re-establish ayurveda as a legitimate and valuable medical system in the face of colonial dominance and the growing influence of Western medicine

 The revival of ayurveda was intertwined with the broader nationalist movement in India. Proponents of this school sought to assert an indigenous identity, positioning ayurveda as a symbol of cultural pride and resistance against colonial rule. This was particularly important as the demand for swaraj (self-rule) intensified, necessitating a projection of India as a modern and scientifically progressive nation.

The formation of groups like the All India Ayurvedic Congress in 1907 created an opportunity for the practitioners to come together, exchange insights, and push for the acknowledgment of their stream in the broader national conversation. These meetings encouraged dialogue on blending ayurvedic and wHindu

estern medical approaches, positioning the indigenous school as a legitimate alternative to the colonial healthcare systems.

In a way, the proliferation of ayurvedic literature in various languages during this period helped democratise access to its content. This literature aimed to transform ayurveda from a specialised knowledge system into a shared cultural heritage, reinforcing its relevance in contemporary society. The revivalist discourse often emphasised the scientific basis of ayurveda, thereby aligning it with modernity and progress.

Fascinatingly, the ayurvedic revivalists critiqued colonial medical practices, often blaming external factors, particularly the ‘Other’, for health crises affecting the Hindu population. This narrative not only served to unify the community around ayurveda but also reinforced a sense of collective identity against colonial narratives that marginalised indigenous practices.

Also, the movement led to the commercialisation of ayurvedic medicine, with an increase in its products and practitioners. This economic aspect played a crucial role in embedding ayurveda within the social fabric of the United Provinces, making it a part of everyday life and health practices

It is in this backdrop that this book holds significance.  Ayurveda, Nation and Society: United Provinces, c. 1890–195o by Saurav Kumar Rai explores the historical and socio-political dimensions of ayurveda during a transformative period in India.  It is part of the New Perspectives in South Asian History series by Orient Blackswan. Saurav Kumar Rai is Research Officer, at Gandhi Smriti and Darshan Samiti, New Delhi.

Says the blurb: “Ayurveda enjoys a growing global appeal, and is often touted as ‘true’ and ‘time-tested’ by contemporary political actors, governments, social groups, practitioners and NGOs in India. With ‘indigenous’ healing systems enjoying increasing state support today, an examination of the socio-political aspects of medicine, in particular Ayurveda, and its role in nation-building is critically important. Ayurveda, Nation and Society, the latest in Orient Blackswan’s ‘New Perspectives in South Asian History’ series, captures the late nineteenth and early twentieth century growth of ‘medical nationalism’ through the Ayurvedic revivalist movement in the United Provinces, and observes the ensuing change and continuity in the attitude towards ‘indigenous’ medicine in independent India.”

This study investigates the emergence of medical nationalism as reflected in the ayurvedic revivalist movement within the United Provinces, focusing on its role in the nation-building process. It offers a critique of the social dynamics of the era, drawing attention to the caste, communal, class, and gender biases that permeated ayurvedic discussions. The author contends that advocates of ayurveda played a significant role in the reconstruction of both tradition and society, frequently attributing health crises affecting the Hindu male demographic to external ‘Others.’

The book contextualises ayurveda as an indigenous medical system, delving into its complexities during the late 19th and early 20th centuries. It examines the involvement of the Indian National Congress in the ayurvedic movement, illustrating how political groups harnessed this school of medicine to foster national identity. The author further explores the influence of print media and organisational initiatives in shaping ayurvedic discourse and rallying societal support. Additionally, the commercialisation of ayurveda is analysed through its print and pharmaceutical markets, investigating the impact of economic factors on health practices. The narrative also encompasses the period surrounding India’s independence, evaluating the evolution of ayurvedic practices during this pivotal transition.

This book stands out as an important resource for those looking to deepen their knowledge of health and medicine during colonial India, attracting both scholars and general readers who are curious about the development of ayurveda and its relevance today.

[1] Present day Uttar Pradesh and Uttarakhand in India was called United Province during this period

Bhaskar Parichha is a journalist and author of UnbiasedNo Strings Attached: Writings on Odisha and Biju Patnaik – A Political Biography. He lives in Bhubaneswar and writes bilingually. Besides writing for newspapers, he also reviews books on various media platforms.

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Excerpt

The Murder that Shocked the World

 

Titles: The Poisoner of Bengal/The Prince and the Poisoner

Author: Dan Morrison

Publishers: Juggernaut (India)/ The History Press (UK)

November 1933: Howrah Station

For most of the year, Calcutta is a city of steam, a purgatory of sweaty shirt-backs, fogged spectacles, and dampened décolletage. A place for melting. In summer the cart horses pull their wagons bent low under the weight of the sun, nostrils brushing hooves, eyes without hope, like survivors of a high desert massacre. The streets are ‘the desolate earth of some volcanic valley’, where stevedores nap on pavements in the shade of merchant houses, deaf to the music of clinking ice and whirring fans behind the shuttered windows above.

The hot season gives way to monsoon and, for a while, Calcuttans take relief in the lightning-charged air, the moody day- time sky, and swaying trees that carpet the street with wet leaves, until the monotony of downpour and confinement drives them to misery. The cars of the rich lie stalled in the downpour, their bonnets enveloped in steam, while city trams scrape along the tracks. Then the heat returns, wetter this time, to torment again.

Each winter there comes an unexpected reprieve from the furious summer and the monsoon’s biblical flooding. For a few fleeting months, the brow remains dry for much of each day, the mind refreshingly clear. It is a season of enjoyment, of shopping for Kashmiri shawls and attending the races. Their memories of the recently passed Puja holidays still fresh, residents begin decking the avenues in red and gold in anticipation of Christmas. With the season’s cool nights and determined merriment, to breathe becomes, at last, a pleasure.

Winter is a gift, providing a forgiving interval in which, sur- rounded by goodwill and a merciful breeze, even the most determined man might pause to reconsider the murderous urges born of a more oppressive season.

Or so you would think.

On 26 November 1933, the mercury in the former capital of the British Raj peaked at a temperate 28°C, with just a spot of rain and seasonally low humidity. On Chowringhee Road, the colonial quarter’s posh main drag, managers at the white- columned Grand Hotel awaited the arrival of the Arab-American bandleader Herbert Flemming and his International Rhythm Aces for an extended engagement of exotic jazz numbers. Such was Flemming’s popularity that the Grand had provided his band with suites overlooking Calcutta’s majestic, lordly, central Maidan with its generous lawns and arcing pathways, as well as a platoon of servants including cooks, bearers, valets, a housekeeper, and a pair of taciturn Gurkha guardsmen armed with their signature curved kukri machetes. Calcuttans, Flemming later recalled, ‘were fond lovers of jazz music’. A mile south of the Grand, just off Park Street, John Abriani’s Six, featuring the dimple-chinned South African Al Bowlly, were midway through a two-year stand entertaining well-heeled and well-connected audiences at the stylish Saturday Club.

The city was full of diversions.

Despite the differences in culture and climate, if an Englishman were to look at the empire’s second city through just the right lens, he might sometimes be reminded of London. The glimmer- ing of the Chowringhee streetlights ‘calls back to many the similar reflection from the Embankment to be witnessed in the Thames’, one chronicler wrote. Calcutta’s cinemas and restaurants were no less stuffed with patrons than those in London or New York, even if police had recently shuttered the nightly cabaret acts that were common in popular European eateries, and even if the Great Depression could now be felt lapping at India’s shores, leaving a worrisome slick of unemployment in its wake.

With a million and a half people, a thriving port, and as the former seat of government for a nation stretching from the plains of Afghanistan to the Burma frontier, Calcutta was a thrumming engine of politics, culture, commerce – and crime. Detectives had just corralled a gang of looters for making off with a small fortune in gold idols and jewellery – worth £500,000 today – from a Hindu temple dedicated to the goddess Kali. In the unpaved, unlit countryside, families lived in fear of an ‘orgy’ of abductions in which young, disaffected wives were manipulated into deserting their husbands, carried away in the dead of night by boat or on horseback, and forced into lives of sexual bondage.

Every day, it seemed, another boy or girl from a ‘good’ middle- class family was arrested with bomb-making materials, counterfeit rupees, or nationalist literature. Each month seemed to bring another assassination attempt targeting high officials of the Raj. The bloodshed, and growing public support for it, was disturbing proof that Britain had lost the Indian middle class – if it had ever had them.

Non-violence was far from a universal creed among Indians yearning to expel the English, but it had mass support thanks to the moral authority of Mohandas Gandhi. Gandhi, the ascetic spiritual leader whose campaigns of civil disobedience had galvanised tens of millions, was then touring central India, and trying to balance the social aspirations of India’s untouchables with the virulent opposition of orthodox Hindus – a tightrope that neither he nor his movement would ever manage to cross.

And from his palatial family seat at Allahabad, the decidedly non-ascetic Jawaharlal Nehru, the energetic general secretary of the Indian National Congress, issued a broadside condemning his country’s Hindu and Muslim hardliners as saboteurs to the cause of a free and secular India. Nehru had already spent more than 1,200 days behind bars for his pro-independence speeches and organising. Soon the son of one of India’s most prominent would again return to the custody of His Majesty’s Government, this time in Calcutta, accused of sedition.

It was in this thriving metropolis, the booming heart of the world’s mightiest empire, that, shortly after two o’clock in the afternoon on that last Sunday in November, well below the radar of world events, a young, slim aristocrat threaded his way through a crowd of turbaned porters, frantic passengers, and sweating ticket collectors at Howrah, British India’s busiest railway station.

He had less than eight days to live.

About the Book:

A crowded train platform. A painful jolt to the arm. A mysterious fever. And a fortune in the balance. Welcome to a Calcutta murder so diabolical in planning and so cold in execution that it made headlines from London to Sydney to New York. 

Amarendra Chandra Pandey, 22, was the scion of a prominent zamindari family, a model son, and heir to half the Pakur Raj estate. Benoyendra Chandra Pandey, 32, was his rebellious, hardpartying halfbrother – and heir to the other half. Their dispute became the germ for a crime that, with its elements of science, sex, and cinema, sent shockwaves across the British Raj. 

Working his way through archives and libraries on three continents, Dan Morrison has dug deep into trial records, police files, witness testimonies, and newspaper clippings to investigate what he calls ‘the oldest of crimes, fratricide, executed with utterly modern tools’. He expertly plots every twist and turn of this repelling yet riveting story –right up to the killer’s cinematic last stand. 

About the Author:

Dan Morrison is a regular contributor to The New York Times, Guardian, BBC News and the San Francisco Chronicle. He is the author of The Black Nile (Viking US, 2010), an account of his voyage from Lake Victoria to Rosetta, through Uganda, Sudan and
Egypt. Having lived in India for five years, he currently splits his time between his native Brooklyn, Ireland and Chennai.

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