Posts Tagged ‘Mehkri’

The Social Background of Hindu Muslim Relationship – 1

January 14, 2016

By Anjum Altaf

Some readers of this blog are aware of my admiration for the late Dr. G.M. Mehkri (1908-1995) reflected in the 2009 tribute to him on this blog. In brief, I was impressed by Dr. Mehkri’s objectivity and the intriguing social hypotheses he explored with evidence, logic, and neutrality.

I had mentioned in the tribute that Dr. Mehkri had submitted a PhD thesis (The Social Background of Hindu Muslim Relationship) to the Department of Sociology at the University of Bombay in 1947. The subject, timing, and Dr. Mehkri’s credentials suggested this might be a manuscript worth reading and a search was launched to obtain a copy. The most likely source was the National Social Science Documentation Centre (NASSDOC) in Delhi, the archive for all doctoral dissertations completed in India. Unfortunately, the copy of Dr. Mehkri’s thesis was reported missing.

With the help of friends in India (Aakar Patel and Dr. Nasreen Fazalbhoy, retired Professor of Sociology at the University of Bombay), a copy was traced at the University of Bombay, not in the main library but at a remote location that housed fragile manuscripts. The document was not in a state that allowed photocopying but Dr. Fazalbhoy was kind enough to browse the document and communicate a synopsis of its contents. Needless to say, the entirely unnecessary hurdles placed in the way of academic exchanges between the two countries prevented anyone travelling to Bombay to pursue the matter further.

Very recently, friends in Pakistan (Kaleem Durrani, Ali Yawar and Ahmad Kamran through whose organization, Sangat, I had met Dr. Mehkri for the first time in the 1980s) located a typed copy of the thesis. It seems this was a copy Dr. Mehkri had himself acquired from the university a long time back with the intention of publishing it as a book. A look at the manuscript suggests it is the final or almost-final draft of the thesis – it has a University of Bombay seal but also includes a few hand-written corrections to the text.

Admirers of Dr. Mehkri have expressed the wish to fulfil his desire and make the thesis available as a book for wider dissemination. The task of undertaking the first reading and evaluation has fallen to me and I have decided it would be helpful to share my notes on this blog as I read each chapter. In this post I will summarize the preface and list the table of contents.

In the preface, Dr. Mehkri mentions that he became interested in sociology in 1940 and completed his thesis in the Bombay University School of Economics and Sociology under the supervision of Professor G.S. Ghurye (PhD, University of Cambridge, 1922). Dr. Mehkri mentions Dr. Clifford Manshardt, the founding director of the Tata Institute of Social Sciences and the author of the 1935 book The Hindu Muslim Problem in India, as a member of his dissertation committee. The dissertation was financially supported by the Sir Dorabji Tata Trust.

Dr. Mehkri writes in the preface that in 1940 when he started his program of study “[T]he communal situation in India had by now assumed serious proportions – to the extent of forcing the British Government to withhold the application of the Federal Part of the Constitution of 1935 to the government of India. Dr. Ghurye suggested that I may attempt to study the historical and social background of what then looked to many to be mere political agitation but in which Dr. Ghurye saw a good field of study in political sociology.”

Table of Contents:

Preface
Introduction
Chapter 1: A General Outline of the History of Pre-Muslim India
Chapter 2: Islam’s Contact With India
Chapter 3: Rise and Decay of the Muslim Power in India: A Brief Chronological History
Chapter 4: Early Muslims’ View of India and Indians
Chapter 5: Being a Brief History of the Social Relationship between the Hindu and Muslim Rulers from Akber to Tipu Sultan
Chapter 6: The Hindus and the Muslims of India after A.D. 1800
Chapter 7: The Hindu View and Way of Life
Chapter 8: The Muslims of India, Their View and Way of Life
Chapter 9: Some of the Outstanding Leaders of Indian Muslims
Chapter 10: The Question of Language, Script and Literature
Chapter 11: Muslim Mind as Expressed through the Urdu Literature
Chapter 12: Development of National Consciousness Among the Indian Muslims
Chapter 13: Conclusion
Appendix: Bibliography

Note

This table of contents strikes an academic of today as representing a mode of thought that has gone out of fashion. Modern approaches refrain from such broad generalizations as the Muslim mind or the Hindu or Muslim view of life which would inevitably lead to clash of cultures. Excessively chronological accounts and those based entirely on secondary sources are also not considered very rewarding.

I am anticipating what I am likely to encounter as I read the thesis but still believe there might be some details that would make the effort sufficiently rewarding. In any case, it is a rare chance to study a dissertation on this topic completed during the fateful decade of the 1940s and to understand how at least some academics approached their discipline and research at that time.

Back to Main Page

Advertisements

On the Poverty of Indian Muslims

May 23, 2009

By Anjum Altaf

Being a Tribute to Dr. G.M. Mehkri 

The 2006 Sachar Committee report on the status of the Muslim community in India found that Muslims were amongst the poorest of the poor in the country.

How do we square that with the fact that up until 1857 Muslims had ruled parts of India for over 800 years? I mention this fact because, in the minds of some people, Muslims had expropriated all the wealth of India during this period and oppressed all the non-Muslims.

India has been independent for a little more than 60 years, so this transformation from being the owners of the land to being the poorest of the poor could not conceivably have occurred during this short period.

So, did the decline of the Muslims occur during the less than hundred years of British rule between 1857 and 1947? If so, how?

I don’t know.  I am writing this post partly to find out and partly to discharge a long-owed debt to Dr. G.M. Mehkri, a remarkable man in my opinion, who I met just once in the mid-1980s and have never forgotten because he had a very unique perspective on this issue.

Dr. Mehkri had a hypothesis that intrigued me. I don’t really know if it would survive a rigorous test but that seems beside the point. What fascinated me was the audacity and innovativeness of his thinking and his ability to communicate the excitement of such thinking to a younger generation. He was the kind of teacher one would have loved to have as a thesis advisor.

Here is the gist of his hypothesis as best as I remember after all these years:

Islam was born as a religion of the desert where land was of little value. The principal forms of property in the early years of Islam were animals (camels, horses, sheep) that are reproducible assets.

When a man died, his property was divided according to the Islamic law of inheritance to all his heirs in certain proportions. With reproducible assets, even if an heir inherited a pair of sheep, he/she could build up a stock again with a reasonable amount of diligence and common sense.

You should already be getting the drift of the story.

When Muslims came to India, they applied the same law of inheritance in a country where the principal form of property was land, which is a non-reproducible asset. You divide up land amongst the heirs and pretty soon (say over two or three generations) the size of a holding becomes uneconomic to farm. The owners have no option but to sell the land and join the category of the landless.

Dr. Mehkri had some extensions to this story:

First, the Hindu inheritance law and joint family institution were adapted to land being the principal form of property. This must have had many other implications but one that was relevant was that the process of inter-generational dilution of property was not the same. In general, Muslims whose land holdings became too small to farm did not sell out to other Muslims but to non-Muslims.

Second, that there were three Muslim trading communities (Bohris, Khojas and Memons, if I remember right) who converted to Islam from Hinduism but retained their old institution of joint property holding. These were the only three communities that remained prosperous amongst the Muslims.

Once again, I don’t know if these hypotheses would be sustained by detailed research but at the level of theory they do highlight the fact that the laws of inheritance have a great bearing on economic outcomes over generations. And this relationship has attracted very little attention.

There are a number of fascinating extensions that came to mind as I pursued the line of thought opened up by Dr. Mehkri. I will write about them in a later post.

To conclude this tribute, I want to return to the reason I raised the possibility that the British period might have a bearing on the phenomenon of Muslim impoverishment. Under the Mughals, all land was the property of the emperor and was subject to tax-farming under the mansabdari system. I doubt that the mansabdars cared whether those from whom they extracted taxes were fellow-religionists or not, just as modern factory owners don’t discriminate amongst their employees on the basis of shared identities. That should take care of the speculation that ordinary Muslims had benefited inordinately from Muslim rule in India.

But more importantly, if there were no ownership of land Dr. Mehkri’s theory would not have applied during that period. It was only under the British that the Permanent Settlements were introduced (beginning with Bengal in 1793) and private ownership of land became a reality with the mansabdars being transformed into lawful owners of their domains. Only after this change could the process of dilution of land holdings of this Mughal elite could have started.

This hypothesis is extended to include the implications of primogeniture in More on the Law of Inheritance.

I wonder if someone would be able to obtain a copy of Dr. Mehkri’s dissertation and delve into this topic in more depth. The details are as follows: Mehkri, G.M.  The Social background of Hindu-Muslim relationship, Ph.D. Thesis, University of Bombay. Bombay: Bombay University, 1947, English. National Social Science Documentation Centre (NASSDOC), 35 Feroz Shah Road, New Delhi: 110001, India.

June 2011 Update: The NASSDOC copy is missing. A copy of the thesis has been located in the archives of the Bombay University library. I have not had access to it yet.