![]() What needs to be understood is that written accounts like the ones given by Biscoe that claim to offer insight into particular societies and cultures are always influenced by societal power imbalances. It is also important to note that his interactions are severely limited to the privileged class of Kashmiri society who could afford to attend school at the time, mostly consisting of Brahmins so his account of the experiences isn’t a reflection of Kashmir and its people as a whole. They always exist to him as mere bundles of flesh that need to be civilised and transformed into self-respecting gentlemen. Their voices are never heard or incorporated into his stories. It is awfully convenient on his part to constantly reiterate these stereotypes and club people under generalised collective identities when in reality these individuals are complex and diverse beings. It is as if notions of modernity and civility are definite agreed upon concepts that exist with certainty. He leaves no stone unturned in expressing disgust at their appearance and marked displeasure at their ‘uncivilised’ ways. He shows a remarkable lack of empathy and thoroughly fails to understand the peculiar customs of the people within his single-minded approach. He goes on to cite numerous instances of surface-level interaction with people as ‘evidence’ of his generalising claims and doesn’t show the slightest remorse or hesitation in using derogatory terms for the boat people of the valley. ![]() The author misses no opportunity to call them lazy and refers to them as dishonest beings who consistently rely on sycophancy for upward social mobility.ĭisplaying a classic case of a white man’s burden, Biscoe frequently references the superior ideas and customs of the west as a beacon of light for the East that is shined upon these lesser beings while being proud of the work that is done to uplift these ‘half savages.’īiscoe constantly extorts the image of the shrewd and fraudulent Kashmiri who dupes the simple and good-natured Britisher. Kashmiris are frequently referred to as dirty, filthy beings and the term ‘Kashmiri’ is made synonymous with cowardly and deceitful behaviour. While it serves the purpose of a memoir of his time in Kashmir and his creative writing ability and tonality make for an enjoyable read, it’s hard to miss the glaring generalisations and judgements within the book that contribute to the making of a Kashmiri stereotype. The book is a marvellous and an important piece of text which provides a realistic and practical account of social, political, educational and geographical conditions of Kashmir back in the day, and the publisher’s adulation goes as far as to term the inclusion of this book as an asset to all libraries in the valley. Described as an ardent supporter of the British Imperial project, he used his position as headmaster of the Kashmir Mission School to introduce western education and Christian ideals to transform Kashmiri society into a ‘manly and dutiful one’ and produce of them, in Biscoe’s words, ‘men and not mere bipeds.’ After graduating, he became a priest for the Church of England and in 1890 was appointed to work in Kashmir by the Church Mission Society. Born in 1863 in Holton, Oxford in England he received his education at Bradfield College and completed his BA from Jesus College, Cambridge. The book, however, leaves much to be desired and imparts more shade than sunlight on the historical and political ambience of Kashmir where Biscoe stayed for about thirty years.Ĭecil Earl Tyndale Biscoe was a distinctive amalgamation of a Christian missionary, a social worker, an enthusiastic traveller and a sportsman.
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |