The Other Empire: Metropolis, India and Progress in the by John Marriott

By John Marriott

This can be a designated research of a number of the ways that London and India have been imaginatively developed through British observers throughout the 19th century. Their particular narratives, rhetoric and chronologies cast homologies among representations of the metropolitan bad and colonial subjects--those constituencies that have been visible because the most dangerous to imperial development. hence the bad and specific sections of the Indian inhabitants have been inscribed inside discourses of western civilization as regressive and inferior peoples. over the years those discourses more and more promoted notions of overt and inflexible racial hierarchies, the legacy of which continues to be to today. It seeks to reconsider the positioning of the negative and India in the nineteenth-century mind's eye. Drawing upon cultural and highbrow heritage it additionally makes an attempt to increase our realizing of the connection among "center" and "periphery".

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England in the Early Industrial Age, London, Faber, 1984, p. 18. , p. 3. R. Poynter, Society and Pauperism. English Ideas on Poor Relief, 1795–1834, London, Routledge, 1969; R. H. Tawney, Religion and the Rise of Capitalism, London, Pelican, 1948 [1926]; S. Woolf, The Poor in Western Europe in the Eighteenth and Nineteenth Centuries, London, Methuen, 1986. Tawney, Religion and the Rise of Capitalism, p. 114. For an authoritative survey of the eighteenth century, paying due regard to moral and economic concern, see Richard Sheldon, ‘The politics of bread in eighteenth-century England’, unpublished PhD thesis, University of Birmingham, 2000.

Prior to the close of the eighteenth century, a variety of organizations had been established to undertake the work of Christianity abroad, although only in the widest possible sense could these be seen as missionary. The Society for Promoting Christian Knowledge was formed in 1699, ostensibly to publish religious works, but later provided limited financial support for missionary work in South India. And the Society for Propagation of the Gospel in Foreign Parts, formed in 1701, supported chaplains to expatriate communities abroad.

Rule, Britannia’ dates from this time. This Imperium, however, contained the seeds of its own destruction, for the political principles exported to the American colonies, particularly those governing rights, property and the common good, were readily appropriated against metropolitan authority. 42 With their cession, and the revolutionary challenges that ensued, the dominant rhetoric of empire took on more authoritarian and hierarchical dimensions. 43 From the putative crisis in the imperial state emerged a new empire.

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