geographers-from-scotland

"“Buchanan soon developed a reputation as an irritant to the orientalist establishment, which was (in Vicziany’s words) “inclined towards a Brahmanical interpretation of Indian society.” By publishing an essay on Burmese Buddhism, Buchanan juxtaposed “the egalitarianism of Buddhism against the oppressive, hierarchical nature of Brahmanism. Buchanan’s hatred of the entrenched Brahmin class in India, together with his critical reading of the religious scriptures, marked him out as a man ideally equipped to act as the Company’s reporter on native affairs’.”(Appendix 1, p. 15)"

"“...from its name, Ramgar, I am inclined to support that it was a part of the building actually erected by Rama.”"

"I remained at Calicut... The proper name of the place is Colicodu... Tippoo destroyed the town, and removed its inhabitants to Nelluru, the name of which he changed to Furruck-abad ; for, like all the Mussulmans of India, he was a mighty changer of old Pagan names."

"During his extensive travels of South India, Francis Buchanan met one Mr Brown who was the Danish Resident in the French colony in Mahe. Brown gave him an exhaustive interview of the state of Malabar and its people, their customs and traditions and also their conditions before and during the rule of Haidar Ali and Tipu Sultan. He reveals to Buchanan: During the government of his father, the Hindus continued unmolested in the exercise of their religion; the customs and observances of which, in many essential points supply the place of laws . . . Tippoo, on the contrary, early undertook to render Islamism the sole religion of Malabar. In this cruel and impolite undertaking, he was warmly seconded by the Moplays [Mapillahs], men possessed of a strong zeal, and of a large share of that spirit of violence and depredation which appears to have invariably been an ingredient in the character of the professors of their religion, in every part of the world where it has spread. All the confidence of the Sultan was bestowed on Moplays, and in every place they became the officers and instruments of government. The Hindus were everywhere persecuted and plundered of their riches, of their women, and of their children. All such as could flee to other countries did so; those who could not escape took refuge in the forests, from where they waged a constant predatory war against their oppressors . . . the ancient government of this country was at last completely destroyed, and anarchy was introduced . . . During this period of total anarchy the number of Moplays was greatly increased, multitude of Hindus were circumcised by force, and many of the lower orders were converted . . . the population of the Hindus reduced to a very inconsiderable number."

"The only other passage from the private square was into the zenana, or women’s apartments. This has remained perfectly inviolate under the usual guard of eunuchs, and contains about six hundred women, belonging to the Sultan and his late father. A great part of these are slaves, or attendants on the ladies; but they are kept in equally strict confinement with their mistresses. The ladies of the Sultan are about eighty in number. Many of them are from Hindustan Proper, and many are daughters of Brahmans or Hindu Princes, taken by force from their parents. They have all been shut up in the zenana when they were young; and have been carefully brought up to a zealous belief in the religion of Mahomet. I have sufficient reason to think that none of them are desirous of leaving their confinement; being wholly ignorant of any other manner of living, and having no acquaintance whatever beyond the walls of their prison."

"Buchanan opines that Babar had built the mosque not on empty land, but on the site of the Ramkot “castle”, which to him may well have been the very castle in which Rama himself had lived. This claim only differs from the local tradition and the VHP position by being even bolder. According to him, the black-stone pillars (with Hindu sculptures defaced by “the bigot” Babar) incorporated in the Masjid had been “taken from the ruins of the palace”, and at any rate from “a Hindu building”. Obviously, the site was considered by the devotees as Rama’s court, originally a castle and only later a temple."

"“Unfortunately, if these temples ever existed, not the smallest trace of their remains to judge of the period when they were built; and the destruction is very generally attributed by the Hindus to the furious zeal of Aurangzabe, to whom also is imputed the overthrow of the temples in Benarase and Mathura. What may have been the case in the two latter, I shall not now take up on myself to say, but with respect to Ayodhya the tradition seems very ill-founded. The bigot by whom the temples were destroyed, is said to have erected mosques on the situations of the most remarkable temples, but the mosque at Ayodhya, which is by far the most entire, and which has every appearance of being the most modern, is ascertained by an inscription on its walls to have been built by Babur, 5 generations before Aurangzabe.” (Buchanan’s original report, pp. 116-17)"

"The study of public administration must include its ecology. "Ecology," states the Webster Dictionary, "is the mutual relations, collectively, between organisms and their environment." J. W. Bews points out that "the word itself is derived from the Greek oikos a house or home, the same root word as occurs in economy and economics. Economics is a subject with which ecology has much in common, but ecology is much wider. It deals with all the inter-relationships of living organisms and their environment." Some social scientists have been returning to the use of the term, chiefly employed by the biologist and botanist, especially under the stimulus of studies of anthropologists, sociologists, and pioneers who defy easy classification, such as the late Sir Patrick Geddes in Britain."

"Happily there is one figure whose life-interests fully represent the forces I have been describing: one whose conscious philosophy reached a fuller stage of formulation than either Emerson or Whitman: one whose actual life, coming later, faced more fully the corruptions and devitalizations of the present scene. Obscure in his own lifetime, hardly better known today, a dozen years after his death, he incarnated the organic and made an orderly constellation of its vitalities. Patrick Geddes was his name. What he was, what he stood for, what he pointed toward will become increasingly important as the world grows to understand both his philosophy and his example. Lincoln, observing Whitman striding past a White House window, is reported to have said: There is a man. So one who followed the darting glance and eager footsteps of Geddes, rambling through a city, or wandering with an armful of plants along a country road, might have said: There goes one enriched and energized and sensitized by the life-force he has studied so fervently: his is the touch that will make the dry wand burgeon. Such a man has worshiped the burning bush and beheld from afar the Promised Land."

"The official town planning history attributes the success of the Colombo, 'garden city' plan to Patrick Geddes, casting him in heroic light."

"Few observers have shown more sympathy... with the religious and social practices of the Hindus than Geddes did; yet no one could have written more scathingly of Mahatma Gandhi's attempt to conserve the past by reverting to the spinning wheel, at a moment when the fundamental poverty of the masses in India called for the most resourceful application of the machine both to agricultural and industrial life."

"Each of the various specialists remains too closely concentrated upon his single specialism, too little awake to those of the others. Each sees clearly and seizes firmly upon one petal of the six-lobed flower of life and tears it apart from the whole."