Abstract
This chapter examines the global networks forged by South Asians in Edwardian Britain through the eyes of Atiya Fyzee, a Muslim woman from Bombay.1 This era is perhaps the least well- served in existing literature on Indian travellers, students and settlers in Britain despite its depiction as the apogee of British imperialism before the First World War began the process of decline. The Edwardian era is often seen as the ‘apogee of Empire’, but actually it may not have been quite so as support for empire was ‘frothy rather than deepseated’.2 Nevertheless Edwardian London remained a great imperial city at the heart of an equally great empire; the nexus of the empire’s political authority, financial power and commercial dominance over approximately one- quarter of the Earth’s population and one- quarter of its land mass.3 London was thus the meeting point for an impressive slice of humanity from across the globe: not just native Britons local to the city or visiting from the provinces, but also colonial subjects lured to the imperial ‘centre’ from British territories in Asia, Africa and the Americas. As one Indian traveller, A. L. Roy, wrote: ‘London means the centre of a world- wide empirechrw… a repository of wealth and a reservoir of energychrw… a whirlpool of activity and a deep sea of thought, a point where the ends of the world may be said to meet.’4 Census figures for the period suggest that, at a time when Bombay, for instance, boasted less than a million people, the population of greater London was nearly seven million, making it the largest metropolis in the world.5
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Notes
T. O. Lloyd, Empire, Welfare State, Europe: History of the United Kingdom 1906–2001, 5th edn (Oxford: Oxford University Press, 2002), p. 3.
For a picture of London at this time, see Jonathan Schneer, London 1900: The Imperial Metropolis (New Haven: Yale Nota Bene, 2001).
A. L. Roy, Reminiscences English and American, Part II: England and India (Calcutta, 1890), quoted in Antoinette Burton, ‘Making a Spectacle of Empire: Indian Travellers in Fin- de-Siècle London’, History Workshop Journal 42 (1996), 128–9.
London Metropolitan Area Population from 1891’, http://www.demographia.com/dm-lonarea.htm, accessed 4 September 2008; and H. H. Risley and E. A. Gait, Report on the Census of India, 1901 (Calcutta: Superintendent of Government Printing, 1901), p. 31.
Rozina Visram, Asians in Britain: 400 Years of History (London: Pluto Press, 2002), pp. 45, 51–61.
Humayun Ansari, ‘Making Transnational Connections: Muslim Networks in Early Twentieth- Century Britain’, in Islam in Inter- War Europe, ed. Nathalie Clayer and Eric Germain (London: Hurst & Co, 2008), p. 32.
Leela Gandhi, Affective Communities: Anticolonial Thought, Fin- de-Siècle Radicalism, and the Politics of Friendship (Durham, NC: Duke University Press, 2006). See also Alex Bubb in this volume.
Atiya Fyzee, Zamana- i- Tahsil (Agra: Matba‘ Mufid- i-‘Am, 1921). Quite recently, the text has also been republished in an Urdu journal from Islamabad: ‘Atiya Faizi ki nadir khudnavisht “ Zamana- ye tahsil”’, ed. Muhammad Yamin ‘Usman, Me’yar 2:1 (2009), 103–86.
Antoinette Burton, At the Heart of the Empire: Indians and the Colonial Encounter in Late Victorian Britain (Berkeley: University of California Press, 1998), pp. 46–7. Also see her ‘Making a Spectacle of Empire’, pp. 126–46.
On the Tyabji clan, see Theodore P. Wright, Jr, ‘Muslim Kinship and Modernization: The Tyabji Clan of Bombay’, in Family, Kinship and Marriage among Muslims in India, ed. Imtiaz Ahmad (Delhi: Manohar, 1976), pp. 217–38.
See, for instance, A. G. Noorani, Badruddin Tyabji (Builders of Modern India) (Delhi: Publications Division, Ministry of Information and Broadcasting, Government of India, 1969).
See Gail Minault, Secluded Scholars: Women’s Education and Muslim Social Reform in Colonial India (Delhi: Oxford University Press, 1998), pp. 120, 185–7, 226, 234, 235, 240, 243, 289–90.
Antoinette Burton, Dwelling in the Archive: Women Writing House, Home, and History in Late Colonial India (New Delhi: Oxford University Press, 2003), p. 139.
Linda Colley, The Ordeal of Elizabeth Marsh: A Woman in World History (London: Pantheon, 2007), pp. xxx–xxxi.
Leonora Scott, ‘To the Editor of The Times’, The Times, 3 March 1922, p. 8.
On Lord Reay, see E. M. Satow, ‘Mackay, Donald James, eleventh Lord Reay and Baron Reay (1839–1921)’, Rev. P. W. H. Brown, ODNB, http://www.oxforddnb.com/ view/article/34740, accessed 12 December 2006.
Georgina Gowans, ‘Imperial Geographies of Home: Memsahibs and Miss- Sahibs in India and Britain, 1915–1947’, Cultural Geographies 10: 4 (2003) 424–41.
On these clubs, see Mrinalini Sinha, ‘Britishness, Clubbability, and the Colonial Public Sphere: The Genealogy of an Imperial Institution in Colonial India’, Journal of British Studies 40: 4 (2001) 489–521.
Paul Thompson, The Edwardians: The Remaking of British Society, 2nd edn (London: Routledge, 1992), pp. 3–4.
See Avril A. Powell, ‘Islamic Modernism and Women’s Status: The Influence of Syed Ameer Ali’, in Rhetoric and Reality: Gender and the Colonial Experience in South Asia, ed. Avril A. Powell and Siobhan Lambert- Hurley (New Delhi: Oxford University Press, 2003), pp. 282–317. On Sorabji, see Chapters 2 and 7 in this volume.
On Lala Har Dayal, see Emily C. Brown, Har Dayal: Hindu Revolutionary and Rationalist (Tucson: University of Arizona Press, 1975).
For a development of this point, see Geraldine Forbes, Women in Modern India (Cambridge: Cambridge University Press, 1996), pp. 12–14.
See Krishnabhabini Das, Englande Bangamahila, ed. Simonti Sen (Calcutta: Stree, 1996).
Dagmar Engels, Beyond Purdah? Women in Bengal 1890–1939 (Delhi: Oxford University Press, 1996), p. 172.
For an accessible introduction to the history, see Harold L. Smith, The British Women’s Suffrage Campaign, 1866–1928 (London: Longman, 1998).
On the relationship between travel and modernity in Iqbal’s thought, see Javed Majeed, Autobiography, Travel and Postnational Identity: Gandhi, Nehru and Iqbal (Basingstoke: Palgrave Macmillan, 2007), pp. 107–21.
On his career, see Mushirul Hasan, A Nationalist Conscience: M. A. Ansari, the Congress and the Raj (Delhi: Manohar, 1987).
These statistics, along with the history of Muslims in Britain that precedes them, are taken from Humayun Ansari, ‘The Infidel Within’: Muslims in Britain since 1800 (London: Hurst & Co, 2004), Chapter 2.
See Atiya’s entry for 4 December 1906; and Irene M. Lilley, Maria Grey College 1878–1976 (Twickenham: West London Institute of Higher Education, 1981), p. 49.
Shompa Lahiri, Indians in Britain: Anglo- Indian Encounters, Race and Identity, 1880–1930 (London: Frank Cass, 2000), pp. 72–6.
See Sugata Bose, A Hundred Horizons: The Indian Ocean in the Age of Global Empire (Delhi: Permanent Black, 2006), p. 73.
Michael H. Fisher, Counterflows to Colonialism: Indian Travellers and Settlers in Britain 1600–1857 (Delhi: Permanent Black, 2004), pp. 222–4, 264–70, 411–22.
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Lambert-Hurley, S. (2013). Forging Global Networks in the Imperial Era: Atiya Fyzee in Edwardian London. In: Nasta, S. (eds) India in Britain. Palgrave Macmillan, London. https://doi.org/10.1057/9780230392724_5
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