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Alum Bheg was blown from a cannon for having murdered British men, women and children, and his head was brought back to Britain as a war-trophy by an officer present at the execution.
The skull is a troublesome relic of both anti-colonial violence and the brutality and spectacle of British retribution. Wagner has painstakingly reconstructed the world of Alum Bheg and the book presents an intimate and vivid account of life and death in British India in the throes of the largest rebellion of the nineteenth century.
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In 1963, a human skull was discovered in a pub in Kent in south-east England – a brief note stuck inside the cavity revealed this to be the skull of Alum Bheg, an Indian soldier in British service who was executed during the aftermath of the 1857 Uprising.
Examining the colonial practice of collecting and exhibiting human remains, the book offers a critical assessment of British imperialism that speaks to contemporary debates about the legacies of Empire and the myth of the ‘Mutiny’.' Seeing Like A Soldier: The Amritsar Massacre and the Politics of Military History', in Martin Thomas and Gareth Curless (eds), Decolonization and Conflict: Colonial Comparisons and Conflicts (Bloomsbury Academic, 2017)“Introduction: engaging colonial knowledge”, in Ricardo Roque e Kim Wagner, orgs., Engaging Colonial Knowledge: Reading European Archives in World History. Rapoport’s article “Fear and Trembling: Terrorism in Three Religious Traditions,” it has become commonplace to assume that historical practices such as “Thuggee” in India constitute appropriate comparisons to modern terrorism.
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Basingstoke and New York, Palgrave Macmillan, 2012, pp. This invocation of history has provided the foundation for the “New Terrorism” paradigm, which has enjoyed an unprecedented impact on policymaking and has, alongside the “Clash of Civilizations” thesis, provided the “academic” legitimation for the ongoing “War on Terror.” Paradoxically, this reading of history has resulted in an entirely ahistorical analysis, which sees the so-called “religious terrorist” as a two-dimensional stereotype causing havoc through the millennia unaffected by historical change or contextual specificity.
This chapter examines the resurrection of colonial knowledge by modern terrorism experts and the reinvention of the nineteenth-century “Thugs” as ideological predecessors to the “religious terrorists” of today.
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