'Bodily Dirt' as a source of deadly germs: Hygiene practices in Sahibs’ Bungalows
Anxiety about Indian dirt, in general, was particularized onto individual servants as potential careers of deadly germs into the household on their bodies. [1/6]
Andrew Balfour, writing in 1921, advised that ‘wherever possible it is a wise precaution to have native servants medically examined before engaging with them’. The hands of servants were regarded with particular distaste. [2/6]
During a Cholera scare in the 1930s, Margery Hall made her ayah scrub her hands with Dettol before she started her work, while she personally disinfected the dishes before and after meals and used disinfectant liberally throughout the compound. [3/6]
Sweepers were regarded with particular suspicion, and while in the bathroom he was not supposed to touch the basins or the bath. They were allowed to enter bungalows of Sahibs and one Mrs. Taylor recalls in her diaries that ‘she never allowed them to touch anything. [4/6]
As Mary Douglas argues, these practices were not simply a response to the presence of pathogens but as attempts to maintain the order of things. More than a manifestation of worries about health, it was an attempt to impose a European system of order onto alien surroundings.[5/6]
A haughty manner was often employed which, as Dane Kennedy suggests, ‘served as a psychological substitute for the physical separation of the races, an attempt at emotional disengagement from the indigenous peoples encountered in daily life'. [6/6]
Sources:
(i) Vigarello, Concepts of Cleanliness
(ii) Balfour, ‘Personal Hygiene’
(iii) Mary Douglas, Purity and Danger
(iv) Dane Kennedy, Islands of Whites
• • •
Missing some Tweet in this thread? You can try to
force a refresh
He argues that the Indian state has made the annihilation of caste structurally impossible by absorbing caste into its constitutional and bureaucratic logic instead of dismantling it.
He starts with Ambedkar’s 1951 resignation letter.
Ambedkar warned that reservations for backward classes were being shaped by political expediency, not justice. He feared the state was turning caste into a permanent administrative category with no clear end point.
What Ambedkar envisioned as a radical project of ending caste slowly morphed into a project of managing caste.
The language of “social and educational backwardness” recast caste as a legitimate basis for state action.
What if Indian academia is not producing knowledge but staging its simulation?
Vivek Dhareshwar calls it intellectual parasitism. A condition where concepts are consumed without being metabolized.
A thread on his radical vision for a new humanities. 🧵
Intellectual parasitism is not mimicry. It is dispossession.
It is when Foucault, Derrida, Butler are recited like mantras, their concepts floating free of the historical and social wounds that made them necessary.
Theory becomes a fetish. Thinking stops.
In this regime, the classroom is not a site of encounter. It is a theatre of citation.
Learning becomes procedural. Texts are mastered but not suffered. Concepts are deployed but never ruptured. Knowledge circulates without consequence.
How did the British and missionaries react to bare-chested women in South India? A story of colonial morality, caste, and cultural erasure that still shapes our thinking on dress and modesty today.
A thread 👇
A company painting of a basket maker and his wife, late 18th century.
In pre-colonial South India, women—across many castes—often went bare-chested. This was not seen as shameful. It was part of local aesthetics, climate, and caste codes. Modesty had a different meaning.
Enter the British and Christian missionaries with their Victorian morality, which equated nudity or partial nudity with "barbarism" or "backwardness".
The bare-chested woman became, to them, a symbol of India’s moral decay.
"The construction of a mosque on a spot regarded as sacred by the conquered population was meant as an insult… an insult to an ancient idea, the idea of Ram.”
"A convert’s deepest impulse is the rejection of his origins.”
In an interview published in Outlook magazine, Naipaul had said;
"You say that Hindu militancy is dangerous. Dangerous or not, it is a necessary corrective to the history I have been talking about. It is a creative force and it will prove to be so."
"So in India at the moment, you have a million mutinies - every man is a mutiny on his own - and I find that entirely creative. It's difficult to manage, it gets very messy, but it is the only way forward."