Voyages Into The Past - অতীত প্রবাহ

Of Neighbours and Lizards

It is indeed a very typical Indian household experience to have various odd insects and animals suddenly cause a panic so intense that the entire household awakens in the middle of the night armed with brooms and slippers. But what if they were here before us and in fact, we were pretty good friends with them? Lizards have thus occupied not only the fast-disappearing ventilator niches but also our palates and medicines and even sculptures and iconography.

Across the country, lizards have been tied with our tongues and bodies and it is of no surprise since out of 3000 lizard species of the world, 270 are found in the subcontinent itself. Thus, the practice of using lizards as medicine is a sustained one with monitor lizards (Varanus bengalensis) being used to treat a variety of ailments ranging from haemorrhoids, rheumatism, body pain and burns, as well as spider and snake bites, and even being used as an aphrodisiac.

But such beliefs and practices of human body ailments do not remain in just consumption. There are around 88 names for the lizard in Sanskrit and even an elaborate shastra of using lizards to predict outcomes called Gowli Shashtra, pointing crucially to the sustained observance and significance of their presence in ritual and cosmological deixis.

-read more about lizards and their imbricated lives in human habitation, and symbolic and representational idioms within our Voyager’s latest blog by

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GREENLAND NOT FOR SALE!

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The U.S. interest in the acquisition of Greenland is not something new. The largest island in the world, located in the Arctic, was proposed to be acquired three other times, as early as 1867. Although it fits seamlessly with the aggressive Trumpian-style diplomacy and neo-imperialist discourse, mirrored in the case of Venezuela as a continuation of the Monroe Doctrine, its demand must be situated within the larger pattern of the U.S. imperialist history and the strategic geopolitical position of the island.

Over a hundred and fifty years ago, in 1868, the then Secretary of State William H. Seward floated the idea for the first time when he went on a “territory-shopping spree” after negotiating the purchase of Alaska a year before. It was in the hopes of expanding U.S. influence over the entirety of North America that Seward showed interest in Greenland. To quote the territory-glutton himself, “Greenland has in vast quantities whale, walrus, seal and shark, cod, salmon, salmon-trout…” Seward also expressed the hopes of mining coal found on the western coast extending far north. The purchase never materialised, but it remained on the U.S. radar.

Again, in 1910, the then U.S. ambassador to Denmark, Maurice Francis Egan, wrote to the then Assistant Secretary of State, what the latter called a “very audacious suggestion”, proposing that the U.S. give Denmark the Philippine island of Mindanao, then a U.S.-occupied territory, in exchange for Greenland and the Danish West Indies. Egan wrote haughtily, “Greenland is, as you know, a Danish monopoly; it has never been exploited, although the Norwegians are clever enough to see its possibilities, as they already see what might be done with a lesser opportunity in Iceland.” As expected, it did not go any further than that with the First World War already on the horizon. However, a few years later, the U.S. bought the Danish West Indies (now the U.S. Virgin Islands), from Denmark for $25 million in gold, preventing it from coming under German control.

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As news of another imperialist attack breaks out, at a time when the world is witnessing multifarious wars and conflicts, we are yet again witnessing circulating narratives surrounding the reasons behind interventions, the reorienting of the identities of the perpetrator, ‘threat’ and the victim. Historically, battles have not just been fought on war fronts, but also through propaganda and narratives that fuel them. Not only do gendered aspects feature in these, but war itself shapes and modifies gender roles, weaponizes sexual violence and uses the image of victimized women to mobilize support for military aggression.

Dr. Pratyay Nath, in his lecture titled “What is the Gender of War?”, delivered at Presidency University, Kolkata on December 18, 2025, explored how, throughout history and across the world, gender and war have been deeply entangled issues. Beginning with the fundamental feature that unites almost all war spaces across time and space- male domination, he explored the changing relationship between masculinity and imperial service within and across empires, ranging from Ancient Rome before and after the Common Era, to the Mughal Empire in the sixteenth and seventeenth centuries. Shifting his focus later to modern history, he then delved into the symbolism, allegories and at times direct captions in wartime posters during the Spanish Civil War and the First World War, where the relation between the nation and its people were variously represented as a mother and son, or a damsel in a distress and a saviour, all reinforcing the rhetoric of men going to war to defend women at home. Finally, he looked at how gendercide and sexual violence played out alongside wars, where r**e, murder, spreading of venereal diseases and forced pregnancies were used as a tool against victims, who were also exposed to stigmatization and ostracism within their own communities.

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Northern Evangelical Lutheran Church, Suri
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“ওড়াও বিজয় পতাকা, জয় যিশু বলে”

25th December, celebrated worldwide as Christmas, is an occasion of great joy and devotion among Christians. Christianity has had a long and significant presence in Bengal. European colonial powers, such as the Portuguese, Dutch, French, and later the British, played an important role in bringing Christian missionaries to this region. These missionaries established educational and religious institutions to spread learning and faith among the people of India.

Among the most prominent initiatives was the Serampore Baptist Mission, founded by missionaries such as William Carey, Joshua Marshman, and William Ward, often referred to collectively as the “Serampore Trio.” During the first half of the 19th century, missionary activities gradually extended to the Birbhum district. Suri, now the district headquarters of Birbhum, became an important centre. In 1825, William Carey sent Reverend James Williams to Suri, where he served as an assistant sergeant at the Suri Jail. Alongside his official duties, he established a school to educate local people, using education as a pathway to social service and religious engagement.

The Northern Evangelical Lutheran Church, Suri is regarded as one of the oldest churches in Bengal and has proudly completed 150 years. The church is located at Lalkuthipara, Hospital More, and is popularly known among locals as “Lal Girja,” owing to its characteristic red colour, a legacy of the British period. Historically, the surrounding locality was known as “Bideshi Para.” On Christmas, the church becomes a vibrant centre of celebration not only for Christians but also for people of all faiths and communities.

Architecturally, the church follows Italian design influences and is also known among Christians as “All Saints’ Church.” There are no statues or paintings inside; instead, a simple cross symbolises faith and devotion.

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Wishing a Merry Durga Puja?!

By .thesixthstation._

As outlandish as it may sound, the proposal to shift Durga Puja to Christmas time was raised at least twice, once in 1840 and then again in 1860.

As Rachel Fell McDermott elaborates, the interactions between the English and different sections of Bengali society weren't without tensions, especially when it came to adjusting to local religious customs and traditions. Caught up in a web of differing opinions among the 'native' population, European missionaries, and indigenous merchants and bankers, the English government officials were troubled by their conflicting desires to increase productivity on one hand, and maintain their policy of non-interference in Indian religious customs on the other.

Over the 19th century, such conflicts frequently erupted over the issue of religious holidays, the enormous list of such days being a hindrance to the profits and commercial activities of the East India Company and later the British rule. There were several instances where holidays for festivals were reduced or left up to the discretion of employers, or employees were recommended to work part-time, based on the logic that the transaction of business was not "forbidden" under any "Hindoo law."

In such a period of contestations, it is unsurprising that the British proposed to move Durga Puja to coincide with Christmas, a holiday they would certainly not compromise with. They further appealed to the Hindus, arguing that not only would they be open to the idea of a longer winter holiday in such a scenario, but also that pleasant weather for such festivities would benefit worshippers and be more pleasing to "Madam Doorgah."

It was only after 1857, when the administration and government shifted to the British Crown from the East India Company, that a much more uniform and explicit policy of non-interference in religious and customary laws appeared. "Madam" Durga continued with her autumn visits, serving as a good excuse for holidays for the Brits themselves, who had now begun to embrace this brief respite to leave Calcutta, or be entertained as guests in the grand celebrations by the Calcutta elite.

How has war historically shaped gender roles in our societies? Why has time and again sexual violence against women emerged as a weapon of war in world history? In what ways have war-posters represented different forms of masculinity and femininity? It draws our attention to the myriad and intricate entanglements of war and gender. Drawing upon examples from different regions and time periods of world history, it throws light on what all in this relationship has changed over time and what has remained constant.

Voyages into the Past cordially invites you to a lecture by Dr. Pratyay Nath, an Associate Professor of History, Ashoka University, titled "What is the Gender of War?" on Thursday, December 18th, 2025, at the A. K. Basak Auditorium, Presidency University (College Street Campus)

*** Entry is free and open to all. Please carry your ID card along with you, if attending.

Under the Old Belfry: Armenians and Armani Geerja of Barabazaar

“Armenia is dying, but it will survive. The little blood that is left is precious blood that will give birth to a heroic generation. A nation that does not want to die, does not die.” ~Anatole France

Calcutta has always been the nursery of different cultures owing to it’s wealth and prosperity, making it the largest mosaic of ethnic and religious groups who according to Sushmita Bhattacharya, “set their foot on this land of opportunities in search of fate and fortune.” Though the Armenians came and lit the City of Joy with their proficiency in trade, their importance declined in India as their number dwindled and their essence only now feebly resonates at the heart of Calcutta. The talk of Armenia in today’s hour once again fleshed out to life. Recently, there was a question whether the tombstone (dated 11th July, 1630) of Rezabeebeh Sookias, who lies in the compound of Armenian Holy Church of Nazareth, was in situ or not. This had put several historians in question of Armenian genesis and as per some like Prosenjit Das Gupta, the Armenian churches are the oldest in India. If the British established through political conspiracies and with the intent to colonize, the Armenians entered India with their love for trade and to etch India with their rich past. Being exceptionally skilled in trading and fluent in numerous languages, they proliferated with respect and dignity in India, mainly during the Mughal period. Sushil Chaudhary points out how the Armenians were the oldest traders in history.
Architecture has owned a great deal by acting as markers of their age-old pride and homogeneity. The Armenians have invested a lot on their architectural buildings, churches, and other public spaces, both in the North and South Calcutta, with even a street named after them in Central Calcutta.

It is with great pleasure and delight that we at Voyages into the Past present to you the First Issue of the fourth volume of L'Histoire, our annual magazine of the social sciences.

The history of identity is not a tranquil conflux; it's a series of powerful frictions that led to monumental change. We trace the spectrum of identity and rights, revealing the complex story of the individual vs. society. L'Histoire Volume 4 Issue is here to explore those pivotal moments

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Every right, every identity, every sense of 'I' is an evolution. Each spectrum of identity, historically, was not a tranquil conflux, rather represented a friction. Our new issue explores the dynamic and often tumultuous relationship between the individual and society. Discover the pivotal moments that changed how we see ourselves and demand our rights.
Don't just read it. Understand how it shaped YOU!

L’Histoire Volume 4 Issue 1 launches on November 20th. STAY TUNED FOR UPDATES.

“When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.” (James : 1 : 13-15).

The idea of the uncanny, or evil has always been associated with the idea of temptation. Christian iconography dubs the devil as a temptor. And often, the act of temptation takes a very feminine imagery to get expressed. The tie up between female sexuality and evil (or uncanny) is age old. Be it the fall of Eve or Lilith, mythologies have always drawn on female sensuality to express the concept of corruption. It isn't limited to Christianity. In India, oral stories of ghosts and evil spirits that “tempt” or “lure” away unsuspecting victims, are often female, with a sensual iconography ascribed to them. In Bengal, they take the form of Nishi, Dakini and Shankhchunni. All three of these evil spirits are women, who prey on mostly male victims by luring them out in the middle of the night. Their expression of sexuality thus, is seen through a lens of “corruption”, or “deviation” from the figure of an ideal passive femininity demanded by colonial Victorian standards. Colonial glasses however do not entirely share the blame of reflecting this moral terror of the feminine sensuality. Dakini and Shankchunni are both semi-religious figures. Markandeya Puran identifies them as companions of Mahakali who eat the 7 essences of human life, where as, Mahavairochana Ta**ra identifies Dakini as a flesh eating goddess who embody “shunya” or the void after death - associated with ultimate wisdom. They appear as companions of Tara in Vajrayana Buddhism, consort of Buddha and sometimes as independent deities (for instance Vajrayogini, Simhamukha, Samantabhadri and Yeshe Tsogyal). East Asian mythology dubs them as consumers of renhuang (essence of human soul) , and Dakiniten cult of Japan, associated them with nine tailed fox demons or kitsune.