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Journal articles on the topic 'Maratha'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Bellarykar, Nikhil. "Two Marathi Letters from the Arsip Nasional Republik Indonesia: A Snapshot of Dutch-Maratha Relations in the Late-Eighteenth-Century Coromandel." Itinerario 43, no. 01 (2019): 14–31. http://dx.doi.org/10.1017/s0165115319000032.

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AbstractThe third volume of Dutch Sources on South Asia mentions that there are some late-eighteenth-century Marathi letters, written in the Modi script, preserved in the National Archives of the Republic of Indonesia.1 Scanned copies of the same were obtained by Lennart Bes (Leiden University) with the kind permission of the Indonesia Archives. Using these scanned copies, this paper gives the complete Roman transliteration of the two letters as well as their translation, and contextualizes the letters within Maratha documentary practices as well as within the contemporary political scene of t

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2

Shirkande, Aparna, and Alok Agarwal. "A Review on Various MODI Text Recognition Techniques." Journal of Image Processing and Artificial Intelligence 9, no. 1 (2023): 1–7. http://dx.doi.org/10.46610/joipai.2023.v09i01.001.

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MODI script is an ancient language of the Marathi people. MODI script is used to write the Marathi language, which is the mother language of Maharashtra, India. To understand this ancient language here we analyze text recognition techniques. MODI script was used primarily by administrative people to keep their accounts, as well as most of the revenue documents, were written in MODI language. For recognition of such text, number of image processing techniques are used. The official scriptures of Goa were previously written in this 17th-century Balbodh style of Devanagari, which is currently bei

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3

Agarwal, Kartik. "Maratha Reservation in Maharashtra: A Challenge to the Principles of Equality." Christ University Law Journal 9, no. 2 (2020): 59–76. http://dx.doi.org/10.12728/culj.17.4.

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The Maharashtra Government has passed a Special Educational and Backward class Act, 2018 to provide additional reservation for Marathas. Article 15(4) and 16(4) authorizes the State to provide reservation for backward classes. However, the same has to be exercised in a very cautious manner. The judicial approach towards reservation has resulted in the evolution of numerous requirements that are mandated to be fulfilled, while providing reservation. This includes, inter alia, a ceiling limit of 50%, inadequacy of representation and quantifiable data. Maratha reservation took the total reservati

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4

Carrithers, Michael. "Passions of Nation and Community in the Bahubali Affair." Modern Asian Studies 22, no. 4 (1988): 815–44. http://dx.doi.org/10.1017/s0026749x00015754.

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In early 1983 Digambar and Svetambar Jains forced into public prominence their struggle over the local Jain pilgrimage site of Bahubali hill in Kolhapur District in southern Maharashtra, in India. By the end of that year the majority Maratha community, Harijans, the local and State Congress Party, the police, the district administration, and the State and Union governments were also entangled in the conflict. These Byzantine and sometimes violent events became known as ‘The Bahubali Affair’ (Marathi bāhubalīprakaran).

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5

Seshan, Radhika. "The Maratha State." Indian Historical Review 41, no. 1 (2014): 35–46. http://dx.doi.org/10.1177/0376983614521732.

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6

Deshpande, Prachi. "The Marathi Kaulnāmā: Property, Sovereignty and Documentation in a Persianate Form." Journal of the Economic and Social History of the Orient 64, no. 5-6 (2021): 583–614. http://dx.doi.org/10.1163/15685209-12341547.

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Abstract Kaulnāmās were ubiquitous in early modern Marathi bureaucratic documentation. They were issued as deeds of assurance offering protection and confirming various rights, especially during warfare or invasion. Such documents were issued at different levels of the administrative hierarchy in the Adilshahi and Maratha administrations to prevent flight from troubled areas, extend cultivation, and encourage commerce. They also recorded grants of waste land to cultivators on graduated rates of taxation, or to merchants for developing market towns. This paper historicizes the kaulnāmā form f

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7

O’Hanlon, Rosalind. "The social worth of scribes." Indian Economic & Social History Review 47, no. 4 (2010): 563–95. http://dx.doi.org/10.1177/001946461004700406.

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Often migrants into western India as servants of the Bahmani kings and Deccan Sultanate states, Maratha kāyasthas were newcomers into local societies whose Brahmin communities had hitherto commanded more exclusive possession of scribal and literate skills. From the mid-fifteenth century, periodic but intense disputes developed over kāyastha entitlement to the rituals of the twice-born. The issue was debated along the intellectual networks linking the Maratha country with pandit assemblies in Banaras. The survival of K atriyas in the modern age of the Kaliyuga was a question of critical signifi

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8

Ekbote, Maitreyi, Aishwary Jadhav, and Dayanand Ambawade. "Implementing a Hybrid Deep Learning Approach to Achieve Classic Handwritten Alphanumeric MODI Recognition." International Journal of Engineering and Advanced Technology 12, no. 1 (2022): 58–62. http://dx.doi.org/10.35940/ijeat.a3846.1012122.

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MODI, synonymous with the Devanagari script, is an ancient script from the 17th century used by the Maratha empire as a symbol of culture and power to propagate Marathi. Due to a decline in its usage, absence of quality script database and an unavailability of good literature, identification and translation of MODI script is demanding. The present work deals with a novel study on the recognition of MODI characters and numerals by using Convolutional Neural Network (CNN) architecture. By using a traditional machine learning classifier, classification is performed, and then through a comparative

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9

Michell, George, and Sugandha Johar. "The Maratha Complex at Ellora." South Asian Studies 28, no. 1 (2012): 69–88. http://dx.doi.org/10.1080/02666030.2012.659928.

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10

Fordham, Douglas. "Costume Dramas: British Art at the Court of the Marathas." Representations 101, no. 1 (2008): 57–85. http://dx.doi.org/10.1525/rep.2008.101.1.57.

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Arriving at the Maratha court of Poona in the 1790s, British artists struggled to integrate metropolitan aesthetics into the business of imperial expansion. "Costume" lay at the heart of this conflict, pitting an aesthetic concept against an early ethnographic tool of the East India Company. By focusing on British representations of the Maratha durbar, this essay argues that "costume" tested the ideological limits of Western aesthetics and imperial representation at the turn of the century.

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11

S. VIMALA. "ANALYSIS OF THE TANJORE MARATHAS' PAINTINGS." International Journal of Educational Review, Law And Social Sciences (IJERLAS) 3, no. 5 (2023): 1409–15. http://dx.doi.org/10.54443/ijerlas.v3i5.1007.

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Tanjore, Tamil Nadu's rice bowl, is also home to the arts. The kings' paintings are excellent examples of their Maratha painting abilities. During their rule in the Tanjore Maratha era. These are pieces of art that will not deteriorate with the passage of time. Tanjore style of painting is a style that flourished in Tamil Nadu from 16th to 18th century. It was influenced by the Andhra style of the Nayaks, Maratha and Mughal style and English Manatee style. Tanjore paintings adorned the interiors of the palaces. These style paintings were created by them as a clan profession. The Tanjore Brihad

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12

Mhaskar, Sumeet. "Crisis of Dominance: Understanding the Rural–Urban Roots of Maratha Caste Mobilisation for Reservation." Urbanisation 6, no. 1 (2021): 64–81. http://dx.doi.org/10.1177/24557471211033561.

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The post-liberalisation era in India has witnessed mobilisations among socially superior castes for reservation/affirmative action. I examine why Marathas have intensified their mobilisation in the past few years by using qualitative and quantitative data gathered over a period of 14 months in 2008–2009 and several visits during 2010–2019 in Mumbai and Maharashtra. I argue that a crisis of dominance explains the Maratha’s mobilisation for reservation. Understanding this crisis involves paying attention to the link between two crises—‘urban’ and ‘rural’. The former arises from the rapid disappe

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13

Jain, Sushma. "Development of painting in Maratha area." International Journal of Research -GRANTHAALAYAH 4, no. 9 (2016): 198–202. http://dx.doi.org/10.29121/granthaalayah.v4.i9.2016.2553.

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The painting tradition in the Maratha region dates back to prehistoric times. Human beings have left examples of paintings with a very careful reflex of behavior. In the primitive tendons of Madhya Pradesh, we are surprised today by the many linear signs of the human and the aesthetic form of the weapons, following the craving to be cultured and ornate on that barbar. मराठा क्षेत्र में चित्रकला परंपरा का प्रारंभ प्रागैतिहासिक काल से होता है। मानव ने बहुत ही प्रांरभ में व्यवहार की सजगता के साथ चित्रों के उदाहरण छोड़े हैं। मध्यप्रदेश की आदिम कंदराओं में हमें उस बर्बर पर सुसंस्कृत और सुअलंकृ

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14

E. V., Smirnova. "Some notes on traditional Maratha jewelry." Etnografia 6, no. 4 (2019): 172–80. http://dx.doi.org/10.31250/2618-8600-2019-4(6)-172-180.

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15

SHANKARKUMAR, U. "HLA-A, -B and -Cw allele frequencies in a Maratha population from Mumbai, IndiaIndia Mumbai Marathas." Human Immunology 65, no. 9-10 (2004): 954–56. http://dx.doi.org/10.1016/s0198-8859(04)00460-4.

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16

S, Jesintha, and Chitra A. "Bhagavatamela during the Maratha Period of Tanjore." International Research Journal of Tamil 3, no. 3 (2021): 60–67. http://dx.doi.org/10.34256/irjt2138.

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Our Tamil land has a rich history of art and culture. The popularly known ‘Muthamizh’ namely ‘Iyal’ – text or poetry, ‘Isai’ – music and ‘Nadagam’ – theatre has undergone various changes over a period of time due to various social and political factors in the society. Nevertheless, there are few art forms which follow the tradition with its original flavour. One such is the ‘Bhagavata Mela Nadakam’ which is an art form systemized during the Marata’s empire. This research work talks about it in detail. Marata’s period (17th to 19th century AD) is believed to be the glorious period for many art

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17

Washbrook, David. "The Maratha Brahmin model in south India." Indian Economic & Social History Review 47, no. 4 (2010): 597–615. http://dx.doi.org/10.1177/001946461004700407.

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Many of the social groups who acquired scribal skills in the early modern period went on to acquire western education in the colonial period, and to lead the growth of the professions and the development of science and technology even into the postcolonial era. Yet, especially for Brahmins, the transition in both the early modern and modern epochs was never easy and raised awkward questions about the relationship between their ‘religious’ and ‘secular’ identities, about the nature of the different ‘knowledges’ which they possessed. This article argues that, for the transition in southern India

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18

O'HANLON, ROSALIND. "Letters Home: Banaras pandits and the Maratha regions in early modern India." Modern Asian Studies 44, no. 2 (2009): 201–40. http://dx.doi.org/10.1017/s0026749x09990229.

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AbstractMaratha Brahman families migrated to Banaras in increasing numbers from the early sixteenth century. They dominated the intellectual life of the city and established an important presence at the Mughal and other north Indian courts. They retained close links with Brahmans back in the Maratha regions, where pressures of social change and competition for rural resources led to acrimonious disputes concerning ritual entitlement and precedence in the rural social order. Parties on either side appealed to Banaras for resolution of the disputes, raising serious questions about the nature of

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19

Nair, VivekSunil, YachanaVipul Patel, and ShilpaChawla Jamenis. "Bolton analysis of the maratha population in Pune." Journal of Dental and Allied Sciences 6, no. 1 (2017): 8. http://dx.doi.org/10.4103/2277-4696.205439.

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20

Tembhekar., Dr NaliniK. "THE MARATHA NAVY UNDER KANHOJI ANGRIA (1969-1729)." International Journal of Advanced Research 5, no. 2 (2017): 2351–54. http://dx.doi.org/10.21474/ijar01/3417.

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21

MYER, VALERIE GROSVENOR. "MARATHA AS MAGDALLEN: AN ILLUSTRATION IN DAVID COPPERFIELD." Notes and Queries 43, no. 4 (1996): 430—a—430. http://dx.doi.org/10.1093/nq/43-4-430a.

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22

MYER, VALERIE GROSVENOR. "MARATHA AS MAGDALLEN: AN ILLUSTRATION IN DAVID COPPERFIELD." Notes and Queries 43, no. 4 (1996): 430—a—430. http://dx.doi.org/10.1093/nq/43.4.430-a.

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23

Sohoni, Ashutosh. "Brick and Plaster Temples in the Maratha Heartland." South Asian Studies 21, no. 1 (2005): 103–20. http://dx.doi.org/10.1080/02666030.2005.9628648.

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24

Nagapurkar, Shilpa, Parag Narkhede, and Vaseem Anjum Sheriff. "Energizing the Future with Memories of the Past: The Wadas of Pune City." E3S Web of Conferences 170 (2020): 05006. http://dx.doi.org/10.1051/e3sconf/202017005006.

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Pune, described as the Queen of the Deccan, [1] is located in the state of Maharashtra, India. It is a historic city associated with the Maratha Empire and seat of the Peshwa power. During the Colonial Period it was a British cantonment. Contemporary Pune city is considered as the cultural capital of Maharashtra and is also referred to as the Oxford of the East due to the presence of several well-known educational institutions. The old city of Pune is constituted by the seventeen Peths or localities. The wadas are a characteristic built-form that evolved during the Maratha Period. They were th

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25

Singh, Meenakshi, and Singh Rajdeo. "Metallurgical investigations on 17th century Maratha Shivrai copper coins." Zastita materijala 64, no. 4 (2023): 424–32. http://dx.doi.org/10.5937/zasmat2304424s.

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The technical and numismatic complexities of Maratha Shivrai copper coins have been well documented. However, more information still needs to be on the chemical, mineralogical, microstructure composition, and metallurgical process employed for coin minting. Five Shivari coins (17-18 century CE) were studied under ED-XRF, XRD, and cross-sectional analysis by SEM-EDX. Scientific investigations reveal that the Maratha practiced excellent cupellation techniques to remove most ore impurities. The ED-XRF data on the surface and interior indicate that the coin comprises pure copper, and copper conten

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26

Sarkar, Dr Littan. "Rural Economy and Self Dependent Village in Maratha Period." IOSR Journal of Humanities and Social Science 19, no. 1 (2014): 39–42. http://dx.doi.org/10.9790/0837-191103942.

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27

Sohoni, Ashutosh. "Ganesh Temple at Tasgaon: Apotheosis of Maratha Temple Architecture." South Asian Studies 27, no. 1 (2011): 51–73. http://dx.doi.org/10.1080/02666030.2011.556011.

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VARTAVARIAN, MESROB. "Pacification and Patronage in the Maratha Deccan, 1803–1818." Modern Asian Studies 50, no. 6 (2016): 1749–91. http://dx.doi.org/10.1017/s0026749x16000044.

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AbstractThis article examines pacification operations conducted by British colonial armies throughout the Maratha Deccan from 1803 to 1818. The East India Company assembled concentrations of coercive force by extending patronage to loyalist elites and mobile war bands. Military contingents from allied princely states were mobilized and combined with a policy of brokerage intended to demobilize hostile forces holed up in forts or engaged in brigandage. Pacification through a mixture of negotiations and force ensured loyalist groups a privileged place in the emerging colonial order.

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Kulkarni, A. R. "Trends in Maratha Historiography: Vishwanath Kashinath Rajwade (1863–1926)." Indian Historical Review 29, no. 1-2 (2002): 115–44. http://dx.doi.org/10.1177/037698360202900207.

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30

Singh, Prabhakar. "Indian Princely States and the 19th-century Transformation of the Law of Nations." Journal of International Dispute Settlement 11, no. 3 (2020): 365–87. http://dx.doi.org/10.1093/jnlids/idaa012.

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Abstract The role of the roughly 600 Indian princely kingdoms in the transformation of the law of nations into international law during the 19th century is an overlooked episode of international legal history. The Indian princely states effected a gradual end of the Mughal and the Maratha confederacies while appropriating international legal language. The Privy Council—before and after 1858—sanctified within common law as the acts of state, both, the seizure of territories from Indian kings and the ossification of encumbrances attached to the annexed territories. After the Crown takeover of th

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31

Vendell, Dominic. "The scribal household in flux: Pathways of Kayastha service in eighteenth-century Western India." Indian Economic & Social History Review 57, no. 4 (2020): 535–66. http://dx.doi.org/10.1177/0019464620948704.

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Scribes in early modern South Asia relied on their skill in writing to secure the support of powerful courtly patrons. The rapid expansion of emerging regional states in the eighteenth century created new opportunities to apply these skills to administration, land-holding, and politics. This article examines the changing professional identity of the Kayastha scribal household in eighteenth-century western India. I focus on the ascendancy of the Chitnis household of Satara in the context of the growth and diversification of Kayastha employment under the Maratha sovereign Shahu Bhonsle (1682–174

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Kulkarni, Mangesh. "Memories of Maratha History and Regional Identity in Maharashtra, India." India Review 13, no. 4 (2014): 358–71. http://dx.doi.org/10.1080/14736489.2014.965006.

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Shankarkumar, U., K. Ghosh, and D. Mohanty. "HLA Antigen Distribution in Maratha Community from Mumbai, Maharastra, India." International Journal of Human Genetics 1, no. 3 (2001): 173–77. http://dx.doi.org/10.1080/09723757.2001.11885754.

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34

Xie, Philip F., and Ashutosh Sohoni. "The search for vernacular identity: Maratha temples in Maharashtra, India." Journal of Heritage Tourism 5, no. 3 (2010): 175–88. http://dx.doi.org/10.1080/17438731003725401.

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35

Malik, Kalpana. "Maratha Perceptions: Analysing Historical Understanding and Dynamics in the Eighteenth Century." International Journal of Research Publication and Reviews 4, no. 12 (2023): 3356–59. http://dx.doi.org/10.55248/gengpi.4.1223.123536.

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Raeside, Ian. "The Great Road from Surat to Agra through Malwa." Journal of the Royal Asiatic Society 1, no. 3 (1991): 363–81. http://dx.doi.org/10.1017/s1356186300001188.

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Jean Deloche in a series of valuable publications has given an overall view of the Indian road network in the period up to about 1820 when the general pacification that followed the collapse of the Maratha kingdom gave British engineers the chance to transform the communications of India, first with military roads and later with railways. This transformation was nowhere more complete than in Central India and particularly in Malwa, the Mughal subha through which led the great road from Delhi and Agra to Burhanpur and the Deccan – a road which was followed by many of the European merchants and

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37

Vendell, Dominic. "Transacting Politics in the Maratha Empire: An Agreement between Friends, 1795." Journal of the Economic and Social History of the Orient 64, no. 5-6 (2021): 826–63. http://dx.doi.org/10.1163/15685209-12341554.

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Abstract Diplomacy was a principal site of linguistic and cultural exchange in the early modern Persianate world. Focusing on the karārnāmā or agreement, this paper explores how a repertoire of Marathi and Persian documentary genres, binding formulae, and graphic procedures enabled legal, commercial, and diplomatic transactions in eighteenth-century western India. The exchange of written agreements facilitated interstate relations as well as profit-sharing contractual arrangements between individuals. Despite their centrality to interactions between European and South Asian polities, these ins

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38

O’Hanlon, Rosalind. "Entrepreneurs in diplomacy: Maratha expansion in the age of the vakil." Indian Economic & Social History Review 57, no. 4 (2020): 503–34. http://dx.doi.org/10.1177/0019464620948425.

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In eighteenth-century South Asia, ‘political’ vakils are familiar to us principally as diplomats, active in the inter-state negotiations of the period. They were unlike their predecessors, the īlchī and hejib of earlier centuries, who were associated with the service of courts and states. Maratha political vakils, like others, worked rather more as the mobile agents of individual rulers. Their activities extended far beyond the diplomatic arena. Since revenue rights were central to many inter-state negotiations, vakils often oversaw arrangements for local-level revenue collection. Frequently a

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Verghese, Anila. "Memorials of the Anglo-Maratha Wars in St. Thomas Cathedral, Mumbai." South Asian Studies 15, no. 1 (1999): 109–14. http://dx.doi.org/10.1080/02666030.1999.9628570.

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Barua, Pradeep, and Anthony S. Bennell. "The Maratha War Papers of Arthur Wellesley, January to December 1803." Journal of Military History 63, no. 3 (1999): 720. http://dx.doi.org/10.2307/120512.

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Suresh, S. "Food and Shelter for the Itinerant Pilgrims: Maratha Chattrams in Southernmost India." Current Research Journal of Social Sciences and Humanities 6, no. 1 (2023): 141–49. http://dx.doi.org/10.12944/crjssh.6.1.12.

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A chattram, also called choultry, primarily refers to a wayside inn or resthouse for travelers, mostly pilgrims. They may halt here for a meal or for a few hours or even for a few days or weeks. Such chattrams were built almost throughout India by many kings and queens, ministers and merchants. Although there are copious references to such chattrams in ancient and medieval literature and inscriptions, actual specimens of such chattrams are limited in number. Many of them appear to have been destroyed during wars or in the course of later developments and constructions. In Tamil Nadu, in southe

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Subrahmanyam, Sanjay. "The politics of fiscal decline: A reconsideration of Maratha Tanjavur, 1676-1799." Indian Economic & Social History Review 32, no. 2 (1995): 177–217. http://dx.doi.org/10.1177/001946469503200203.

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43

Shankarkumar, U., J. P. Devaraj, K. Ghosh, and D. Mohanty. "HLA DRB1 and DQB1 Gene Diversity in Maratha Community from Mumbai India." International Journal of Human Genetics 3, no. 1 (2003): 39–43. http://dx.doi.org/10.1080/09723757.2003.11885826.

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44

Frykenberg, Robert Eric. "The Subhedar’s Son: A Narrative of Brahmin-Christian Conversion from Nineteenth-Century Maharashtra, edited by Deepra Dandekar." International Bulletin of Mission Research 45, no. 1 (2020): 79–82. http://dx.doi.org/10.1177/2396939320937667.

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This son of a former local ruler, from the elite Brahman community that had presided over the fortunes of the Maratha Empire before its defeat by the British Raj, became a Christian convert and then served as a pastor of local churches in Western India for nearly forty years. His autobiography was later turned into a prize-winning novel. This rare pioneering vernacular account, reflecting the highly complex, multilayered cultural legacy of an emerging hybrid Christianity, represented a new genre of nativist devotion and piety. Subjected to a carefully contextualized and critical scholarship, w

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Gogate, Prasad P., and B. Arunachalam. "Area maps in Maratha cartography: A study in native maps of Western India." Imago Mundi 50, no. 1 (1998): 126–40. http://dx.doi.org/10.1080/03085699808592883.

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Pathak, Hina, and Basheer Khan. "Geography and Topography of the Jaipur City in the Eighteenth Century." Scientific Temper 13, no. 02 (2022): 410–15. http://dx.doi.org/10.58414/scientifictemper.2022.13.2.59.

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Commenting on Sawai Jai Singh’s agreement Satish Chandra writes, “Hitherto, the Marathashad been claiming chauth and Sardeshmukhi, and urging its commutation into a lump annualsum or a Jagir. Now, the ceding of certain parganas was demanded in lieu of chauth. Thus, allpretence of chauth being a payment in return for protection or refraining from plunder wasdropped. The claim for chauth was revealed as merely an excuse for territorial aggrandizement.From now on the demand for the chauth and sardeshmukhi of Malwa goes increasingly into thebackground, and the complete surrender of the province is

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Deshpande, Prachi. "Caste as Maratha: Social categories, colonial policy and identity in early twentieth-century Maharashtra." Indian Economic & Social History Review 41, no. 1 (2004): 7–32. http://dx.doi.org/10.1177/001946460404100102.

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48

Shankarkumar, U. "HLA-A, -B and -Cw allele frequencies in a Maratha population from Mumbai, India." Human Immunology 65, no. 9-10 (2004): 954–56. http://dx.doi.org/10.1016/j.humimm.2004.08.053.

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49

Vanina, Eugenia. "‘Blackened face’: Emotional Community and the Hindu Nationalist Interpretation of History." Emotions: History, Culture, Society 4, no. 1 (2020): 66–90. http://dx.doi.org/10.1163/2208522x-02010078.

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Abstract When in 1664 the Mughal emperor Aurangzeb appointed a Rajput general, Mirza Raja Jai Singh Kachwaha, as commander-in-chief of a punitive army sent against the Maratha warlord Shivaji, contemporary authors recorded it dispassionately as a trivial occurrence. Emotional perception of the event had changed drastically by the early twentieth century, when the proponents of Hindu nationalism began to view Jai Singh with disgust and anger as a ‘traitor to the Hindu nation’. Analysis of ‘Letter of Maharaja Shivaji to Mirza Raja Jai Singh’ (‘Mahārāj Śivājī kā patr Mirzā Rājā Jai Siṅgh ke nām’)

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Cooper, Randolf G. S. "Beyond Beasts and Bullion: Economic Considerations in Bombay's Military Logistics, 1803." Modern Asian Studies 33, no. 1 (1999): 159–83. http://dx.doi.org/10.1017/s0026749x99003169.

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A previous work on British Indian Army logistics from 1757 to 1857 called into question the accuracy of labeling Arthur Wellesley ‘The Logistical Architect of the British Indian Army’. As the ‘soldier brother’ of India's Governor-General Richard, Marquis Wellesley, Arthur was bound to have drawn some attention while in India; but secondary sources have tended to be too ethnocentric in their interpretation of his South Asian military experience. Arthur Wellesley's successful command-apprenticeship, during the Dhoondiah Waugh Campaign, led him to the promotional track which culminated in his app

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