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Speaking of History: Conversations about India's Past and Present
Speaking of History brings India’s past into sharp, urgent focus. In these wide-ranging conversations, Romila Thapar, the distinguished historian, joins Namit Arora, incisive writer and social critic, to explore how history is written, remembered and fought over.
Together, they pull back the curtain on the historian’s how evidence is weighed, how interpretations are made, and why the past has become a battleground of politics and identity. From caste and gender to religion, mythology and nationalism, they revisit much contested terrain and ask the vital questions—what can we really know about our past, and why does it matter so much today?
The result is both erudite and refreshingly a book that challenges distortion and mythmaking, while celebrating history as an act of curiosity, argument and critical inquiry. At a time when the discipline is under siege, Speaking of History is both a defence of rigorous scholarship and a lively reminder that to engage with history in all its complexity is to undertake a profound journey—an inquiry not just into the past, but into ourselves.
(Published in the Indian subcontinent by Penguin Random House India, elsewhere by Three Essays Collective.)
Together, they pull back the curtain on the historian’s how evidence is weighed, how interpretations are made, and why the past has become a battleground of politics and identity. From caste and gender to religion, mythology and nationalism, they revisit much contested terrain and ask the vital questions—what can we really know about our past, and why does it matter so much today?
The result is both erudite and refreshingly a book that challenges distortion and mythmaking, while celebrating history as an act of curiosity, argument and critical inquiry. At a time when the discipline is under siege, Speaking of History is both a defence of rigorous scholarship and a lively reminder that to engage with history in all its complexity is to undertake a profound journey—an inquiry not just into the past, but into ourselves.
(Published in the Indian subcontinent by Penguin Random House India, elsewhere by Three Essays Collective.)
290 pages, Paperback
Published November 29, 2025
About the author
Romila Thapar
98 books388 followersRomila Thapar is an Indian historian and Professor Emeritus at the Jawaharlal Nehru University, New Delhi.
A graduate from Panjab University, Dr. Thapar completed her PhD in the School of Oriental and African Studies at the University of London.
Her historical work portrays the origins of Hinduism as an evolving interplay between social forces. Her recent work on Somnath examines the evolution of the historiographies about the legendary Gujarat temple.
Thapar has been a visiting professor at Cornell University, the University of Pennsylvania, and the College de France in Paris. She was elected General President of the Indian History Congress in 1983 and a Corresponding Fellow of the British Academy in 1999.
A graduate from Panjab University, Dr. Thapar completed her PhD in the School of Oriental and African Studies at the University of London.
Her historical work portrays the origins of Hinduism as an evolving interplay between social forces. Her recent work on Somnath examines the evolution of the historiographies about the legendary Gujarat temple.
Thapar has been a visiting professor at Cornell University, the University of Pennsylvania, and the College de France in Paris. She was elected General President of the Indian History Congress in 1983 and a Corresponding Fellow of the British Academy in 1999.
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Displaying 1 - 8 of 8 reviews
March 25, 2026
This book is a conversation between Prof. Thapar and Mr. Arora.
Mr. Arora is asking a range of questions that are timely and very important. However, his own answers are extremely opinionated. The language and tone of his answers is very loud, fidgety and many times unnecessarily long. Moreover, you can sense his hostility and aversion to many contemporary takes throughout. It gets very annoying in Chapter 19 wherein he keeps reiterating his view disguised as question hoping that Prof. Thapar’s answer will agree with his. She is consistently and consciously using the term “change”, and he is hell bent on “decline”.
Reading Prof. Thapar’s answers and views is pure joy. She is extremely balanced and her articulation is very precise. You come to appreciate her humility and her openness about not knowing answers to a lot of questions, and her curiosity to investigate those.
This book would have been perfect with just the questions of Mr. Arora and the answers of Prof. Thapar. But, it is after all a conversation and not an interview, so it probably makes sense that it came out the way it did.
Mr. Arora is asking a range of questions that are timely and very important. However, his own answers are extremely opinionated. The language and tone of his answers is very loud, fidgety and many times unnecessarily long. Moreover, you can sense his hostility and aversion to many contemporary takes throughout. It gets very annoying in Chapter 19 wherein he keeps reiterating his view disguised as question hoping that Prof. Thapar’s answer will agree with his. She is consistently and consciously using the term “change”, and he is hell bent on “decline”.
Reading Prof. Thapar’s answers and views is pure joy. She is extremely balanced and her articulation is very precise. You come to appreciate her humility and her openness about not knowing answers to a lot of questions, and her curiosity to investigate those.
This book would have been perfect with just the questions of Mr. Arora and the answers of Prof. Thapar. But, it is after all a conversation and not an interview, so it probably makes sense that it came out the way it did.
April 7, 2026
Academic scholars can often be fiendishly abstruse for lay audiences. The format of the teacher-novice, scholar-layperson engaging in a conversation can be a wonderful way to make some of the complexities of the subject more accessible. A book of this nature, especially one that unpacks the discipline of writing history, unravelling familiar but little understood terms like Marxist historiography, sources, nationalism, and secularism, or even the bitterly contested ideas about India's early history is most welcome. Especially amidst today's glut of pop history in the media.
Prof Thapar's measured, balanced and non judgemental observations are thought provoking. Arora could have desisted from his persistent attempts to reframe every issue in terms of his pet grouses. What seems an annoying tic initially soon overpowers the narrative itself, and seriously devalues the worth of the book. A liberal bigot is as unattractive as any other.
Prof Thapar's measured, balanced and non judgemental observations are thought provoking. Arora could have desisted from his persistent attempts to reframe every issue in terms of his pet grouses. What seems an annoying tic initially soon overpowers the narrative itself, and seriously devalues the worth of the book. A liberal bigot is as unattractive as any other.
December 21, 2025
With the emergence of right-wing ideology and conservatism in the sphere of Indian politics, the historical perspective of Indian history has also diversified from its decades-old framework based on liberal values. Speaking of History, by Romila Thapar and Namit Arora, is a record of conversations about India’s Past and Present, focusing on the aspects of Marxist historiography, colonial historians, the historical method, the idea of Hindutva, the conservative turn in Indian politics, and the search for a common Indian identity. Instead of focusing on the modern-day approach towards history, the book portrays Indian history through the lens of an academic historian with a proven and interdisciplinary approach.
Structured in a chronological sequence of conversation between the two authors, the book covers India’s history from the onset of the reign of Emperor Ashoka, the Mughal Invasion in the 16th century, the colonisation of India under British Imperialism, towards the emerging independence of India with an undesirable partition. Reflecting through these timelines of glory and defeat in the past of the Indian civilisation, the book draws a relationship between India’s historical background and its effect on modern-day India and its civilisation. This spectrum of thoughts, based on various aspects of civilisational history, also covers the highly debated topics such as caste, religion, culture, identity, and above all, the idea of nationalism prevailing today in present-day India. Drawn together into an analytical model of history, the discussion sparks a debate about the notion of contemporary Indian politics, the emergence of nationalism, the increase in right-wing conservatism, and populism in recent decades throughout India.
Following a sequential approach towards the events that happened in India’s past and are taking place in the present, the discourse in the book moves forward with an introspective discussion about the advent of Historical Scholarship on India. This allows the general reader to understand the beginning of the broad spectrum of Indian history and its framework set by early colonial historians who saw India, its civilisational past, religious diversity, and caste system through the British lens of the dominant upper classes and their counterparts, the oppressed lower classes. With an interdisciplinary approach and inclusive environment towards Indian culture, religion and civilisation, controversial topics like the class/caste debate, religious intolerance and the idea of secularism are also profoundly discussed in the present-day conservative approach dominant in India. Oppression against minorities and inferiority complexes in a specific stratum of society are also retrospected from the point of view of a Marxist, leftist historian. The book also focuses on the under-representation of tribal communities and tribal arts in ancient and mediaeval as well as modern India. The notion of the Aryan Invasion Theory, along with its migration, lineage, and cultural historiography, is also given an outlook in the book’s mainstream discussion. Questions about the pride of one’s Hindu past, its pride-worthy possessions and some early creative works are also given a brief emphasis. Joining together all the crucial aspects about India’s heritage, culture and lineage, the last and most important question about changing one’s own interpretations on ‘myth’ and ‘history’ is conferred.
The debate ‘On the Promise and Perils of Nationalism’ is one of the most heated topics presented in the various converging facets of the book, discussing ‘what is nationalism?’ and ‘how has nationalism become a tool of political manoeuvring?’ in present-day India. ‘Brahminical Supremacy’ and the authority of the Vedas are also key arguments which are reflected upon from the perspective of lower-caste communities and tribals in ancient and mediaeval India. The term ‘Brahminical’ is also widely discussed as an ideological cultivation in Indian society since its inception. Hindutva, as an idea of Hindu nationalism in the early 20th century, is also argued as a form of exclusive policy propagated by Hindu Nationalists, targeting other communities, especially Muslims. The idea of the Mughal Invasion, the tyranny of the Mughals, the destruction of Hindu temples, and large-scale massacres of Hindus by Muslims are also consequently debated upon throughout the sphere of the discourse held by the authors in the book. An antagonistic view against present-day historical controversies in regard to the subjugation of Hindus, Islam’s integration into Indian society, and, most importantly, Hindutva History, is presented with a left-leaning approach. The argument that popular historians and their popular history are a ‘myth’ and not an evidence-based thesis of ‘history’ also carries a profound discourse for introspection and cognitive reflection for the reader. Conclusively, the fact that academic historians with their evidence-based historical thesis are no longer the natural source for discussion on India’s past raises an important question for all the readers through this conversation.
The representation of India’s past in relation to its present in the conversation and debates held on topics such as Marxism, Historical Scholarship, Historical Method of Interpretation, and Popular History are the core factors that contribute towards the significance of the book. Representation of the lower classes, tribal arts, and the pillars of interdisciplinary history in the discourse held between the authors develops the book as an introspective outlook for India’s masses as well as the general reading public. The book’s emphasis on the Harappan (Indus Valley) civilisation and its influence on the contemporary standards of living throughout India also serves as a basis of reflection for India’s youth and their prevailing mindset.
Yet, there are certain limitations to the book’s entire framework and analysis. Sensitive topics like India’s partition, the emergence of East & West Pakistan, and crucial events following India’s independence are not given enough emphasis in the dialogue between the two speakers. The conversation also fails to mention the atrocities committed by the Muslims upon Hindus, the acceptance of the Two-Nation Theory, and the long-lasting Kashmir issue. The discourse often takes a biased outlook on certain themes and follows a leftist approach which foreshadows several good aspects of Hinduism, the Vedas, the Varna system and its social construct. The Cholas and the Marathas are not given appreciation and face criticism for their policies in the sphere of the conversations in the book. Aspects of Gandhian philosophy are encouraged by the speakers in the book, but brave freedom fighters like Bhagat Singh, Chandra Shekhar Azad, Subhash Chandra Bose, and Swatantrya Veer Sawarkar are often neglected and rarely mentioned.
The contemporary relevance of the discourse held in the book about India’s Past and Present is significant in relation to the present-day popularity of Popular Histories, Popular Historians, Right-Wing Politics, and the Ideas of Conservatism and Populism. The dialogue between the two speakers challenges the newly emerging stereotypes based on majoritarian politics, far-right ideologies, Hindu nationalism, and a common Indian identity, placing the opportunity for an introspective discussion in the hands of the readers. The problem of the declining trustworthiness of Indian History mentioned in the dialogue also finds its relevance in India’s contemporary politics and ideological construction. Portraying itself as a discourse on India’s present-day historical and ideological background, the conversations in the book highlight India’s contemporary relevance and dependence on India’s past and its civilisational history.
In conclusion, Speaking of History, by Romila Thapar and Namit Arora, is a well-structured and well-researched analysis of India’s past and present through the lens of an academic historian. The book’s thesis on India’s civilisational construct, evolution, changing ideological facets, and Hindu identity shapes it as an important historical and social background on India’s pluralistic society.
Structured in a chronological sequence of conversation between the two authors, the book covers India’s history from the onset of the reign of Emperor Ashoka, the Mughal Invasion in the 16th century, the colonisation of India under British Imperialism, towards the emerging independence of India with an undesirable partition. Reflecting through these timelines of glory and defeat in the past of the Indian civilisation, the book draws a relationship between India’s historical background and its effect on modern-day India and its civilisation. This spectrum of thoughts, based on various aspects of civilisational history, also covers the highly debated topics such as caste, religion, culture, identity, and above all, the idea of nationalism prevailing today in present-day India. Drawn together into an analytical model of history, the discussion sparks a debate about the notion of contemporary Indian politics, the emergence of nationalism, the increase in right-wing conservatism, and populism in recent decades throughout India.
Following a sequential approach towards the events that happened in India’s past and are taking place in the present, the discourse in the book moves forward with an introspective discussion about the advent of Historical Scholarship on India. This allows the general reader to understand the beginning of the broad spectrum of Indian history and its framework set by early colonial historians who saw India, its civilisational past, religious diversity, and caste system through the British lens of the dominant upper classes and their counterparts, the oppressed lower classes. With an interdisciplinary approach and inclusive environment towards Indian culture, religion and civilisation, controversial topics like the class/caste debate, religious intolerance and the idea of secularism are also profoundly discussed in the present-day conservative approach dominant in India. Oppression against minorities and inferiority complexes in a specific stratum of society are also retrospected from the point of view of a Marxist, leftist historian. The book also focuses on the under-representation of tribal communities and tribal arts in ancient and mediaeval as well as modern India. The notion of the Aryan Invasion Theory, along with its migration, lineage, and cultural historiography, is also given an outlook in the book’s mainstream discussion. Questions about the pride of one’s Hindu past, its pride-worthy possessions and some early creative works are also given a brief emphasis. Joining together all the crucial aspects about India’s heritage, culture and lineage, the last and most important question about changing one’s own interpretations on ‘myth’ and ‘history’ is conferred.
The debate ‘On the Promise and Perils of Nationalism’ is one of the most heated topics presented in the various converging facets of the book, discussing ‘what is nationalism?’ and ‘how has nationalism become a tool of political manoeuvring?’ in present-day India. ‘Brahminical Supremacy’ and the authority of the Vedas are also key arguments which are reflected upon from the perspective of lower-caste communities and tribals in ancient and mediaeval India. The term ‘Brahminical’ is also widely discussed as an ideological cultivation in Indian society since its inception. Hindutva, as an idea of Hindu nationalism in the early 20th century, is also argued as a form of exclusive policy propagated by Hindu Nationalists, targeting other communities, especially Muslims. The idea of the Mughal Invasion, the tyranny of the Mughals, the destruction of Hindu temples, and large-scale massacres of Hindus by Muslims are also consequently debated upon throughout the sphere of the discourse held by the authors in the book. An antagonistic view against present-day historical controversies in regard to the subjugation of Hindus, Islam’s integration into Indian society, and, most importantly, Hindutva History, is presented with a left-leaning approach. The argument that popular historians and their popular history are a ‘myth’ and not an evidence-based thesis of ‘history’ also carries a profound discourse for introspection and cognitive reflection for the reader. Conclusively, the fact that academic historians with their evidence-based historical thesis are no longer the natural source for discussion on India’s past raises an important question for all the readers through this conversation.
The representation of India’s past in relation to its present in the conversation and debates held on topics such as Marxism, Historical Scholarship, Historical Method of Interpretation, and Popular History are the core factors that contribute towards the significance of the book. Representation of the lower classes, tribal arts, and the pillars of interdisciplinary history in the discourse held between the authors develops the book as an introspective outlook for India’s masses as well as the general reading public. The book’s emphasis on the Harappan (Indus Valley) civilisation and its influence on the contemporary standards of living throughout India also serves as a basis of reflection for India’s youth and their prevailing mindset.
Yet, there are certain limitations to the book’s entire framework and analysis. Sensitive topics like India’s partition, the emergence of East & West Pakistan, and crucial events following India’s independence are not given enough emphasis in the dialogue between the two speakers. The conversation also fails to mention the atrocities committed by the Muslims upon Hindus, the acceptance of the Two-Nation Theory, and the long-lasting Kashmir issue. The discourse often takes a biased outlook on certain themes and follows a leftist approach which foreshadows several good aspects of Hinduism, the Vedas, the Varna system and its social construct. The Cholas and the Marathas are not given appreciation and face criticism for their policies in the sphere of the conversations in the book. Aspects of Gandhian philosophy are encouraged by the speakers in the book, but brave freedom fighters like Bhagat Singh, Chandra Shekhar Azad, Subhash Chandra Bose, and Swatantrya Veer Sawarkar are often neglected and rarely mentioned.
The contemporary relevance of the discourse held in the book about India’s Past and Present is significant in relation to the present-day popularity of Popular Histories, Popular Historians, Right-Wing Politics, and the Ideas of Conservatism and Populism. The dialogue between the two speakers challenges the newly emerging stereotypes based on majoritarian politics, far-right ideologies, Hindu nationalism, and a common Indian identity, placing the opportunity for an introspective discussion in the hands of the readers. The problem of the declining trustworthiness of Indian History mentioned in the dialogue also finds its relevance in India’s contemporary politics and ideological construction. Portraying itself as a discourse on India’s present-day historical and ideological background, the conversations in the book highlight India’s contemporary relevance and dependence on India’s past and its civilisational history.
In conclusion, Speaking of History, by Romila Thapar and Namit Arora, is a well-structured and well-researched analysis of India’s past and present through the lens of an academic historian. The book’s thesis on India’s civilisational construct, evolution, changing ideological facets, and Hindu identity shapes it as an important historical and social background on India’s pluralistic society.
July 12, 2026
Speaking of History brings India’s past into sharp, urgent focus. In these wide-ranging conversations, Romila Thapar, the distinguished historian, joins Namit Arora, incisive writer and social critic, to explore how history is written, remembered and fought over.
Together, they pull back the curtain on the historian’s craft: how evidence is weighed, how interpretations are made, and why the past has become a battleground of politics and identity. From caste and gender to religion, mythology and nationalism, they revisit much contested terrain and ask the vital questions―what can we really know about our past, and why does it matter so much today?
The result is both erudite and refreshingly accessible: a book that challenges distortion and mythmaking, while celebrating history as an act of curiosity, argument and critical inquiry.
📜
I enjoyed it thoroughly, the conversation was apt, brilliantly evokes critical thinking. They talked complexity in lucid manners, helping emerging history in beautiful kaleidoscopes, a much needed thoughtful book.
Just my kinda book🩷
Together, they pull back the curtain on the historian’s craft: how evidence is weighed, how interpretations are made, and why the past has become a battleground of politics and identity. From caste and gender to religion, mythology and nationalism, they revisit much contested terrain and ask the vital questions―what can we really know about our past, and why does it matter so much today?
The result is both erudite and refreshingly accessible: a book that challenges distortion and mythmaking, while celebrating history as an act of curiosity, argument and critical inquiry.
📜
I enjoyed it thoroughly, the conversation was apt, brilliantly evokes critical thinking. They talked complexity in lucid manners, helping emerging history in beautiful kaleidoscopes, a much needed thoughtful book.
Just my kinda book🩷
July 31, 2026
Namit Arora is not a trained historian which shows. He falters whenever a nuance calls for acceptance. For a co-contributor to a book whose major emphasis is on debate and dissent to further the cause of history he often turns rigid to a point where he almost forces upon his views on the reader and Prof. Thapar (failing at it, though)
While, on the other hand Dr. Romila Thapar shows an unparalleled humility to the point where she goes on to claim that she is not well read about the certain portions of history and hence should not comment on them (especially with as rigidity the other person does). A sharp contrast from an untrained layman.
While, on the other hand Dr. Romila Thapar shows an unparalleled humility to the point where she goes on to claim that she is not well read about the certain portions of history and hence should not comment on them (especially with as rigidity the other person does). A sharp contrast from an untrained layman.
December 25, 2025
a lot of food for thought - worth a read
In depth discussions on a wide range of topics concerning early and medieval India. Read it with an open mind and you will come away with a more nuanced understanding of India - past and present.
In depth discussions on a wide range of topics concerning early and medieval India. Read it with an open mind and you will come away with a more nuanced understanding of India - past and present.
April 2, 2026
I liked the conversational almost podcast- like tone. A lot of ancient/medieval discourses were touched upon. Though I found the tone slightly condescending at times, overall it was an interesting read.
September 4, 2026
Entry level book if you want to get Indian history
Displaying 1 - 8 of 8 reviews