James William Laine’s love for the Shivaji story began in the 80s. He took lessons in Marathi and Sanskrit, pored over history books and read fine biographies — at the Bhandarkar Oriental Research Institute (BORI) in Pune — and decided to ‘‘write a serious book about the way the stories of Shivaji’s life got told’’.Shivaji: Hindu King in Islamic India was published by Oxford University Press last June . But by November, ‘‘dismay’’ over the Cracks in the Narrative (the last chapter that created a stir) forced OUP to take the book off the shelves. Then, on January 5, the Sambhaji Brigade laid siege on BORI, destroying manuscripts, books and a rare painting of Shivaji, in protest against those who helped Laine in his research.Even an apology from Laine failed to appease the protesters, many of whom have not read the book. With elections round the corner, the state government banned the book on January 14. We reached Prof. Laine — by e-mail — to talk about the book and the ban. Excerpts:• How do you react to the state’s ban on your book?It is up to Indians to decide what they want to read and be allowed to read.• Why has it created such a stir? Is there anything derogatory about Shivaji?I tried to write a serious book about the way the stories of Shivaji’s life got told. It is not being read as that, but as a new biography that makes unsubstantiated claims about his parents. I NEVER question the fact that Shahaji was Shivaji’s father. The book is not written as either a glorification of Shivaji nor as a criticism. It is written as a study of how narratives are formed around great heroes.• Is it a history book or a collection of narratives?The book is not really a standard history of Shivaji, but that of literature written about Shivaji. It explores the meaning of various perspectives on the grand narrative of his life. I do not question his parentage.• Many authors here have condemned the ban, and yet there are others who say ‘‘foreign’’ writers should be careful about what they write.I tried to be inclusive and careful without surrendering my critical instincts. I wrote a book that should be judged by the standards of the international community of scholars.• Do writers have a social responsibility?Of course they do. I have apologised for inadvertently offending some. But many of those offended have not read the book, or have seen one or two pages of it and criticised it on those grounds. I cannot be responsible for rumours .• Shouldn’t writers be allowed their freedom of expression?I’m an American. We take freedom of expression very seriously and consider it the bedrock of democracy. I realise that other people will have other views about freedom and how it may be restricted in light of other values. Those who feel left out may resort to dramatic gestures to try and be heard.• How often have you visited Pune? Doesn’t it make you sad that your name is being dragged into a controversy?I have been to Pune about a dozen times, since 1977. I lived there for a year in 1980-81 and for seven months in 1987-88. The whole situation is tragic but I am less worried about my reputation than I am worried about people in Pune being harassed for simply being mentioned in my preface. The book is mine and they are not responsible for its opinions. And I am, of course, saddened profoundly about the BORI incident.
