Ramesh Chandra Majumdar (known as R. C. Majumdar; 4 December 1888 – 11 February 1980) was an Indian historian and professor. He is regarded as belonging to the nationalist school of Indian historiography. Modern scholars view this brand of historiography as "communalist" or "Hindu nationalist".
Majumdar was born in Khandarpara, Gopalganj, Bengal Presidency, British India (now in Bangladesh) on 4 December 1888, to Haladhara Majumdar and Bidhumukhi. He studied in various schools in Dhaka and Calcutta (now Kolkata), and finally, in 1905, he passed his Entrance Examination from Ravenshaw College, Cuttack. In 1907, he passed F.A. with a first-class scholarship from Surendranath College and joined Presidency College, Calcutta. Graduating with a B.A.(Honours) and M.A. (History) in 1909 and 1911, respectively, he won the Premchand Roychand scholarship for his research work in 1913, which led to his thesis: Andhra-Kushana Age.
Majumdar started his teaching career as a lecturer at Government Teachers' Training College, Dhaka. Since 1914, he spent seven years as a professor of history at the University of Calcutta. He got his doctorate for his thesis, Corporate Life in Ancient India. In 1921, he became a professor of history at the newly established University of Dacca. He also served, until he became its vice chancellor, as the head of the Department of History and the Dean of the Faculty of Arts. Between 1924 and 1936, he was Provost of Jagannath Hall. Then he became the vice chancellor of the university for five years, from 1937 to 1942.
From 1950, he was Principal of the College of Indology, Benares Hindu University. In 1955, Majumdar established the College of Indology of Nagpur University and joined as Principal. In 1958–59, he taught Indian history at the University of Chicago and the University of Pennsylvania. He was also the president of the Asiatic Society (1966–68) and the Bangiya Sahitya Parishad (1968–69), and also the Sheriff of Calcutta (1967–68).
Majumdar was elected the General President of the Indian History Congress and also became the vice president of the 'International Commission for a History of the Scientific and Cultural Development of Mankind'
(1950–1969) set up by the UNESCO for the history of mankind.
Majumdar started his research on ancient India. After extensive travels to Southeast Asia and research, he wrote detailed histories of Champa (1927), Suvarnadvipa (1938) and Kambuja Desa (1944). On the initiative of Bharatiya Vidya Bhavan, he took up the mantle of editing a multi-volume tome on Indian history. Starting in 1951, he toiled for twenty-six long years to describe the history of the Indian people from the Vedic Period until the Independence of India in eleven volumes.
When the final volume of The History and Culture of the Indian People (HCIP) was published in 1977, he had turned eighty-eight. He also edited the three-volume history of Bengal published by Dacca University. His last book was "Jivaner Smritidvipe".
The proposal to write on "Freedom movement" with government sponsorship was put forth in 1948 by R. C. Majumdar. In 1952 the ministry of education appointed a Board of Editors for the compilation of the History. Majumdar was appointed by the Board as the Director and entrusted with the work of sifting and collecting materials and preparing the draft of the history. However, the Board as consisting of politicians and scholars, was least likely to function harmoniously. Perhaps this was the reason why it was dissolved at the end of 1955. The scheme remained in balance for a year until the government decided to transfer the work on to a single scholar. To the disappointment of Majumdar the choice of the ministry of education fell on one Tara Chand, a historian but also an ex-secretary of the Ministry of Education. Majumdar then decided to write independently The History of the Freedom Movement in India in three volumes.
He also wrote articles for Rashtriya Swayamsevak Sangh (RSS) publication Organiser, but refused to do so after it published pseudo-historical claims about supposed Hindu antecedents of Red Fort and Taj Mahal. Majumdar also declined to agree with K. M. Munshi's theory of an Aryan homeland in India, but apparently agreed to include a "note" (an appendix) after the article on "The Aryan Problem" in HCIP challenging the standard view on Indo-Aryan migration into India.
Majumdar was a leading historian of the nationalist school of Indian historiography, whose members were writing against the background of Indian nationalist movement in the late 19th and early 20th centuries. These scholars insisted on indigenous roots of all major cultural developments, and projected the advent of Turks and Islam as a calamity. Secularist historians that followed in their wake regarded their historiography as a "communalist interpretation" or a "Hindu nationalist interpretation" of history.
Majumdar represented the period after 1200 AD as one of foreign domination, with Muslim rulers oppressing and humiliating the Hindu population. He accepted the British colonialist division of Indian history into Hindu, Muslim and British periods, and regarded the Muslim period as "a 'dark age' of oppression, cultural collapse and decadance". Scholar Supriya Mukherjee sees this as an implicit acceptance of the two-nation theory. Majumdar blamed the division of the Indian subcontinent on the "mistaken and illusory faith" in Hindu–Muslim brotherhood.
The Bharatiya Vidya Bhavan series on History and Culture of Indian People edited by Majumdar is said to have become the mainstay of college texts and a kind of "public common sense". Historian Irfan Habib lamented that "the often uproven hypotheses and inferences that [Majumdar] bequeathed have all become firm truths for a very large number of educated people in India."
Majumdar was in turn highly critical of the secularist historiography that came into prominence after Indian independence. He termed it a "conscious attempt to rewrite the whole chapter of bigotry and intolerance of the Muslim ruleres towards Hindu religion". He saw the secularist historians repudiating that Muslim rulers ever broke any Hindu temple, and claiming that they were most tolerant in matters of religion. They exonerated Mahmud of Ghazni's bigotry and fanaticism, and several of them even defended Aurangzeb against Jadunath Sarkar's charge of religious intolerance.
Guichard observes that both the Hindu nationalist and secularist interpetations seem polarised. While the secularists fail to admit that the precolonial conflicts could have had religious causes, the Hindu nationalists in her view overestimate the strength of precolonial Hindu and Muslim identities.
When the government of India set up an editorial committee to author a history of the freedom struggle of India, he was its principal member. But, following a conflict with the then Education Minister Maulana Abul Kalam Azad on the Sepoy Mutiny, he left the government job and published his own book, The Sepoy Mutiny & Revolt of 1857. According to him, the origins of India's freedom struggle lie in the English-educated Indian middle-class, and the freedom struggle started with the Banga Bhanga movement in 1905. His views on the freedom struggle are found in his book History of the Freedom Movement in India. He was an admirer of Swami Vivekananda and Ramakrishna Paramahamsa.
Corporate Life in Ancient India, Surendra Nath Sen, Calcutta. 1918
The Early History of Bengal, Dacca, 1924.