Winner of the 2021 Kamaladevi Chattopadhyay–NIF Book Prize
The definitive biography of Dadabhai Naoroji, the nineteenth-century activist who founded the Indian National Congress, was the first British MP of Indian origin, and inspired Gandhi and Nehru.
Mahatma Gandhi called Dadabhai Naoroji the “father of the nation,” a title that today is reserved for Gandhi himself. Dinyar Patel examines the extraordinary life of this foundational figure in India’s modern political history, a devastating critic of British colonialism who served in Parliament as the first-ever Indian MP, forged ties with anti-imperialists around the world, and established self-rule or swaraj as India’s objective.
Naoroji’s political career evolved in three distinct phases. He began as the activist who formulated the “drain of wealth” theory, which held the British Raj responsible for India’s crippling poverty and devastating famines. His ideas upended conventional wisdom holding that colonialism was beneficial for Indian subjects and put a generation of imperial officials on the defensive. Next, he attempted to influence the British Parliament to institute political reforms. He immersed himself in British politics, forging links with socialists, Irish home rulers, suffragists, and critics of empire. With these allies, Naoroji clinched his landmark election to the House of Commons in 1892, an event noticed by colonial subjects around the world. Finally, in his twilight years he grew disillusioned with parliamentary politics and became more radical. He strengthened his ties with British and European socialists, reached out to American anti-imperialists and Progressives, and fully enunciated his demand for swaraj. Only self-rule, he declared, could remedy the economic ills brought about by British control in India.
Naoroji is the first comprehensive study of the most significant Indian nationalist leader before Gandhi.
Although Indian popular cinema has a long history and is familiar to audiences around the world, it has rarely been systematically studied. This book offers the first detailed account of the popular film as it has grown and changed during the tumultuous decades of Indian nationhood. The study focuses on the cinema’s characteristic forms, its range of meanings and pleasures, and, above all, its ideological construction of Indian national identity.
Informed by theoretical developments in film theory, cultural studies, postcolonial discourse, and “Third World” cinema, the book identifies the major genres and movements within Bombay cinema since Independence and uses them to enter larger cultural debates about questions of identity, authenticity, citizenship, and collectivity. Chakravarty examines numerous films of the period, including Guide (Vijay Anand, 1965), Shri 420 [The gentleman cheat] (Raj Kapoor, 1955), and Bhumika [The role] (Shyam Benegal, 1977). She shows how “imperso-nation,” played out in masquerade and disguise, has characterized the representation of national identity in popular films, so that concerns and conflicts over class, communal, and regional differences are obsessively evoked, explored, and neutralized.
These findings will be of interest to film and area specialists, as well as general readers in film studies.
A compelling reclamation of the place of aesthetics in postcolonial literature
Literature though it may be, postcolonial literature is studied and understood largely—and often solely—in social and political terms. In neglecting its aesthetic dimension, as this book forcefully demonstrates, we are overlooking not only an essential aspect of this literature but even a critical perspective on its sociopolitical function and value. In Native Intelligence, Deepika Bahri focuses on postcolonial literature’s formal and aesthetic negotiations with sociopolitical concerns.
How, Bahri asks, do aesthetic considerations contest the social function of postcolonial literature? In answering, her book takes on two tasks: First, it identifies the burden of representation borne by postcolonial literature through its progressive politicization. Second, it draws on Frankfurt School critical theory to reclaim a place for aesthetics in literary representation by closely engaging works of Rohinton Mistry, Salman Rushdie, and Arundhati Roy. Throughout, Bahri shows how attention to the aesthetic innovations and utopian impulses of postcolonial works uncovers their complex and uneven relationship to ideology, reanimating their potential to make novel contributions to the larger project of social liberation.Winner of the 2020 Association for Political and Legal Anthropology Book Prize
Shortlisted for the Orwell Prize
Shortlisted for the New India Foundation Book Prize
Anthropologist Alpa Shah found herself in an active platoon of Naxalites—one of the longest-running guerrilla insurgencies in the world. The only woman, and the only person without a weapon, she walked alongside the militants for seven nights across 150 miles of dense, hilly forests in eastern India. Nightmarch is the riveting story of Shah's journey, grounded in her years of living with India’s tribal people, an eye-opening exploration of the movement’s history and future and a powerful contemplation of how disadvantaged people fight back against unjust systems in today’s world.
The Naxalites have fought for a communist society for the past fifty years, caught in a conflict that has so far claimed at least forty thousand lives. Yet surprisingly little is known about these fighters in the West. Framed by the Indian state as a deadly terrorist group, the movement is actually made up of Marxist ideologues and lower-caste and tribal combatants, all of whom seek to overthrow a system that has abused them for decades. In Nightmarch, Shah shares some of their gritty untold stories: here we meet a high-caste leader who spent almost thirty years underground, a young Adivasi foot soldier, and an Adivasi youth who defected. Speaking with them and living for years with villagers in guerrilla strongholds, Shah has sought to understand why some of India’s poor have shunned the world’s largest democracy and taken up arms to fight for a fairer society—and asks whether they might be undermining their own aims.
By shining a light on this largely ignored corner of the world, Shah raises important questions about the uncaring advance of capitalism and offers a compelling reflection on dispossession and conflict at the heart of contemporary India.
A sweeping account of three Gujarati Muslim trading communities, whose commercial success over nearly two centuries sheds new light on the history of capitalism, Islam, and empire in South Asia.
During the nineteenth century, three Gujarati Muslim commercial castes—the Bohras, Khojas, and Memons—came to dominate Muslim business in South Asia. Although these communities constitute less than 1 percent of South Asia’s Muslim population, they are still disproportionately represented among the region’s leading Muslim-owned firms today. In No Birds of Passage, Michael O’Sullivan argues that the conditions enabling their success have never been understood, thanks to stereotypes—embraced equally by colonial administrators and Muslim commentators—that estrange them from their religious identity. Yet while long viewed as Hindus in all but name, or as “Westernized” Muslims who embraced colonial institutions, these groups in fact entwined economic prerogatives and religious belief in a distinctive form of Muslim capitalism.
Following entrepreneurial firms from Gujarat to the Hijaz, Hong Kong, Mombasa, Rangoon, and beyond, O’Sullivan reveals the importance of kinship networks, private property, and religious obligation to their business endeavors. This paradigm of Muslim capitalism found its highest expression in the jamaats, the central caste institutions of each community, which combined South Asian, Islamicate, and European traditions of corporate life. The jamaats also played an essential role in negotiating the position of all three groups in relation to British authorities and Indian Muslim nationalists, as well as the often-sharp divisions within the castes themselves.
O’Sullivan’s account sheds light on Gujarati Muslim economic life from the dawn of colonial hegemony in India to the crisis of the postcolonial state, and provides fascinating insights into the broader effects of capitalist enterprise on Muslim experience in modern South Asia.
In 1974 India joined the elite roster of nuclear world powers when it exploded its first nuclear bomb. But the technological progress that facilitated that feat was set in motion many decades before, as India sought both independence from the British and respect from the larger world. Over the course of the twentieth century, India metamorphosed from a marginal place to a serious hub of technological and scientific innovation. It is this tale of transformation that Robert S. Anderson recounts in Nucleus and Nation.
Tracing the long institutional and individual preparations for India’s first nuclear test and its consequences, Anderson begins with the careers of India’s renowned scientists—Meghnad Saha, Shanti Bhatnagar, Homi Bhabha, and their patron Jawaharlal Nehru—in the first half of the twentieth century before focusing on the evolution of the large and complex scientific community—especially Vikram Sarabhi—in the later part of the era. By contextualizing Indian debates over nuclear power within the larger conversation about modernization and industrialization, Anderson hones in on the thorny issue of the integration of science into the framework and self-reliant ideals of Indian nationalism. In this way, Nucleus and Nation is more than a history of nuclear science and engineering and the Indian Atomic Energy Commission; it is a unique perspective on the history of Indian nationhood and the politics of its scientific community.
Nullius is an award-winning anthropological account of the troubled status of ownership in India and its consequences for our understanding of sovereignty and social relations. Though property rights and ownership are said to be a cornerstone of modern law, in the Indian case they are often a spectral presence. Kapila offers a detailed study of paradigms where proprietary relations have been erased, denied, misappropriated.
The book examines three forms of negation, where the Indian state de facto adopted doctrines of terra nullius (in the erasure of indigenous title), res nullius (in acquiring museum objects), and, controversially, corpus nullius (in denying citizens ownership of their bodies under biometrics). The result is a pathbreaking reconnection of questions of property, exchange, dispossession, law, and sovereignty.
Nullius is the winner of the 2024 Bernard S. Cohn Prize, Association of Asian Studies.
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