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Rajan begins with the Portuguese poet Camões, whose poem celebrating Vasco da Gama’s passage to India becomes, according to its eighteenth-century English translator, the epic of those who would possess India. He closely examines Milton’s treatment of the Orient and Dryden’s Aureng-Zebe, the first English literary work on an Indian subject. Texts by Shelley, Southey, Mill, and Macaulay, among others, come under careful scrutiny, as does Hegel’s significant impact on English imperial discourse. Comparing the initial English representation of its actions in India (as a matter of commerce, not conquest) and its contemporaneous treatment of Ireland, Rajan exposes contradictions that shed new light on the English construction of a subaltern India.
“India is improbable. By any measure of logic or reason, it should not be. Not in this form. And yet it is.”
With this provocation, Justice Gautam Patel of the Bombay High Court sketches the exoskeleton of this improbability—the “Constitutional” idea of India. Justice Patel argues that the devolution of power is necessary for the survival of any liberal democracy, maintaining the idea that “the right to choose one’s own government is the right to dissent.” Decrying the portrayal of politics as sport, Patel elucidates the strategies and tactics used by “nimble” governments to enforce a culture of “broad-spectrum illiberalism.” A champion of transparency in the judiciary, Patel argues that the Internet and the judiciary must serve as beacons in this age of precarity. A timely text that comes at a juncture where liberal democracies across the world are facing existential threats, Undermining the Idea of India is a searing manifesto for our troubled times.
Indian movies are among the most popular in the world. However, despite increased availability and study, these films remain misunderstood and underappreciated in much of the English-speaking world, in part for cultural reasons.
In this book, Patrick Colm Hogan sets out through close analysis and explication of culturally particular information about Indian history, Hindu metaphysics, Islamic spirituality, Sanskrit aesthetics, and other Indian traditions to provide necessary cultural contexts for understanding Indian films. Hogan analyzes eleven important films, using them as the focus to explore the topics of plot, theme, emotion, sound, and visual style in Indian cinema. These films draw on a wide range of South Asian cultural traditions and are representative of the greater whole of Indian cinema. By learning to interpret these examples with the tools Hogan provides, the reader will be able to take these skills and apply them to other Indian films.
But this study is not simply culturalist. Hogan also takes up key principles from cognitive neuroscience to illustrate that all cultures share perceptual, cognitive, and emotional elements that, when properly interpreted, can help to bridge gaps between seemingly disparate societies. Hogan locates the specificity of Indian culture in relation to human universals, and illustrates this cultural-cognitive synthesis through his detailed interpretations of these films. This book will help both scholars and general readers to better understand and appreciate Indian cinema.
Undoing the Revolution looks at the way rural underclasses ally with out-of-power elites to overthrow their governments—only to be shut out of power when the new regime assumes control. Vasabjit Banerjee first examines why peasants need to ally with dissenting elites in order to rebel. He then shows how conflict resolution and subsequent bargains to form new state institutions re-empower allied elites and re-marginalize peasants.
Banerjee evaluates three different agrarian societies during distinct time periods spanning the twentieth century: revolutionary Mexico from 1910 to 1930; late-colonial India from 1920 until 1947; and White-dominated Zimbabwe (Rhodesia) from the mid-1960s to 1980. This comparative approach also allows examination of both the underclass need for elite participation and the variety of causes that elites use to incentivize peasant classes to participate, extending from religious-ethnic identity and common political targets to the peasants’ and elites’ own economic grievances.
Undoing the Revolution demonstrates that both international and domestic investors in cash crops, natural resources, and finance can ally with peasant rebels; and, after threatened or actual state collapse, they can bargain with each other to select new state institutions.
The first edition of this work appeared in 1953. The Foreign Service Journal greeted it as a "basic work" and the New York Times Book Review hailed it as "unquestionably the best and most balanced account of India and Pakistan."
The second edition appeared in 1963 and received an equally warm welcome. The Times of India said, "It provides the historical perspective, and discusses the present-day social, economic, and political problems with knowledge, sympathy, and acumen."
Between 1963 and 1972 the two nations of India and Pakistan made a number of important governmental, political, economic, and cultural changes. They had to meet crises caused by forces of nature as well as crises originating in their own institutions. Democratic processes advanced in India; they were repudiated in Pakistan and the repudiation led to the civil war in East Pakistan and the creation of Bangladesh. W. Norman Brown covers all of this and more in his fresh look at the subcontinent.
The United States of India shows how Indian and American writers in the United States played a key role in the development of anticolonial thought in the years during and immediately following the First World War. For Indians Lajpat Rai and Dhan Gopal Mukerji, and Americans Agnes Smedley, W.E.B. Du Bois, and Katherine Mayo, the social and historical landscape of America and India acted as a reflective surface. Manan Desai considers how their interactions provided a “transnational refraction”—a political optic and discursive strategy that offered ways to imagine how American history could shed light on an anticolonial Indian future.
Desai traces how various expatriate and immigrant Indians formed political movements that rallied for American support for the cause of Indian independence. These intellectuals also developed new forms of writing about subjugation in the U.S. and India. Providing an examination of race, caste, nationhood, and empire, Desai astutely examines this network of Indian and American writers and the genres and social questions that fomented solidarity across borders.
Rini Bhattacharya Mehta considers four aspects of Indian cinema's complicated history. She begins with the industry's surprising, market-driven triumph over imports from Hollywood and elsewhere in the 1930s. From there she explores how the nationalist social melodrama outwitted the government with its 1950s cinematic lyrical manifestoes. In the 1970s, an action cinema centered on the angry young male co-opted the voice of the oppressed. Finally, Mehta examines Indian film's discovery of the global neoliberal aesthetic that encouraged the emergence of Bollywood.
Rai recounts his experience of attending the first showing of a Bollywood film in a single-screen theater in Bhopal: the sensory experience of the exhibition space, the sound system, the visual style of the film, the crush of the crowd. From that event, he elicits an understanding of cinema as a historically contingent experience of pleasure, a place where the boundaries of identity and social spaces are dissolved and redrawn. He considers media as a form of contagion, endlessly mutating and spreading, connecting human bodies, organizational structures, and energies, thus creating an inextricable bond between affect and capital. Expanding on the notion of media contagion, Rai traces the emerging correlation between the postcolonial media assemblage and capitalist practices, such as viral marketing and the development of multiplexes and malls in India.
Diverse peoples intermingled in the streets and markets of premodern Indian cities. This book considers how these diverse residents lived together and negotiated their differences. Which differences mattered, when and to whom? How did state actions and policies affect urban society and the lives of various communities? How and why did conflict occur in urban spaces? Through these questions, this book explores the histories of urban communities in the three cities of Ajmer, Nagaur, and Pushkar in Rajasthan, between the sixteenth and eighteenth centuries. The focus of this study is on everyday life, contextualizing religious practices and conflicts by considering patterns of patronage and broader conflict patterns within society. The book examines various archival documents, from family and institutional records to state registers, and uses these documents to demonstrate the complex and sometimes contradictory ways religion intersected with politics, economics, and society. The author shows how many patronage patterns and processes persisted in altered forms, and how the robustness of these structures contributed to the resilience of urban spaces and society in precolonial Rajasthan.
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