Jaipur, in Rajasthan, is one of India’s most famous cities, and is renowned for its palaces and museums, its craft traditions and its distinctive pink shops and houses. A planned city within walls, it was built in pre-modern times according to a distinctive Indian theory of architecture known as vastu vidya. As architecture subsequently developed in India, in response to British and latterly post-colonial policies, this system became increasingly marginalized and fragmented, decreasingly practiced and understood. Taking Jaipur as a test case, the authors use this lost tradition to explain historic Indian buildings according to the rationale of their original architects.

The authors also examine the place of traditional architectural theory in a modern context – Post-Modern architecture in India has often sought to recapture a spirit of the past, and yet been reluctant to engage with traditional theory. By chronicling the gradual eclipse of Indian architectural theory, the authors explain how this reluctance arose; they also describe the need and the terms for a fresh engagement with it. The result is an architectural biography of a city, and a concise history of Indian architectural theory over the last 300 years.

In We Were Adivasis, anthropologist Megan Moodie examines the Indian state’s relationship to “Scheduled Tribes,” or adivasis—historically oppressed groups that are now entitled to affirmative action quotas in educational and political institutions. Through a deep ethnography of the Dhanka in Jaipur, Moodie brings readers inside the creative imaginative work of these long-marginalized tribal communities. She shows how they must simultaneously affirm and refute their tribal status on a range of levels, from domestic interactions to historical representation, by relegating their status to the past: we were adivasis.

Moodie takes readers to a diversity of settings, including households, tribal council meetings, and wedding festivals, to reveal the aspirations that are expressed in each. Crucially, she demonstrates how such aspiration and identity-building are strongly gendered, requiring different dispositions required of men and women in the pursuit of collective social uplift. The Dhanka strategy for occupying the role of adivasi in urban India comes at a cost: young women must relinquish dreams of education and employment in favor of community-sanctioned marriage and domestic life. Ultimately, We Were Adivasis explores how such groups negotiate their pasts to articulate different visions of a yet uncertain future in the increasingly liberalized world.