A SCHOLARLY BOOK REPOSITORY30 start with E start with E
Arte da Lingua Malabar is a grammar of the Tamil spoken in the sixteenth century by the Parava pearl fisher community on the east coast of South India between Kanyakumari and Rameswaram. Fr. Henrique Henriques, S.J., a Portuguese Jesuit missionary to South India, was the first diligent student of Tamil from Europe. He wrote this grammar in Portuguese around 1549 CE for the benefit of his colleagues engaged in learning the local language for spreading their religious beliefs. Consequently, Arte da Lingua Malabar reflects the first linguistic contact between India and the West.
This grammar is unique in many aspects. It is not based on traditional Indian grammars; rather, it uses Latin grammatical categories to describe sixteenth-century Tamil. The effort to describe a language (Tamil) in terms of an unrelated language (Portuguese) has resulted in several inaccuracies in transliteration and scribing. Yet, Arte da Lingua Malabar is the best evidence for showing how sixteenth-century Tamil was heard and written by a sixteenth-century Portuguese. This English translation by Jeanne Hein and V. S. Rajam also includes analysis of the grammar and a description of the political context in which it was written.
Religion has not been a popular target for economic analysis. Yet the tools of economics can offer deep insights into how religious groups compete, deliver social services, and reach out to potential converts—how, in daily life, religions nurture and deploy market power. Sriya Iyer puts these tools to use in an expansive, creative study of India, one of the most religiously diverse countries in the world.
Iyer explores how growth, inequality, education, technology, and social trends both affect and are affected by religious groups. Her exceptionally rich data—drawn from ten years of research, including a survey of almost 600 religious organizations in seven states—reveal the many ways religions interact with social welfare and political conflict. After India’s economy was liberalized in 1991, she shows, religious organizations substantially increased their provision of services, compensating for the retreat of the state. Iyer’s data also indicate that religious violence is more common where economic growth is higher, apparently because growth increases inequality, which sectarian politicians might exploit to encourage hostility toward other religions. As inequality leads to social polarization, religious doctrines become more extreme. But there are hopeful patterns in Iyer’s data, too. Religious organizations, on balance, play a positive role in India’s socioeconomic development, and women’s participation in religious life is on the rise.
The Economics of Religion in India has much to teach us about India and other pluralistic societies the world over, and about the power of economics to illuminate some of societies’ deepest beliefs and dynamics.
This classic work in subaltern studies explores the common elements present in rebel consciousness during the Indian colonial period. Ranajit Guha—intellectual founder of the groundbreaking and influential Subaltern Studies Group—describes from the peasants’ viewpoint the relations of dominance and subordination in rural India from 1783 to 1900.
Challenging the idea that peasants were powerless agents who rebelled blindly against British imperialist oppression and local landlord exploitation, Guha emphasizes their awareness and will to effect political change. He suggests that the rebellions represented the birth of a theoretical consciousness and asserts that India’s long subaltern tradition lent power to the landmark insurgence led by Mahatma Gandhi. Yet as long as landlord authority remains dominant in a ruling culture, Guha claims, all mass struggles will tend to model themselves after the unfinished projects documented in this book.
Students and scholars will welcome this paperback edition of Guha’s 1983 original, which was distributed on a limited scale in the United States. It will influence new generations studying colonialism, postcolonialism, subaltern studies, historiography, anthropology, and Indian, Asian, and Latin American history.
Trautmann traces the history of the war elephant in India and the spread of the institution to the west—where elephants took part in some of the greatest wars of antiquity—and Southeast Asia (but not China, significantly), a history that spans 3,000 years and a considerable part of the globe, from Spain to Java. He shows that because elephants eat such massive quantities of food, it was uneconomic to raise them from birth. Rather, in a unique form of domestication, Indian kings captured wild adults and trained them, one by one, through millennia. Kings were thus compelled to protect wild elephants from hunters and elephant forests from being cut down. By taking a wide-angle view of human-elephant relations, Trautmann throws into relief the structure of India’s environmental history and the reasons for the persistence of wild elephants in its forests.
At the heart of Elusive Histories is a long-neglected story of the clandestine journeys of Mozambican migrant laborers and their families to Rhodesia. Drawing from oral histories, court records, archives, newspapers, and popular magazines, the authors chronicle Mozambican migration, work experiences, and settlement in Rhodesia. Thousands of men, women, and children traveled long distances, often on foot, to reach Rhodesia. Starting with a trickle of workers seeking to avoid chibharo, a Mozambican agricultural forced-labor system, the number of migrants peaked in the 1950s. In 1958, the Rhodesian government passed legislation to bar new Mozambican migrants from entering large cities, redirecting them toward agriculture and mining. When Black Rhodesian laborers began to complain about losing jobs to Mozambicans, the restrictions became an outright ban to prevent further migrants from entering the country. Contrary to previous assumptions, Mozambican labor in Rhodesia was not contract labor derived from bilateral negotiations between the Mozambican colonial and Rhodesian governments. In fact, many Mozambicans who came to work and live in Rhodesia arrived as illegal migrants. The book also demystifies the widely held notion that all foreign migrant workers in Rhodesia who spoke Nyanja were Nyasalanders. Because Nyanja is widely spoken at the confluence of Malawi, Zambia, and Mozambique, many Mozambicans who came to work in Rhodesia were fluent. Despite the national, racial, and cultural differences and the discrimination in job placement, promotion, and housing, Mozambican migrant laborers creatively adapted and made Rhodesia home for the duration of their lives.
The definitive biography of the eldest son of Emperor Shah Jahan, whose death at the hands of his younger brother Aurangzeb changed the course of South Asian history.
Dara Shukoh was the eldest son of Shah Jahan, the fifth Mughal emperor, best known for commissioning the Taj Mahal as a mausoleum for his beloved wife Mumtaz Mahal. Although the Mughals did not practice primogeniture, Dara, a Sufi who studied Hindu thought, was the presumed heir to the throne and prepared himself to be India’s next ruler. In this exquisite narrative biography, the most comprehensive ever written, Supriya Gandhi draws on archival sources to tell the story of the four brothers—Dara, Shuja, Murad, and Aurangzeb—who with their older sister Jahanara Begum clashed during a war of succession. Emerging victorious, Aurangzeb executed his brothers, jailed his father, and became the sixth and last great Mughal. After Aurangzeb’s reign, the Mughal Empire began to disintegrate. Endless battles with rival rulers depleted the royal coffers, until by the end of the seventeenth century Europeans would start gaining a foothold along the edges of the subcontinent.
Historians have long wondered whether the Mughal Empire would have crumbled when it did, allowing European traders to seize control of India, if Dara Shukoh had ascended the throne. To many in South Asia, Aurangzeb is the scholastic bigot who imposed a strict form of Islam and alienated his non-Muslim subjects. Dara, by contrast, is mythologized as a poet and mystic. Gandhi’s nuanced biography gives us a more complex and revealing portrait of this Mughal prince than we have ever had.
In the past fifty years, according to Christine So, the narratives of many popular Asian American books have been dominated by economic questions-what money can buy, how money is lost, how money is circulated, and what labor or objects are worth. Focusing on books that have achieved mainstream popularity, Economic Citizens unveils the logic of economic exchange that determined Asian Americans’ transnational migrations and national belonging.
With penetrating insight, So examines literary works that have been successful in the U.S. marketplace but have been read previously by critics largely as narratives of alienation or assimilation, including Fifth Chinese Daughter, Flower Drum Song, Falling Leaves and Turning Japanese. In contrast to other studies that have focused on the marginalization of Asian Americans, Economic Citizens examines how Asian Americans have entered into the public sphere.
Through her readings of works by writers including Bankimchandra Chatterjee, Rabindranath Tagore, Harriet Martineau, Flora Annie Steel, Anita Desai, and Bapsi Sidhaa, Ray demonstrates that Indian women were presented as upper class and Hindu, an idealization that paradoxically served the needs of both colonial and nationalist discourses. The Indian nation’s goal of self-rule was expected to enable women’s full participation in private and public life. On the other hand, British colonial officials rendered themselves the protectors of passive Indian women against their “savage” male countrymen. Ray shows how the native woman thus became a symbol for both an incipient Indian nation and a fading British Empire. In addition, she reveals how the figure of the upper-class Hindu woman created divisions with the nationalist movement itself by underscoring caste, communal, and religious differences within the newly emerging state. As such, Ray’s study has important implications for discussions about nationalism, particularly those that address the concepts of identity and nationalism.
Building on recent scholarship in feminism and postcolonial studies, En-Gendering India will be of interest to scholars in those fields as well as to specialists in nationalism and nation-building and in Victorian, colonial, and postcolonial literature and culture.
Beginning with a history of the environmental justice movement in the country, the book explores a range of conceptual and practical questions: How does environmental justice relate to issues of marginalization and poverty in South Africa? What are the links between environmental justice and other schools of environmental thought? Is the legal system an appropriate tool for addressing environmental equity? How do race, class, and gender intersect in the South African environmental context?
The second half of the book is a more concrete exploration of environmental (in)justice in the country. These chapters are interspersed with real-life stories of struggles by workers and communities for environmental change. The book is an invaluable resource for South African and international audiences interested in the growing, and increasingly global, environmental justice movement.
All author royalties from Envisioning African Intersex will be donated to Intersex South Africa.
The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.
The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore, and a literary masterpiece.
The seventh volume completes Tulsidas’s grand epic. Ram reunites with his family in Ayodhya and assumes the throne, beginning his long, utopian reign. He also delivers ethical and spiritual teachings to his brothers and subjects. Then, a fascinating narrator—an immortal sage embodied in a lowly crow—reflects on Ram’s life story while recounting how he acquired wisdom, despite setbacks, on his own mystical and devotional quest across aeons.
This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.
The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.
The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore, and a literary masterpiece.
In the sixth volume, Ram and his devoted allies fight the army of Ravan in a climactic battle that ends with the death of the demon king. Ram reunites with Sita, and—after her fidelity is confirmed by the burning of an illusory double—they board a flying palace to return to the city of Ayodhya, where Bharat has been waiting anxiously as his brother Ram’s fourteen-year exile nears its end.
This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.
The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.
The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.
Volume 5 encompasses the story’s three middle episodes—Ram’s meetings with forest sages, his battles with demons, the kidnapping of his wife, his alliance with a race of marvelous monkeys—and climaxes with the god Hanuman’s heroic journey to the island city of Lanka to locate and comfort Sita.
This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.
The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.
The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.
The third volume details the turbulent events surrounding the scheming of Prince Ram’s stepmother, who thwarts his installation on the throne of Avadh. Ram calmly accepts fourteen years of forest exile and begins his journey through the wilderness accompanied by his wife, Sita, and younger brother Lakshman. As they walk the long road, their beauty and serenity bring joy to villagers and sages dwelling in the forest.
This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.
The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.
The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.
The fourth volume turns to the story of Ram’s younger half-brother Bharat. Despite efforts to place him on the throne of Avadh, Bharat refuses, ashamed that Ram has been exiled. In Bharat’s poignant pilgrimage to the forest to beg the true heir to return, Tulsidas draws an unforgettable portrait of devotion and familial love.
This new translation into free verse conveys the passion and momentum of the inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.
The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.
The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.
This volume presents Tulsidas’s grand introduction to the Ram story, replete with philosophical and theological meditations and tales of gods, sages, and royalty. Here, the stage is set for the advent and divine mission of Ram.
This new translation into free verse conveys the passion and momentum of its inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.
The authoritative new translation of the epic Ramayana, as retold by the sixteenth-century poet Tulsidas and cherished by millions to this day.
The Epic of Ram presents a new translation of the Rāmcaritmānas of Tulsidas (1543–1623). Written in Avadhi, a literary dialect of classical Hindi, the poem has become the most beloved retelling of the ancient Ramayana story across northern India. A devotional work revered and recited by millions of Hindus today, it is also a magisterial compendium of philosophy and lore and a literary masterpiece.
In the second volume, prompted by the tyranny of the demon king Ravan, Ram decides to be born on earth. Tulsidas lovingly details Ram’s infancy, childhood, and youthful adventures, the winning of Princess Sita as his bride, and the celebration of their marriage.
This new translation into free verse conveys the passion and momentum of its inspired poet and storyteller. It is accompanied by the most widely accepted edition of the Avadhi text, presented in the Devanagari script.
This is the first history of epidemics in South Africa, lethal episodes that significantly shaped this society over three centuries. Focusing on five devastating diseases between 1713 and today—smallpox, bubonic plague, “Spanish influenza,” polio, and HIV/AIDS—the book probes their origins, their catastrophic courses, and their consequences in both the short and long terms. The impacts of these epidemics ranged from the demographic—the “Spanish flu,” for instance, claimed the lives of six percent of the country’s population in six weeks—to the political, the social, the economic, the spiritual, the psychological, and the cultural. Moreover, as each of these epidemics occurred at crucial moments in the country’s history—such as during the South African War and World War I—the book also examines how these processes affected and were affected by the five epidemics. To those who read this book, history will not look the same again.
A foray into to the complexities of statecraft and leadership in medieval India.
Kamandaki’s Nītisāra, or The Essence of Politics, redefined the field of political thought in early medieval India and became one of the most influential works in the genre across South and Southeast Asia. It was likely written during or shortly after the Gupta Empire (c. 325–550 CE) and enjoyed wide popularity for nearly a millennium.
An elegant introduction to the intricacies of statecraft, The Essence of Politics encompasses virtually all aspects of elite social life, making it indispensable for generals, spies, ministers, and other members of the royal court, especially poets writing about war and conquest. Addressed directly to the king, its lessons range from the finer points of military strategy and economic policy to the moral qualities of effective rulers. Kamandaki anchors political practice in intellectual and spiritual discipline. His model of leadership, based on self-control and personal cultivation, is as relevant today as it was in its own time.
The Sanskrit text, presented here in the Devanagari script, accompanies a new English prose translation.
The Essential Tagore showcases the genius of India’s Rabindranath Tagore, the first Asian Nobel Laureate and possibly the most prolific and diverse serious writer the world has ever known.
Marking the 150th anniversary of Tagore’s birth, this ambitious collection—the largest single volume of his work available in English—attempts to represent his extraordinary achievements in ten genres: poetry, songs, autobiographical works, letters, travel writings, prose, novels, short stories, humorous pieces, and plays. In addition to the newest translations in the modern idiom, it includes a sampling of works originally composed in English, his translations of his own works, three poems omitted from the published version of the English Gitanjali, and examples of his artwork.
Tagore’s writings are notable for their variety and innovation. His Sonar Tari signaled a distinctive turn toward the symbolic in Bengali poetry. “The Lord of Life,” from his collection Chitra, created controversy around his very personal concept of religion. Chokher Bali marked a decisive moment in the history of the Bengali novel because of the way it delved into the minds of men and women. The skits in Vyangakautuk mocked upper-class pretensions. Prose pieces such as “The Problem and the Cure” were lauded by nationalists, who also sang Tagore’s patriotic songs.
Translations for this volume were contributed by Tagore specialists and writers of international stature, including Amitav Ghosh, Amit Chaudhuri, and Sunetra Gupta.
When Portuguese explorers first rounded the Cape of Good Hope and arrived in the subcontinent in the late fifteenth century, Europeans had little direct knowledge of India. The maritime passage opened new opportunities for exchange of goods as well as ideas. Traders were joined by ambassadors, missionaries, soldiers, and scholars from Portugal, England, Holland, France, Italy, and Germany, all hoping to learn about India for reasons as varied as their particular nationalities and professions. In the following centuries they produced a body of knowledge about India that significantly shaped European thought.
Europe’s India tracks Europeans’ changing ideas of India over the entire early modern period. Sanjay Subrahmanyam brings his expertise and erudition to bear in exploring the connection between European representations of India and the fascination with collecting Indian texts and objects that took root in the sixteenth century. European notions of India’s history, geography, politics, and religion were strongly shaped by the manuscripts, paintings, and artifacts—both precious and prosaic—that found their way into Western hands.
Subrahmanyam rejects the opposition between “true” knowledge of India and the self-serving fantasies of European Orientalists. Instead, he shows how knowledge must always be understood in relation to the concrete circumstances of its production. Europe’s India is as much about how the East came to be understood by the West as it is about how India shaped Europe’s ideas concerning art, language, religion, and commerce.
In The Evolution of Pragmatism in India, Scott R. Stroud delivers a comprehensive exploration of the influence of John Dewey’s pragmatism on Bhimrao Ambedkar, architect of the Republic of India’s constitution. Stroud traces Ambedkar’s development in Dewey’s Columbia University classes in 1913–1916 through his final years in 1950s India when he rewrote the story of Buddhism. Stroud examines pragmatism’s influence not only on the philosophical ideas underpinning Ambedkar’s fight against caste oppression but also how his persuasive techniques drew on pragmatism’s commitment to reconstruction and meliorism. At the same time, Stroud is careful to point out the ways that Ambedkar pushed back against Dewey’s paradigm and developed his own approach to challenges in India. The result is a nuanced study of one of the most important figures in Indian history.
Sometimes, only the most heartbreaking memories possess the capacity—in their elegiac immediacy—to take our breath away. With Excellent Things in Women, Sara Suleri offers the reader a delicately wrought memoir of life in postcolonial Pakistan. Suleri intertwines the violent history of Pakistan's independence with her own intimate experiences—relating the tumult of growing up female during a time of fierce change in the Middle East in the 1960s and ’70s. In the two selections presented here, “Excellent Things in Women” and “Meatless Days,” we watch as Suleri re-encounters the relationships that inform her voyage from adolescence to womanhood—with her Welsh mother; her Pakistani father, prominent political journalist Z. A. Suleri; and her tenacious grandmother, Dadi, along with her five siblings—as she comes to terms with the difficulties of growing up and her own complicated passage to the West.
Honorable Mention, Hamid Naficy Iranian Studies Book Award from the Association of Iranian Studies
In the aftermath of the seventh-century Islamic conquest of Iran, Zoroastrians departed for India. Known as the Parsis, they slowly lost contact with their ancestral land until the nineteenth century, when steam-powered sea travel, the increased circulation of Zoroastrian-themed books, and the philanthropic efforts of Parsi benefactors sparked a new era of interaction between the two groups.Tracing the cultural and intellectual exchange between Iranian nationalists and the Parsi community during the late nineteenth and early twentieth centuries, Exile and the Nation shows how this interchange led to the collective reimagining of Parsi and Iranian national identity—and the influence of antiquity on modern Iranian nationalism, which previously rested solely on European forms of thought. Iranian nationalism, Afshin Marashi argues, was also the byproduct of the complex history resulting from the demise of the early modern Persianate cultural system, as well as one of the many cultural heterodoxies produced within the Indian Ocean world. Crossing the boundaries of numerous fields of study, this book reframes Iranian nationalism within the context of the connected, transnational, and global history of the modern era.
READERS
Browse our collection.
PUBLISHERS
See BiblioVault's publisher services.
STUDENT SERVICES
Files for college accessibility offices.
RECENTLY PUBLISHED
UChicago Accessibility Resources
home | accessibility | search | about | contact us
BiblioVault ® 2001 - 2024
The University of Chicago Press