A SCHOLARLY BOOK REPOSITORY23 start with R start with R
"A concise, lucid account of the bases of racial inequality in the South between Reconstruction and the Civil Rights era. . . . Deserves the careful attention of anyone concerned with historical and contemporary race stratification."—Kathryn M. Neckerman, Contemporary Sociology
"Margo has produced an excellent study, which can serve as a model for aspiring cliometricians. To describe it as 'required reading' would fail to indicate just how important, indeed indispensable, the book will be to scholars interested in racial economic differences, past or present."—Robert Higgs, Journal of Economic Literature
"Margo shows that history is important in understanding present domestic problems; his study has significant implications for understanding post-1950s black economic development."—Joe M. Richardson, Journal of American History
Drawing on the British East India Company's records as well as novels, memoirs, portraiture and guidebooks, Joseph shows how the company's economic and archival practices intersected to produce colonial "fictions" or "truth-effects" that strictly governed class and gender roles—in effect creating a "grammar of power" that kept the far-flung empire intact. And while women were often excluded from this archive, Joseph finds that we can still hear their voices at certain key historical junctures. Attending to these voices, Joseph illustrates how the writing of history belongs not only to the colonial project set forth by British men, but also to the agendas and mechanisms of agency—of colonized Indian, as well as European women. In the process, she makes a valuable and lasting contribution to gender studies, postcolonial theory, and the history of South Asia.
The political and social life of India in the last decade has given rise to a variety of questions concerning the nature and resilience of patriarchal systems in a transitional and post-colonial society. The contributors to this interdisciplinary volume recognize that every aspect of reality is gendered, and that such a recognition involves a dismantling of the ideological presuppositions of the so-called gender neutral ideologies, as well as the boundaries of individual disciplines.
The first set of essays seeks to analyze the patriarchal discourses of a colonial society and includes an analysis of the shaping of Hindu-Aryan identity, the parameters of the discourse on widow-immolation, the "defeminization" of popular culture in nineteenth-century urban Calcutta, the nature of the reforms proposed by early women's journals in Hindi, and the implications of the nationalist movement and of Indo-Anglian leterature on middle-class patriarchal norms.
The second set of articles relates to women of the productive classes--the reconstitution of patriarchies in the agrarian transition in Haryana, in the Oudh peasant movement, in the armed peasant struggle in Telangana, and among the working class in Bengal. The contributors explore the interrelation of patriarchies with political economy, law, religion, and culture, and suggest a different history of "reform" movements, and of class and gender relations.
The forty years of American Indian literature taken up by James H. Cox—the decades between 1920 and 1960—have been called politically and intellectually moribund. On the contrary, Cox identifies a group of American Indian writers who share an interest in the revolutionary potential of the indigenous peoples of Mexico—and whose work demonstrates a surprisingly assertive literary politics in the era.
By contextualizing this group of American Indian authors in the work of their contemporaries, Cox reveals how the literary history of this period is far more rich and nuanced than is generally acknowledged. The writers he focuses on—Todd Downing (Choctaw), Lynn Riggs (Cherokee), and D’Arcy McNickle (Confederated Salish and Kootenai)—are shown to be on par with writers of the preceding Progressive and the succeeding Red Power and Native American literary renaissance eras.
Arguing that American Indian literary history of this period actually coheres in exciting ways with the literature of the Native American literary renaissance, Cox repudiates the intellectual and political border that has emerged between the two eras.
Gupta conducted ethnographic research among officials charged with coordinating development programs in rural Uttar Pradesh. Drawing on that research, he offers insightful analyses of corruption; the significance of writing and written records; and governmentality, or the expansion of bureaucracies. Those analyses underlie his argument that care is arbitrary in its consequences, and that arbitrariness is systematically produced by the very mechanisms that are meant to ameliorate social suffering. What must be explained is not only why government programs aimed at providing nutrition, employment, housing, healthcare, and education to poor people do not succeed in their objectives, but also why, when they do succeed, they do so unevenly and erratically.
Rademacher conducted research during a volatile period in Nepal’s political history. As clashes between Maoist revolutionaries and the government intensified, the riverscape became a site of competing claims to a capital city that increasingly functioned as a last refuge from war-related violence. In this time of intense flux, efforts to ensure, create, or imagine ecological stability intersected with aspirations for political stability. Throughout her analysis, Rademacher emphasizes ecology as an important site of dislocation, entitlement, and cultural meaning.
Wilson begins by tracing the arrival of American commerce and culture in the Pacific through missionary and imperial forces in the nineteenth century and the parallel development of Asia/Pacific as an idea. Using an impressive range of texts—from works by Herman Melville, James Michener, Maori and Western Samoan novelists, and Bamboo Ridge poets to Baywatch, films and musicals such as South Pacific and Blue Hawaii, and native Hawaiian shark god poetry—Wilson illustrates what it means for a space to be “regionalized.” Claiming that such places become more open to transnational flows of information, labor, finance, media, and global commodities, he explains how they then become isolated, their borders simultaneously crossed and fixed. In the case of Hawai’i, Wilson argues that culturally innovative, risky forms of symbol making and a broader—more global—vision of local plight are needed to counterbalance the racism and increasing imbalance of cultural capital and goods in the emerging postplantation and tourist-centered economy.
Reimagining the American Pacific leaves the reader with a new understanding of the complex interactions of global and local economies and cultures in a region that, since the 1970s, has been a leading trading partner of the United States. It is an engaging and provocative contribution to the fields of Asian and American studies, as well as those of cultural studies and theory, literary criticism, and popular culture.
Postapartheid South Africa's efforts to come to terms with its past, particularly its Truth and Reconciliation Commission's emphasis on forgiveness and reconciliation, is of special interest to many in the world community. The Truth and Reconciliation Commission (TRC), led by Archbishop Desmond Tutu, was mandated to go beyond truth-finding and to "promote national unity and reconciliation in a spirit of understanding which transcends the conflict and divisions of the past." In contrast with other truth commissions, the TRC was led by clerics rather than lawyers and judge, and the TRC's approach to reconciliation was shaped by and imbued with religious content. The TRC submitted its final report to the Mandela administration in October 1998.
Over the next two years, the Rev. Bernard Spong, former communications director of the South African Council of Churches, conducted a series of in-depth interviews about the TRC with thirty-three key religious figures. In this volume, they discuss and evaluate the following issues:
•How should we understand the concept of national or political reconciliation and its requirements?•What are the differences and similarities between religious and political approaches to reconciliation?
•Does national or political reconciliation require forgiveness between former victims and perpetrators?
•What is the appropriate role of religious representatives in a truth commission process? And is it recommended that other countries emulate the South African model?
•How do religious leaders assess the contributions and limitations of the TRC?
•What kind of initiatives are contemporary religious communities taking to promote reconciliation among their members and in the wider society?
The conversations presented in this volume, and the essays interpreting them, seek to illuminate issues and questions raised by the TRC model, including how to conceptualize reconciliation and the differences between political and religious approaches.
How does orthodoxy maintain its power over culture? In Remaking the Citizen for New Times, Deepa Sreenivas explores how the Amar Chitra Katha, a widely read comic series started in 1967 in India, influenced the historical and national consciousness of young readers in a conservative direction. Tacitly blaming Nehruvian welfarism of the time for the moral decline of the nation, the Amar Chitra Katha emerged as a literary articulation of the Indian right’s Hindu-nationalist ideology in a modern, bourgeois guise. To renew Hindutva hegemony, the comic series gave orthodox ideas a new sheen, both in its form and content, merging Western comic styles with Indian visual storytelling traditions on the one hand, and combining mythological characters with political figureheads into harmonious narratives on the other—making it difficult to sift history from myths and legends. Sreenivas deftly argues that these mythological-political tales emphasized the instructive rather than the informative potential of history, encouraging neoliberal values such as merit and hard work while ignoring caste or class as systemic issues.
A rare and remarkable example of Indo-Persian autobiography by the poet Mir Taqi Mir.
Mir Muhammad Taqi Mir (1723–1810) is the author of six collections of Urdu poetry and widely regarded as the finest ghazal poet in that language. However, he also wrote one volume of verse and three prose works in Persian, including Zikr-e Mir, or Remembrances, a rare and remarkable example of Indo-Persian autobiography.
Remembrances recounts Mir’s ancestry, his father’s spiritual quest, and his own struggles to find education and patronage both in his native Agra and in Delhi. While the work may offer few glimpses into the author’s private life or professional literary activity, it presents a vivid picture of political events and intrigues between 1760 and 1789, when north India witnessed extensive warfare.
The Persian text, presented here in the Naskh script, includes all the author’s additions and alterations properly identified and chronologically arranged, along with a newly revised English translation. Mir concludes his autobiography with a series of jokes and witty anecdotes, some of them quite risqué, that are printed here for the first time.
What India’s founders derived from Western political traditions as they struggled to free their country from colonial rule is widely understood. Less well-known is how India’s own rich knowledge traditions of two and a half thousand years influenced these men as they set about constructing a nation in the wake of the Raj. In Righteous Republic, Ananya Vajpeyi furnishes this missing account, a ground-breaking assessment of modern Indian political thought.
Taking five of the most important founding figures—Mohandas Gandhi, Rabindranath Tagore, Abanindranath Tagore, Jawaharlal Nehru, and B. R. Ambedkar—Vajpeyi looks at how each of them turned to classical texts in order to fashion an original sense of Indian selfhood. The diverse sources in which these leaders and thinkers immersed themselves included Buddhist literature, the Bhagavad Gita, Sanskrit poetry, the edicts of Emperor Ashoka, and the artistic and architectural achievements of the Mughal Empire. India’s founders went to these sources not to recuperate old philosophical frameworks but to invent new ones. In Righteous Republic, a portrait emerges of a group of innovative, synthetic, and cosmopolitan thinkers who succeeded in braiding together two Indian knowledge traditions, the one political and concerned with social questions, the other religious and oriented toward transcendence.
Within their vast intellectual, aesthetic, and moral inheritance, the founders searched for different aspects of the self that would allow India to come into its own as a modern nation-state. The new republic they envisaged would embody both India’s struggle for sovereignty and its quest for the self.
Duke University Press Scholars of Color First Book Award Recipient
In 1867, John Muir set out on foot to explore the botanical wonders of the South, keeping a detailed journal of his adventures as he traipsed from Kentucky southward to Florida. One hundred and fifty years later, on a similar whim, veteran Atlanta reporter Dan Chapman, distressed by sprawl-driven environmental ills in a region he loves, recreated Muir’s journey to see for himself how nature has fared since Muir’s time. Channeling Muir, he uses humor, keen observation, and a deep love of place to celebrate the South’s natural riches. But he laments that a treasured way of life for generations of Southerners is endangered as long-simmering struggles intensify over misused and dwindling resources. Chapman seeks to discover how Southerners might balance surging population growth with protecting the natural beauty Muir found so special.
Each chapter touches upon a local ecological problem—at-risk species in Mammoth Cave, coal ash in Kingston, Tennessee, climate change in the Nantahala National Forest, water wars in Georgia, aquifer depletion in Florida—that resonates across the South. Chapman delves into the region’s natural history, moving between John Muir’s vivid descriptions of a lush botanical paradise and the myriad environmental problems facing the South today. Along the way he talks to locals with deep ties to the land—scientists, hunters, politicians, and even a Muir impersonator—who describe the changes they’ve witnessed and what it will take to accommodate a fast-growing population without destroying the natural beauty and a cherished connection to nature.
A Road Running Southward is part travelogue, part environmental cri de coeur, and paints a picture of a South under siege. It is a passionate appeal, a call to action to save one of the loveliest and most biodiverse regions of the world by understanding what we have to lose if we do nothing.
An illustrated glovebox essential, Road Sides explores the fundamentals of a well-fed road trip through the American South, from A to Z. There are detours and destinations, accompanied by detailed histories and more than one hundred original illustrations that document how we get where we’re going and what to eat and do along the way.
Learn the backstory of food-shaped buildings, including the folks behind Hills of Snow, a giant snow cone stand in Smithfield, North Carolina, that resembles the icy treats it sells. Find out how kudzu was used to support a burgeoning highway system, and get to know Edith Edwards—the self-proclaimed Kudzu Queen—who turns the obnoxious vine into delicious teas and jellies. Discover the roots of kitschy roadside attractions, and have lunch with the state-employed mermaids of Weeki Wachee Springs in Florida.
Road Sides is for everyone—the driver in search of supper or superlatives (the biggest, best, and even worst), the person who cannot resist a local plaque or snack and pulls over for every historical marker and road stand, and the kid who just wants to gawk at a peach-shaped water tower.
Lawrence, in her usual exquisite prose, deals with the full range of rock gardening topics in this work. She addresses the unique problem of cultivating rock gardens in the South, where the growing season is prolonged and humidity and heat are not conducive to such planting. She describes her own experiences in making a rock garden, with excellent advice on placing stones, constructing steps, ordering plants, and making cuttings.
At the same time, what she writes about here is in large part of interest to gardeners everywhere and for gardens with or without rocks. As always, she thoroughly discusses the plants she has tried—recommending bulbs and other perennials of all sorts, annuals, and woody plants—with poetic descriptions of the plants themselves as well as specific and useful cultural advice. A Rock Garden in the South includes an encyclopedia of plants alphabetized by genus and species and divided into two parts: wood and non-woody plants.
By proclaiming the Permanent Settlement in 1793, the British hoped to promote a prosperous capitalist agriculture of the kind that had developed in England. The act renounced for all time the state’s right to raise the assessment already made upon landowners and thus sought to establish a system of property that was, in the British view, necessary for the creation of a stable government. Guha traces the origins of the Permanent Settlement to the anti-feudal ideas of Phillip Francis and the critique of feudalism provided by physiocratic thought, the precursor of political economy. The central question the book asks is how the Permanent Settlement, founded in anti-feudalism and grafted onto India by the most advanced capitalist power of the day became instrumental in the development of a neo-feudal organization of landed property and in the absorption and reproduction of precapitalist elements in a colonial regime.
Guha’s examination of the British attempt to mold Bengal to the contours of its own society without an understanding of the traditions and obligations upon which the Indian agrarian system was based is a truly pioneering work. The implications of A Rule of Property for Bengal remain rich for the current discussions from the postcolonialist perspective on the meaning of modernity and enlightenment.
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