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Kanyasulkam, a Play from Colonial India
First staged in 1892, the South Indian play Girls for Sale (Kanyasulkam) is considered the greatest modern work of Telugu literature and the first major drama written in an Indian language that critiqued British colonialism's effects on Indian society. Filled with humor, biting social commentary, parody, and masquerade, the plot revolves around a clever courtesan, a young widow, and a very old man who wants to buy as his wife a very young girl. Velcheru Narayana Rao has prepared the first idiomatic English translation, with notes and a critical essay. Itself a masterpiece of Indian literature in translation, this edition makes Apparao's work available to new audiences.
Culture and Politics after Sri Lanka’s Tsunami Disaster
In December 2004 the Indian Ocean tsunami devastated coastal regions of Sri Lanka. Six months later, Michele Ruth Gamburd returned to the village where she had been conducting research for many years and began collecting residents' stories of the disaster and its aftermath: the chaos and loss of the flood itself; the sense of community and leveling of social distinctions as people worked together to recover and regroup; and the local and national politics of foreign aid as the country began to rebuild. In The Golden Wave, Gamburd describes how the catastrophe changed social identities, economic dynamics, and political structures.
Pandit Ram Gharib Chaube and William Crooke
"[A] rare piece of scholarly detective work." -- Margaret Mills, Ohio State University
In Quest of Indian Folktales publishes for the first time a collection of northern Indian folktales from the late 19th century. Reputedly the work of William Crooke, a well-known folklorist and British colonial official, the tales were actually collected, selected, and translated by a certain Pandit Ram Gharib Chaube. In 1996, Sadhana Naithani discovered this unpublished collection in the archive of the Folklore Society, London. Since then, she has uncovered the identity of the mysterious Chaube and the details of his collaboration with the famous folklorist. In an extensive four-chapter introduction, Naithani describes Chaube's relationship to Crooke and the essential role he played in Crooke's work, as both a native informant and a trained scholar. By unearthing the fragmented story of Chaube's life, Naithani gives voice to a new identity of an Indian folklore scholar in colonial India. The publication of these tales and the discovery of Chaube's role in their collection reveal the complexity of the colonial intellectual world and problematize our own views of folklore in a postcolonial world.
Indian Ocean Cosmopolitanisms
India in Africa, Africa in India traces the longstanding interaction between these two regions, showing that the Indian Ocean world provides many examples of cultural flows that belie our understanding of globalization as a recent phenomenon. This region has had, and continues to have, an internal integrity that touches the lives of its citizens in their commerce, their cultural exchanges, and their concepts of each other and of themselves in the world. These connections have deep historical roots, and their dynamics are not attributable solely to the effects of European colonialism, modernity, or contemporary globalization -- although these forces have left their mark. The contributors to this interdisciplinary volume come from the fields of history, literature, dance, sociology, gender studies, and religion, making this collection unique in its recreation of an entire world too seldom considered as such.
The Making of a Mother Tongue
What makes someone willing to die, not for a nation, but for a language? In the mid-20th century, southern India saw a wave of dramatic suicides in the name of language. Lisa Mitchell traces the colonial-era changes in knowledge and practice linked to the Telugu language that lay behind some of these events. As identities based on language came to appear natural, the road was paved for the political reorganization of the Indian state along linguistic lines after independence.
Urdu Nationalism and Colonial Hyderabad
During the turbulent period prior to colonial India’s partition and independence, Muslim intellectuals in Hyderabad sought to secularize and reformulate their linguistic, historical, religious, and literary traditions for the sake of a newly conceived national public. Responding to the model of secular education introduced to South Asia by the British, Indian academics launched a spirited debate about the reform of Islamic education, the importance of education in the spoken languages of the country, the shape of Urdu and its past, and the significance of the histories of Islam and India for their present.
The Language of Secular Islam pursues an alternative account of the political disagreements between Hindus and Muslims in South Asia, conflicts too often described as the product of primordial and unchanging attachments to religion. The author suggests that the political struggles of India in the 1930s, the very decade in which the demand for Pakistan began to be articulated, should not be understood as the product of an inadequate or incomplete secularism, but as the clashing of competing secular agendas. Her work explores negotiations over language, education, and religion at Osmania University, the first university in India to use a modern Indian language (Urdu) as its medium of instruction, and sheds light on questions of colonial displacement and national belonging.
Grounded in close attention to historical evidence, The Language of Secular Islam has broad ramifications for some of the most difficult issues currently debated in the humanities and social sciences: the significance and legacies of European colonialism, the inclusions and exclusions enacted by nationalist projects, the place of minorities in the forging of nationalism, and the relationship between religion and modern politics. It will be of interest to historians of colonial India, scholars of Islam, and anyone who follows the politics of Urdu.
Gender, Violence, and Empire in India and Ireland, 1914-2004
A particular dark triumph of modern nationalism has been its ability to persuade citizens to sacrifice their lives for a political vision forged by emotional ties to a common identity. Both men and women can respond to nationalistic calls to fight that portray muscular warriors defending their nation against an easily recognizable enemy. This “us versus them” mentality can be seen in sectarian violence between Hindus and Muslims, Tamils and Sinhalas, Serbs and Kosovars, and Protestants and Catholics. In Muscular Nationalism, Sikata Banerjee takes a comparative look at
Banerjee argues that the gendered manner in which dominant nationalism has been imagined in most states in the world has had important implications for women’s lived experiences. Drawing on a specific intersection of gender and nationalism, she discusses the manner in which women negotiate a political and social terrain infused with a masculinized dream of nation-building. India and Ireland—two states shaped by the legacy of British imperialism and forced to deal with modern political/social conflict centering on competing nationalisms—provide two provocative case studies that illuminate the complex interaction between gender and nation.
Inside Challenges, Outside Interests
Burma had the brightest prospects of any Southeast Asian nation after World War II. In the years since, however, it has dropped to the bottom of the world's socioeconomic ladder. The grossly misruled nation officially known as Myanmar is in the midst of a political transition based on a new constitution and its first multiparty elections in twenty years. That transition, together with a recent change in U.S. policy, prompted this book.
Two military dictators have ruled Myanmar with an iron fist for nearly fifty years. A popular uprising in 1988 was brutally suppressed, but it forced the generals to hold an election in 1990. When an anti-regime party led by Nobel Peace Prize Laureate Aung San Suu Kyi won by a landside, however, the generals rejected the results, put Suu Kyi under house arrest for most of two decades, and continued to exploit the country's abundant resources for their own benefit while depriving citizens of basic services. Years of Western sanctions had no measurable impact, but in 2009 the Obama administration adopted a new policy of "pragmatic engagement," encouraging greater respect of democratic principles and human rights as a basis for eventual removal of sanctions.
This thoughtful volume examines Burma today primarily through the eyes of its ASEAN partners, its superpower neighbors China and India, and its own people. It provides insights into the overarching problem of national reconciliation, the strategic competition between China and India, the role of ASEAN, and the underperforming, resource-cursed economy.
Contributors include Pavin Chachavalpongpun (Institute of Southeast Asian Studies, Singapore), Termsak Chalermpalanupap (ASEAN Secretariat, Jakarta), David Dapice (Tufts University), Xiaolin Guo (Institute for Security & Development Policy, Stockholm), Gurmeet Kanwal (Centre for Land Warfare Studies, New Delhi), Kyaw Yin Hlaing (City University of Hong Kong), Li Chenyang (Institute of Southeast Asian Studies and Yunnan University, Kunming), Andrew Selth (Griffith University, Brisbane), Michael Vatikiotis (Henry Dunant Centre for Humanitarian Dialogue, Singapore), Maung Zarni (London School of Economics)
In this anthropological history, Mary E. Hancock examines the politics of public memory in the southern Indian city of Chennai. Once a colonial port, Chennai is now poised to become a center for India's "new economy" of information technology, export processing, and back-office services. State and local governments promote tourism and a heritage-conscious cityscape to make Chennai a recognizable "brand" among investment and travel destinations. Using a range of textual, visual, architectural, and ethnographic sources, Hancock grapples with the question of how people in Chennai remember and represent their past, considering the political and economic contexts and implications of those memory practices. Working from specific sites, including a historic district created around an ancient Hindu temple, a living history museum, neo-traditional and vernacular architecture, and political memorials, Hancock examines the spatialization of memory under the conditions of neoliberalism.