Böcker utgivna av Bloomsbury India

The book attempts to configure the distinctive and enduring reflective ethos of Sanskrit traditions - an ethos which barely receives attention in the prevailing approaches to these reflective traditions.

A Genre of Her Own makes a claim for feminist literary beginnings in life narratives during the late-nineteenth and early-twentieth centuries in India. It demonstrates a range of aesthetic intonations and self-determinations by women in varied genres including pamphlets, letters, travelogues, essays, autobiographies and novels. Paying close attention to style and intentionality in select pioneering texts, this study traces complex affective notes such as pride, despair, wit, lament, nostalgia, anger, hope and celebration. As active participants in the print culture of their times, the writers were often self-reflexive about their overlapping identities as writer and woman, and actively sought to create a full-fledged gendered formalism in conversation with the normatively male literary milieu. The writers overtly engage with the centrality of writing, the dangers and secrecies involved, the precise global horizons that the textual mode access-of marriage and motherhood, domestic labour and caretaking, romance and sexuality, public service and intellectual prowess, illness and aging, religious quests and scrambles for livelihood, and an everyday effervescence of humour and desire. It is within these lived and recollected perspectives that this study is anchored, especially as they emerge, coalesce, and evolve over time through morphing sites of literary production.

Helps in understanding the democratisation of epistemics concerning Indian nationalism.

The book attempts to examine the modes by which orientalism and liberalism as colonial epistemologies and the ideological foundations of colonial power contributed to the making of the imperial history of modern South Asia.

Have you realized that the divide between 'Us' and 'Them' has grown steadily in Indian politics? Do you sometimes wonder whether it will be repaired at all in the near future? Do you ever pause to reflect why emotions spill on the streets and why democratic institutions in India have become dysfunctional? Have you thought about why we get hurt easily and how this gets reflected in everyday politics?India after Modi attempts to address these questions through an analysis of events like Award Wapsi, demonetization, the crisis in JNU and higher education, and electoral outcomes, including in the states of Bihar, Delhi and Uttar Pradesh. Through this collection of essays, Ajay Gudavarthy focuses exclusively on Indian democracy after Narendra Modi took over as the prime minister in 2014. He looks at the politics that India has been witnessing since then and addresses emerging issues in Indian democracy, including that of women's participation, new urban spaces, and the role of youth.

An inspiring memoir about one man's crusade to help improve the life of widows.

The book looks at the different ways the temporal features in the existential exigencies of the human located within the definitive boundaries of Indianness. This has been done through an interrogation of different cultural artefacts that have been produced, across the space and time of the Indian nation, to look not only at representations of Time but how time (as the temporal) actually finds a play in them. Each act of the cultural becomes, in a sense, a relation of the very action of time. This way, the volume wishes to think, in a very pointed manner, how this play of the temporal defines the Indian Being and allow narratives, of different kinds and forms, to become. Each chapter in the volume seek to read the temporal action inside the contemporaneity of India's existence since, for better or for worse, the west has taken a hold in. The global interaction that India has had to go through, either as a British colony or a world post-colony, has allowed a meshing in of the western philosophical conceptualisations of time with (and within) the Indian ones. The changes that it has wrought, then, become as important as those that have been rooted in a historical functioning of the nation.

The book demonstrates how the early novel can be seen as a good site to think about what was effected by the print technology in the last decades of the 19th Century in Kerala. It was in the novel that changes that occurred in diverse fields in the print space came together and displayed themselves as such. This is also the reason why the early Malayalam novel is a useful site for thinking about Kerala's modernity. The story that unfolds in this book is about the newness of the nineteenth century novel and of a specific formation of modernity that emerged in Kerala at that time. This modernity included within its domain formations of diverse and new entities - social, political, cultural, linguistic, and literary. They shall not be seen as separate or as forming distinct modernities with their own distinct constituency; instead they need be seen as constituent elements of a particular modernity shaped in the final decades of nineteenth century. The books develops a new way to look at these elements and seek their story within the larger space of Kerala's print culture and then return to the novels and see how they work in these texts. The book persuades to change the conceptions about the early novels and formation of modernity in Kerala considerably, and enable new ways to look at contemporary social, political and cultural issues.

The book is about what posthumanism means in the contemporary Indian context and what different lines of consideration this can take.The world today has universalized a Eurocentric history of the human with its privileges, oppressions, exploitations and exclusions. On the one hand, this has led to the triumphalist narrative of technology, the blurring of biological embodiment through prostheses and the dream of transhumanist self-exceeding. On the other hand, we are witness to the contemporary eruption of dystopian anomalies due to the dis-balance or revolt of the "others" of humanism - climate crisis, chronic pandemic, religious, ethnocentric and geopolitical violence, ideological and authoritarian state control. Posthumanism is both an acknowledgement of these blurred boundaries of humanism and a critical response to it.The editors of this volume opine that the discourse of posthumanism in India warrants urgent consideration, if we are to adequately address both national and global emergencies and look for solutions that India may be in a unique position to offer. Essays in the volume are by scholars in the area dealing with representative directions relating to posthumanism in India. The essays are divided into five areas of cultural relevance - (1) internal selves and others; (2) technology, normativity and ethics; (3) human and animal; (4) bodies and their discards; (5) becoming-cosmos. Together they form the beginnings of an approach to a critical cartography of posthumanism as it pertains specifically to India.

The book delves into the educational challenges that indigenous groups faced during the late 18th and 19th centuries and examines how they responded to these challenges and threats. It centres on the historical evolution of education in the Bengal Presidency and the North-Western Provinces, with a particular emphasis on the roles of pandits, maulvis, and other influential figures within indigenous society. Up until the 19th century, questions about the nature of knowledge, the most effective methods of transmitting it, and the societal responsibilities toward educating the youth were not monopolized by any single entity. In most of Europe, private actors, rather than the state, assumed the role of the dominant authority controlling the definition and dissemination of knowledge. This trend gradually marginalized local knowledge and traditional ways of life. In contrast, the colonial state in India did not encourage "local agencies" to actively participate in the process of knowledge formation. Instead, under colonialism, indigenous institutions and educators became agents of the state. It's important to clarify the term "indigenous" in this context. Here, it refers to all educational institutions that served the local population, taught pre-British curricula, were staffed by Indian or native teachers, and initially received patronage from local elites. However, over time, colonial authorities began providing funding and assuming patronage of these institutions, which subsequently led to changes in their structures.

This book encapsulates the various historical contexts within which Nalanda assumed its significance and attained its mahavihara (mega-monastery) status. By examining sources ranging from textual to archaeological it reveals the history of Nalanda and its remarkable continuity with perceptible intellectual paraphernalia for which it became famous over the period. Contrary to the exposition of a pan-Indian decline of Buddhism, evidence gleaned from the various quarters from Nalanda amply demonstrate that monasteries were in a flourishing state in the entire region (i.e. Nalanda and its wider geographical landscape) and render any simple and conventional explanations of the decline of Buddhism in this period problematic. Thus, the book attempts to understand the dynamics of a complex religious process with the focus on this monastery and its religious domain. The interpretation is largely based upon the material records generated in the course of the excavations at Nalanda. Nalanda as a site in archaeological and historical parlance connotes a Buddhist monastic establishment which grew up under the patronage of both royal as well as non-royal categories. The incomplete excavation of this site has revealed a range of artifacts such as seals, inscriptions, and images attesting a larger monastic set up which underwent varied religious experiences. Primarily a Buddhist site, Nalanda bears a remarkable presence of other religious traditions such as Brahmanism and Jainism. The evidence of Brahmanical pantheons, symbols and other ritual entities presents a fascinating case study to understand and extrapolate the diversity of religious space of this monastic site. There is sufficient archaeological data which suggests that the monastery witnessed a conjugation of different religious and ideological streams. The book will make an important intervention in existing theoretical model that explains the decline of Buddhism.

Divided into six clear and easy to follow sections focusing on topics such as liver, Own Your Body bridges the gap between medical jargon and everyday life. Whether you're facing a health scare or just striving for a better lifestyle, Dr. Sarin's wisdom shines through, empowering readers to take charge of their health.

The volume is a collection of essays interrogating the connections of digital governance and digital politics in South Asia. It challenges the dominant idea of digital governance as a purely technological, technocratic and 'apolitical' phenomenon. Based on a largely transdisciplinary approach, the contributions in the volume are both theoretically informed and empirically grounded as they cover select South Asian states. Against this backdrop, the volume highlights the growing intervention and outcome of new 'invasive' technologies in shaping the social and political processes. The contributors interrogate the critical intersections of governance and politics, with intense focus on strategies, policies, infrastructure, services, skills and capacity building, performance and measurement, and political communication. In offering a bottom-up view of the digital reality of South Asia along with its potentials, challenges and dilemmas, the volume seeks to provoke further deliberations and debates on this important theme.

Humanizing Humanity is distinctively framed advocacy of the ways in which the concept of humanity has been defended by various ideologues of India like Tagore, Gandhi, and Ambedkar. By grounding itself in the epistemology of intellectual history, the book delineates how these three major thinkers visualised the ways in which society can be better humanized. Such a process of humanization for these thinkers forms the bedrock of the trajectory in which humanity may be preserved, amidst intense authoritarianism and the violent quest for power by a small minority in the society. The book is an attempt at exploring the strands of inter-textuality that exist when Tagore, Gandhi and Ambedkar's thinking is situated in the ontic and epistemic context of a few humans' tendency to destroy humanity and the efforts of another section to create conditions for its preservation. Bidyut Chakrabarty does this by comparing the ways in which the Federalist Papers of the United States of America and the Indian Constitution manifest as quintessential texts that uphold the principles of liberty, equality, justice, and the protection of the weaker sections of society from structured strands of domination and exploitation.

The Hitman is the riveting account of a batsman, who has always chosen to play on his own terms, from two of India''s best-known cricket writers, Vijay Lokapally and G. Krishnan.

Ravi Dutt Bajpai examines some of the pivotal episodes in the modern history of China and India to argue that their behaviours reflect the self-identity of a civilization-state. The book starts from the progression of China and India into putatively modern polities during the colonial period, as the two indigenous societies imagined their national identities and nationalist aspirations primarily by contrasting their civilizational attributes with the Western colonial occupiers. As newly independent nation-states, both believed that their international status flowed from their civilizational glories. Therefore, despite their material and institutional fragility, China and India decided to pursue complete autonomy to manage their domestic and foreign affairs. Indian Prime Minister Nehru's policy of non-alignment, envisioning an alternate world order beyond the great power competition, was inspired by Indian civilizational ethos. The book also examines the Sino-Indian war of 1962 from a civilization-state perspective and argues that Tibet represented a conflict of civilizational influence.Chapters also explore some of the more recent developments, such as the Indian nuclear test of 1998, China's ambitious Belt and Road (BRI) infrastructure project aimed at reviving the ancient Silk Road, and India's campaign to regain its civilizational status of Vishwa Guru, as the continued manifestations of the two civilization-states endeavouring to regain their past glories in the contemporary world.

This book elaborates the politico-ideological viewpoints of Aurobindo, as displayed when he reigned as one of the major nationalist leaders defining Indian nationalism. Bidyut Chakrabarty examines Aurobindo's politico-ideological ideas during the period (1893-1910) when he was an active participant in the 'New Nationalist' or 'Democratic Nationalist' campaign, which started with the bifurcation of the Indian National Congress between the Moderates and Extremists (also known as the Revolutionary Nationalists) in its 1907 annual session, held at Surat.Chapters cover Aurobindo's distinctive ideas of nationalism, which he evolved in collaboration with his colleagues, especially Lal-Bal-Pal (Lala Lajpat Rai, Bal Gangadhar Tilak, and Bipin Chandra Pal), and how he redefined the practice of nationalism. The book also demonstrates that unlike his predecessors, the Moderates, Aurobindo set out many strategies - including boycott and passive resistance - to execute the distinctive plan he designed to attain his politico-ideological goal. Other topics include the relatively less discussed aspect of Aurobindo's socio-political ideas, namely his unique model of education as an antidote to many of the crippling socio-cultural prejudices, and the importance of Bhagavad Gita in shaping Aurobindo's politico-ideological priorities.

This book explores narratives of nationalism in the Hindi novel (1940s-80s), engaging with mainstream, populist, political conceptualisation of a postcolonial nation and local, cultural, often marginalised fictional parallels and alternatives to it.Analysing processes of nation-formation and nationalism(s) via experiments with the novel form and versions of realism in Hindi, conversations between the political and the cultural, rural/borders and the urban/central spaces, individual subjectivity and social structures, and the challenges Hindi novels' internal linguistic diversity poses to formalised Hindi's hegemony, Imagining a Postcolonial Nation: Hindi Novels and Forms of India (1940s-80s) traces Hindi fiction's history of postcolonial India. The multiplicity of realisms indicates significant responses to postcolonial nationalism, idealistic, critical, regional, satirical and psychological.Looking at indigenous narrative methods employed by authors to critically evolve Western ideas of the nation and novel, the book explores the simultaneous convergences and divergences between literary and political understandings of ideological, religious and linguistic nationalisms. Surveying the broad sentiments of idealism, enchantment and disenchantment with freedom and postcoloniality, it studies the possibilities of fiction embodying national history without an outright commitment to mainstream nationalism or nationalist literary canon formation.It also briefly tries to understand the repercussions of nationalism as a masculinist project and its gendered nature affecting a section of writing, novels by women authors, to present counter-narratives to both national and literary canons. Choosing a fairly broad historical timeframe, the book reveals the radical potential of narratives that have over the years been critically categorised as canonical. It reopens discussions around nationalism within novels that have been often canonised as apparently uncritically nationalist.