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Showing 1 - 25 of 58 matches in All Departments
Commercial cinema has been among the most powerful vectors of social and aesthetic modernization in South Asia. So argues Iftikhar Dadi in his provocative examination of cinema produced between 1956 and 1969-the long sixties-in Lahore, Pakistan, following the 1947 Partition of South Asia. These films drew freely from Bengali performance traditions, Hindu mythology, Parsi theater, Sufi conceptions of the self, Urdu lyric poetry, and Hollywood musicals, bringing these traditions into dialogue with melodrama and neorealism. Examining this layered context offers insights into a period of rapid modernization and into cultural affiliation in the South Asian present, when frameworks of multiplicity and plurality are in jeopardy. Lahore Cinema probes the role of language, rhetoric, lyric, and form in the making of cinematic meaning as well as the relevance of the Urdu cultural universe to midcentury Bombay filmmaking. Challenging the assumption of popular cinema as apolitical, Dadi explores how films allowed their audiences to navigate an accelerating modernity and tense politics by anchoring social change across the terrain of deeper cultural imaginaries. By constituting publics beyond social divides of regional, ethnic, and sectarian affiliations, commercial cinema played an influential progressive role during the mid- and later twentieth century in South Asia. Lahore Cinema is freely available in an open access edition thanks to TOME (Toward an Open Monograph Ecosystem) and the generous support of Cornell University. DOI: 10.6069/9780295750804
In 2002 widespread communal violence tore apart towns and villages in rural parts of Gujarat, India. In the aftermath, many Muslims living in Hindu-majority villages sought safety in the small town of Anand. Following such dramatic displacement, the town emerged as a site of opportunity and hope. For its residents and transnational visitors, Anand’s Muslim area is not just a site of marginalization; it has become an important focal point and regional center from which they can participate in the wider community of Gujarat and reimagine society in more inclusive terms. This compelling ethnography shows how in Anand the experience of residential segregation led not to estrangement or closure but to distinctive forms of mobility and exchange that embed Muslim residents in a variety of social networks. New Lives in Anand moves beyond established notions of ghettoization to foreground the places, practices, and narratives that are significant to the people of Anand. New Lives in Anand is available in an open access edition through the Sustainable History Monograph Pilot, thanks to the generous support of the Andrew W. Mellon Foundation. Open access edition: DOI 10.6069/9780295749655
As India consolidates an aggressive model of economic development, indigenous tribal people known as adivasis continue to be overrepresented among the country's poor. Adivasis make up more than eight hundred communities in India, with a total population of more than a hundred million people who speak more than three hundred different languages. Although their historical presence is acknowledged by the state and they are lauded as a part of India's ethnic identity today, their poverty has been compounded by the suppression of their cultural heritage and lifestyle. In Adivasi Art and Activism, Alice Tilche draws on anthropological fieldwork conducted in rural western India to chart changes in adivasi aesthetics, home life, attire, food, and ideas of religiosity that have emerged from negotiation with the homogenizing forces of Hinduization, development, and globalization in the twenty-first century. She documents curatorial projects located not only in museums and art institutions, but in the realms of the home, the body, and the landscape. Adivasi Art and Activism raises vital questions about preservation and curation of indigenous material and provides an astute critique of the aesthetics and politics of Hindu nationalism.
In 2002 widespread communal violence tore apart towns and villages in rural parts of Gujarat, India. In the aftermath, many Muslims living in Hindu-majority villages sought safety in the small town of Anand. Following such dramatic displacement, the town emerged as a site of opportunity and hope. For its residents and transnational visitors, Anand's Muslim area is not just a site of marginalization; it has become an important focal point and regional center from which they can participate in the wider community of Gujarat and reimagine society in more inclusive terms. This compelling ethnography shows how in Anand the experience of residential segregation led not to estrangement or closure but to distinctive forms of mobility and exchange that embed Muslim residents in a variety of social networks. New Lives in Anand moves beyond established notions of ghettoization to foreground the places, practices, and narratives that are significant to the people of Anand. New Lives in Anand is available in an open access edition through the Sustainable History Monograph Pilot, thanks to the generous support of the Andrew W. Mellon Foundation. Open access edition: DOI 10.6069/9780295749655
Mahatma Gandhi redefined nutrition as fundamental to building a more just world. What he chose to eat was intimately tied to his beliefs, and his key values of nonviolence, religious tolerance, and rural sustainability developed in tandem with his dietary experiments. His repudiation of sugar, chocolate, and salt expressed his active resistance to economies based on slavery, indentured labor, and imperialism. Gandhi’s Search for the Perfect Diet sheds new light on important periods in Gandhi’s life as they relate to his developing food ethic: his student years in London, his politicization as a young lawyer in South Africa, the 1930 Salt March challenging British colonialism, and his fasting as a means of self-purification and social protest during India’s struggle for independence. What became the pillars of Gandhi’s diet—vegetarianism, limiting salt and sweets, avoiding processed food, and fasting—anticipated many twenty-first-century food debates and the need to build healthier and more equitable global food systems.
Over the course of the twentieth century, Bombay's population grew twentyfold as the city became increasingly industrialized and cosmopolitan. Yet beneath a veneer of modernity, old prejudices endured, including the treatment of the Dalits. Even as Indians engaged with aspects of modern life, including the Marxist discourse of class, caste distinctions played a pivotal role in determining who was excluded from the city's economic transformations. Labor historian Juned Shaikh documents the symbiosis between industrial capitalism and the caste system, mapping the transformation of the city as urban planners marked Dalit neighborhoods as slums that needed to be demolished in order to build a modern Bombay. Drawing from rare sources written by the urban poor and Dalits in the Marathi language-including novels, poems, and manifestos-Outcaste Bombay examines how language and literature became a battleground for cultural politics. Through careful scrutiny of one city's complex social fabric, this study illuminates issues that remain vital for labor activists and urban planners around the world.
Bhakti, a term ubiquitous in the religious life of South Asia, has meanings that shift dramatically according to context and sentiment. Sometimes translated as "personal devotion," bhakti nonetheless implies and fosters public interaction. It is often associated with the marginalized voices of women and lower castes, yet it has also played a role in perpetuating injustice. Barriers have been torn down in the name of bhakti, while others have been built simultaneously. Bhakti and Power provides an accessible entry into key debates around issues such as these, presenting voices and vignettes from the sixth century to the present and from many parts of India's cultural landscape. Written by a wide range of engaged scholars, this volume showcases one of the most influential concepts in Indian history-still a major force in the present day.
Whether from the perspective of Islamic law's advocates, secularism's partisans, or communities caught in their crossfire, many people see the relationship between Islamic law and secularism as antagonistic and increasingly discordant. In the United States there are calls for "sharia bans" in the courts, in western Europe legal limitations have been imposed on mosques and the wearing of headscarves, and in the Arab Middle East conflicts between secularist old guards and Islamist revolutionaries persist-suggesting that previously unsteady coexistences are transforming into outright hostilities. Jeffrey Redding's exploration of India's non-state system of Muslim dispute resolution-known as the dar-ul-qaza system and commonly referred to as "Muslim courts" or "shariat courts"-challenges conventional narratives about the inevitable opposition between Islamic law and secular forms of governance, demonstrating that Indian secular law and governance cannot work without the significant assistance of non-state Islamic legal actors.
Land of Plants in Motion is the first in any language to examine two companion stories: (1) the rise of an East Asian floristic zone and how the Japanese islands evolved an astonishing wealth of plant species, and (2) the growth of Japanese botanical sciences. The majority of plant species regarded as "Japanese" trace their origins to western China and the eastern Himalaya but are so indigenized that they often seem native today. Early modern scientists in Japan drew on knowledge of Chinese herbal medicine but achieved distinctive insights into plant life commensurate with but separate from their European counterparts. Scholars at the University of Tokyo pioneered Japanese plant biology in the late nineteenth century. They incorporated Western botanical methods but sought a degree of difference in taxonomy while also gaining international legitimacy through publications in English. Japan's age of empire (1895-1945) was less about plant exploration and more about plant collection, for both scientific and economic benefits. Displays of species from throughout the empire made Japan's sphere of colonization and conquest visible at home. The infrastructure for research and instruction expanded slowly after World War Two: new laboratories, botanical gardens, scholarly societies, and publications eventually allowed for great diversity of specialized study, especially with the growth of molecular biology in the 1970s and DNA research in the 1980s. Basic research was harmed by cuts in government funding during 2012-2017, but Japanese plant biologists continue to enjoy international esteem in many fields of scholarship.
Exile was a potent form of punishment and a catalyst for change in colonial Asia between the seventeenth and early twentieth centuries. Vast networks of forced migration supplied laborers to emerging colonial settlements, while European powers banished rivals to faraway locations. Exile in Colonial Asia explores the phenomenon of exile in ten case studies by way of three categories: "kings," royals banished as political exiles; "convicts," the vast majority of those whose lives are explored in this volume, sent halfway across the world with often unexpected consequences; and "commemoration," referring to the myriad ways in which the experience and its aftermath were remembered by those exiled, relatives left behind, colonial officials, and subsequent generations of descendants, devotees, historians, and politicians. Intended for a broad readership interested in the colonial period in Asia (South and Southeast Asia in particular), the volume encompasses a range of disciplinary perspectives: anthropology, gender studies, literature, history, and Asian, Australian, and Pacific studies.In addition to presenting fascinating, little-known, and varied case studies of exile in colonial Asia and Australia, the chapters collectively offer a sweeping, contextualized, comparative approach that links the narratives of diverse peoples and locales. Rather than confining research to the European colonial archives, whenever possible the authors put special emphasis on the use of indigenous primary sources hitherto little explored. Exile in Colonial Asia invites imaginative methodological innovation in exploring multiple archives and expands our theoretical frontiers in thinking about the interconnected histories of penal deportation, labor migration, political exile, colonial expansion, and individual destinies.
The civil war between the Sri Lankan state and Tamil militants, which ended in 2009, lasted more than three decades and led to mass migration, mainly to India, Canada, England, and continental Europe. In Marrying for a Future, Sidharthan Maunaguru argues that the social institution of marriage has emerged as a critical means of building alliances between dispersed segments of Tamil communities, allowing scattered groups to reunite across national borders. Maunaguru explores how these fragmented communities were rekindled by connections fostered by key participants in and elements of the marriage process, such as wedding photographers, marriage brokers, legal documents, and transit places. Marrying for a Future contributes to transnational and diaspora marriage studies by looking at the temporary spaces through which migrants and refugees travel in addition to their home and host countries. It provides a new conceptual framework for studies on kinship and marriage and addresses a community that has been separated across borders as a result of war.
Mahatma Gandhi redefined nutrition as fundamental to building a more just world. What he chose to eat was intimately tied to his beliefs, and his key values of nonviolence, religious tolerance, and rural sustainability developed in tandem with his dietary experiments. His repudiation of sugar, chocolate, and salt expressed his active resistance to economies based on slavery, indentured labor, and imperialism. Gandhi's Search for the Perfect Diet sheds new light on important periods in Gandhi's life as they relate to his developing food ethic: his student years in London, his politicization as a young lawyer in South Africa, the 1930 Salt March challenging British colonialism, and his fasting as a means of self-purification and social protest during India's struggle for independence. What became the pillars of Gandhi's diet-vegetarianism, limiting salt and sweets, avoiding processed food, and fasting-anticipated many twenty-first-century food debates and the need to build healthier and more equitable global food systems.
In this far-ranging and erudite exploration of the South Asian past, Sumit Guha discusses the shaping of social and historical memory in world-historical context. He presents memory as the result of both remembering and forgetting and of the preservation, recovery, and decay of records. By describing how these processes work through sociopolitical organizations, Guha delineates the historiographic legacy acquired by the British in colonial India; the creation of the centralized educational system and mass production of textbooks that led to unification of historical discourses under colonial auspices; and the divergence of these discourses in the twentieth century under the impact of nationalism and decolonization. Guha brings together sources from a range of languages and regions to provide the first intellectual history of the ways in which socially recognized historical memory has been made across the subcontinent. This thoughtful study contributes to debates beyond the field of history that complicate the understanding of objectivity and documentation in a seemingly post-truth world.
Commercial cinema has been among the most powerful vectors of social and aesthetic modernization in South Asia. So argues Iftikhar Dadi in his provocative examination of cinema produced between 1956 and 1969-the long sixties-in Lahore, Pakistan, following the 1947 Partition of South Asia. These films drew freely from Bengali performance traditions, Hindu mythology, Parsi theater, Sufi conceptions of the self, Urdu lyric poetry, and Hollywood musicals, bringing these traditions into dialogue with melodrama and neorealism. Examining this layered context offers insights into a period of rapid modernization and into cultural affiliation in the South Asian present, when frameworks of multiplicity and plurality are in jeopardy. Lahore Cinema probes the role of language, rhetoric, lyric, and form in the making of cinematic meaning as well as the relevance of the Urdu cultural universe to midcentury Bombay filmmaking. Challenging the assumption of popular cinema as apolitical, Dadi explores how films allowed their audiences to navigate an accelerating modernity and tense politics by anchoring social change across the terrain of deeper cultural imaginaries. By constituting publics beyond social divides of regional, ethnic, and sectarian affiliations, commercial cinema played an influential progressive role during the mid- and later twentieth century in South Asia. Lahore Cinema is freely available in an open access edition thanks to TOME (Toward an Open Monograph Ecosystem) and the generous support of Cornell University. DOI: 10.6069/9780295750804
Migrant Ecologies: Environmental Histories of the Pacific World is the first volume explicitly dedicated to the environmental history of Earth’s largest ocean. Covering nearly one-third of the planet, the Pacific Ocean is remarkable for its diverse human and non-human inhabitants, their astounding long-distance migrations over time, and their profound influences on other parts of the world. This book creates an understanding of the past, present, and futures of the lands, seas, peoples, practices, microbes, animals, plants, and other natural forces that shape the Pacific. It effectively argues for the existence of an interconnected Pacific World environmental history, as well as for the Pacific Ocean as a necessary framework for understanding that history. The fifteen chapters in this comprehensive collection, written by leading experts from across the globe, span a vast array of topics, from disease ecology and coffee cultivation to nuclear testing and whaling practices. They explore regions stretching from the Tuamotu Archipelago in the south Pacific to the Kamchatka Peninsula in the far north, resisting the depiction of the Pacific as isolated and uninhabited. What unites these diverse contributions is a concern for how the people, places, and non-human beings of the Pacific World have been shaped by, and have in turn modified, their oceanic realm. Building on a recent renaissance in Pacific history, these chapters make a powerful argument for the importance of the Pacific World as a coherent unit of analysis and a valuable lens through which to examine past, ongoing, and emerging environmental issues. By showcasing surprising and innovative perspectives on the environmental histories of the peoples and ecosystems in and around the Pacific Ocean, this work adds to current conversations and debates about the Pacific World and offers myriad opportunities for further discussions, both inside and outside of the classroom.
In this first book-length study of Mumbai’s taxi industry and of the livelihoods that surround it, Tarini Bedi draws from the lives and voices of chillia taxi drivers who have sustained a hereditary trade for more than a century. Bedi considers the Bombay taxi in all its forms: a material object that is driven, an economic and political connection, an expression of kinship, an embodiment of urban time and technology, and more. She illustrates how the accumulation of capital in this masculinized and mobile trade depends on forms of fixed domestic labor and an ethics of care, and how connections among these factors impact the production and reshaping of working-class personhood and laboring subjects. From beginning to end, the world of Mumbai automobility unfolds through depiction of the sensory, embodied, and political domains of taxi drivers’ work. While most understandings of automobility remain tied to Western assumptions, patterns of driving, (sub)urbanization, and engagements with the road, realities in the Global South differ. Mumbai Taximen provides a correction to this imbalance from Mumbai through a timely exploration of South Asian social, material, political, labor, and technological histories and practices of motoring and automobility.
In the late nineteenth and early twentieth centuries, Bombay was beset by crises such as famine and plague. Yet, rather than halting the flow of capital, these crises served to secure it. In colonial Bombay, capitalists and governors, Indian and British alike, used moments of crisis to justify interventions that delimited the city as a distinct object and progressively excluded laborers and migrants from it. Town planners, financiers, and property developers joined forces to secure the city as a space for commerce and encoded shelter types as legitimate or illegitimate. By the early twentieth century, the slum emerged as a particularly useful category of stigmatization that would animate city-making projects in subsequent decades. Sheetal Chhabria locates the origins of Bombay's now infamous "slum problem" in the broader histories of colonialism and capitalism. She not only challenges assumptions about colonial urbanization and cities in the global south, but also provides a new analytical approach to urban history. Making the Modern Slum shows how the wellbeing of the city-rather than of its people-became an increasingly urgent goal of government, positioning agrarian distress, famished migrants, and the laboring poor as threats to be contained or excluded.
In the enchanted world of Braj, the primary pilgrimage center in north India for worshippers of Krishna, each stone, river, and tree is considered sacred. In Climate Change and the Art of Devotion, Sugata Ray shows how this place-centered theology emerged in the wake of the Little Ice Age (ca. 1550-1850), an epoch marked by climatic catastrophes across the globe. Using the frame of geoaesthetics, he compares early modern conceptions of the environment and current assumptions about nature and culture. A groundbreaking contribution to the emerging field of eco-art history, the book examines architecture, paintings, photography, and prints created in Braj alongside theological treatises and devotional poetry to foreground seepages between the natural ecosystem and cultural production. The paintings of deified rivers, temples that emulate fragrant groves, and talismanic bleeding rocks that Ray discusses will captivate readers interested in environmental humanities and South Asian art history. Art History Publication Initiative. For more information, visit http://arthistorypi.org/books/climate-change-and-the-art-of-devotion
Land of Plants in Motion is the first in any language to examine two companion stories: (1) the rise of an East Asian floristic zone and how the Japanese islands evolved an astonishing wealth of plant species, and (2) the growth of Japanese botanical sciences. The majority of plant species regarded as ""Japanese"" trace their origins to western China and the eastern Himalaya but are so indigenized that they often seem native today. Early modern scientists in Japan drew on knowledge of Chinese herbal medicine but achieved distinctive insights into plant life commensurate with but separate from their European counterparts. Scholars at the University of Tokyo pioneered Japanese plant biology in the late nineteenth century. They incorporated Western botanical methods but sought a degree of difference in taxonomy while also gaining international legitimacy through publications in English. Japan's age of empire (1895-1945) was less about plant exploration and more about plant collection, for both scientific and economic benefits. Displays of species from throughout the empire made Japan's sphere of colonization and conquest visible at home. The infrastructure for research and instruction expanded slowly after World War Two: new laboratories, botanical gardens, scholarly societies, and publications eventually allowed for great diversity of specialized study, especially with the growth of molecular biology in the 1970s and DNA research in the 1980s. Basic research was harmed by cuts in government funding during 2012-2017, but Japanese plant biologists continue to enjoy international esteem in many fields of scholarship.
Although demographically a minority in Kerala, India, Syrian Christians are not a subordinated community. They are caste-, race-, and class-privileged, and have long benefitted, both economically and socially, from their privileged position. Focusing on Syrian Christian women, Sonja Thomas explores how this community illuminates larger questions of multiple oppressions, privilege and subordination, racialization, and religion and secularism in India. In Privileged Minorities, Thomas examines a wide range of sources, including oral histories, ethnographic interviews, and legislative assembly debates, to interrogate the relationships between religious rights and women's rights in Kerala. Using an intersectional approach, and US women of color feminist theory, she demonstrates the ways that race, caste, gender, religion, and politics are inextricably intertwined, with power and privilege working in complex and nuanced ways. By attending to the ways in which inequalities within groups shape very different experiences of religious and political movements in feminist and rights-based activism, Thomas lays the groundwork for imagining new feminist solidarities across religions, castes, races, and classes.
Although demographically a minority in Kerala, India, Syrian Christians are not a subordinated community. They are caste-, race-, and class-privileged, and have long benefitted, both economically and socially, from their privileged position. Focusing on Syrian Christian women, Sonja Thomas explores how this community illuminates larger questions of multiple oppressions, privilege and subordination, racialization, and religion and secularism in India. In Privileged Minorities, Thomas examines a wide range of sources, including oral histories, ethnographic interviews, and legislative assembly debates, to interrogate the relationships between religious rights and women's rights in Kerala. Using an intersectional approach, and US women of color feminist theory, she demonstrates the ways that race, caste, gender, religion, and politics are inextricably intertwined, with power and privilege working in complex and nuanced ways. By attending to the ways in which inequalities within groups shape very different experiences of religious and political movements in feminist and rights-based activism, Thomas lays the groundwork for imagining new feminist solidarities across religions, castes, races, and classes.
Tech companies such as Google, Amazon, and Microsoft promote the free flow of data worldwide, while relying on foreign temporary IT workers to build, deliver, and support their products. However, even as IT companies use technology and commerce to transcend national barriers, their transnational employees face significant migration and visa constraints. In this revealing ethnography, Amy Bhatt shines a spotlight on Indian IT migrants and their struggles to navigate career paths, citizenship, and belonging as they move between South Asia and the United States. Through in-depth interviews, Bhatt explores the complex factors that shape IT transmigration and settlement, looking at Indian cultural norms, kinship obligations, friendship networks, gendered and racialized discrimination in the workplace, and inflexible and unstable visa regimes that create worker vulnerability. In particular, Bhatt highlights women’s experiences as workers and dependent spouses who move as part of temporary worker programs. Many of the women interviewed were professional peers to their husbands in India but found themselves “housewives” stateside, unable to secure employment because of visa restrictions. Through her focus on the unpaid and feminized placemaking and caregiving labor these women provide, Bhatt shows how women’s labor within the household is vital to the functioning of the flexible and transnational system of IT itself.
This multilayered historical ethnography of Bodh Gaya - the place of Buddha's enlightenment in the north Indian state of Bihar - explores the spatial politics surrounding the transformation of the Mahabodhi Temple Complex into a UNESCO World Heritage site in 2002. The rapid change from a small town based on an agricultural economy to an international destination that attracts hundreds of thousands of Buddhist pilgrims and visitors each year has given rise to a series of conflicts that foreground the politics of space and meaning among Bodh Gaya's diverse constituencies. David Geary examines the modern revival of Buddhism in India, the colonial and postcolonial dynamics surrounding archaeological heritage and sacred space, and the role of tourism and urban development in India.
Empire of Convicts focuses on male and female Indians incarcerated in Southeast Asia for criminal and political offenses committed in colonial South Asia. From the seventeenth century onward, penal transportation was a key strategy of British imperial rule, exemplified by deportations first to the Americas and later to Australia. Case studies from the insular prisons of Bengkulu, Penang, and Singapore illuminate another carceral regime in the Indian Ocean World that brought South Asia and Southeast Asia together through a global system of forced migration and coerced labor. A major contribution to histories of crime and punishment, prisons, law, labor, transportation, migration, colonialism, and the Indian Ocean World, Empire of Convicts narrates the experiences of Indian bandwars (convicts) and shows how they exercised agency in difficult situations, fashioning their own worlds and even becoming "their own warders." Anand A. Yang brings long journeys across kala pani (black waters) to life in a deeply researched and engrossing account that moves fluidly between local and global contexts.
Enclaves along the India-Bangladesh border have posed conceptual and pragmatic challenges to both states since Partition in 1947. These pieces of India inside of Bangladesh, and vice versa, are spaces in which national security, belonging, and control are shown in sharp relief. Through ethnographic and historical analysis, Jason Cons argues that these spaces are key locations for rethinking the production of territory in South Asia today. Sensitive Space examines the ways that these areas mark a range of anxieties over territory, land, and national survival and lead us to consider why certain places emerge as contentious, and often violent, spaces at the margins of nation and state. Offering lessons for the study of enclaves, lines of control, restricted areas, gray spaces, and other geographic anomalies, Sensitive Space develops frameworks for understanding the persistent confusions of land, community, and belonging in border zones. It further provides ways to think past the categories of sovereignty and identity to reimagine territory in South Asia and beyond. |
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