The emergence of new media today in South Asia has signalled an event, the meaning of which remains obscure but whose reality is rapidly evolving along gradients of intensity and experience. Contemporary media in and from South Asia have come to sense a new arrangement of value, sensation, and force - new forms of becoming that might be usefully termed as 'media ecologies'. This evolution from nation-based forms of communication (Doordarshan, All India Radio, the "national" feudal romance) to simultaneous global ones conform and mutate the structures of feeling of local, national, diasporic and transnational belonging. This collection of original essays is concerned with understanding how people are making meaning from the new media and how subaltern tinkering (pirating, peer to peer file sharing, hacking, noise jamming, indymedia, etc.) does things to and in the new media. This exciting works helps us to make sense of the creation of new publics, new affects and new experiences of pleasure and value in convergences of intermedia in a fast developing South Asia context.

This book was originally published as a special issue of South Asian Popular Culture.

The emergence of new media today in South Asia has signalled an event, the meaning of which remains obscure but whose reality is rapidly evolving along gradients of intensity and experience. Contemporary media in and from South Asia have come to sense a new arrangement of value, sensation, and force - new forms of becoming that might be usefully termed as 'media ecologies'. This evolution from nation-based forms of communication (Doordarshan, All India Radio, the "national" feudal romance) to simultaneous global ones conform and mutate the structures of feeling of local, national, diasporic and transnational belonging. This collection of original essays is concerned with understanding how people are making meaning from the new media and how subaltern tinkering (pirating, peer to peer file sharing, hacking, noise jamming, indymedia, etc.) does things to and in the new media. This exciting works helps us to make sense of the creation of new publics, new affects and new experiences of pleasure and value in convergences of intermedia in a fast developing South Asia context. This book was originally published as a special issue of South Asian Popular Culture.

Indian cinematic traditions have always relied on eclectic ways of figuration that combine signs and affects of desire and abomination. That is, incarnations often emerge at critical interfaces between good/bad, Indian/western, self/other, virtue/vice, myth/reality, and so on. Such figures are products of discontinuous assembling processes that cut through dyadic arrangements and pass the same character/body/identity via different, often contradictory, moral economies and sign systems. These many-armed, complex modes of figuration carry a special tenacity in Indian cinema for many reasons, but perhaps most importantly because the template of classical realist narration usually has had limited authority over its proceedings. Perpetually caught between the home and the world, between elation and agony, such cinematic entities carry in them the diverse, contending energies of the overall assembling arena of Indian modernity itself. The essays in this volume consider the issue of figuration in the broadest sense, including formations that are supra-individual, animalistic, divine and machinic.

This volume brings together a series of essays that interrogate the notion of figuration in Indian cinemas. The essays collectively argue that the figures which exhibit maximum tenacity in Indian cinema often emerge in the interface of recognizable binaries: self/other, Indian/foreign, good/bad, virtue/vice, myth/reality and urban/rural.

In Hindutva as Political Monotheism, Anustup Basu offers a genealogical study of Hindutva-Hindu right-wing nationalism-to illustrate the significance of Western anthropology and political theory to the idea of India as a Hindu nation. Connecting Nazi jurist Carl Schmitt's notion of political theology to traditional theorems of Hindu sovereignty and nationhood, Basu demonstrates how Western and Indian theorists subsumed a vast array of polytheistic, pantheistic, and henotheistic cults featuring millions of gods into a singular edifice of faith. Basu exposes the purported "Hindu Nation" as itself an orientalist vision by analyzing three crucial moments: European anthropologists' and Indian intellectuals' invention of a unified Hinduism during the long nineteenth century; Indian ideologues' adoption of ethnoreligious nationalism in pursuit of a single Hindu way of life in the twentieth century; and the transformations of this project in the era of finance capital, Bollywood, and new media. Arguing that Hindutva aligns with Enlightenment notions of nationalism, Basu foregrounds its significance not just to Narendra Modi's right-wing, anti-Muslim government but also to mainstream Indian nationalism and its credo of secularism and tolerance.

In Hindutva as Political Monotheism, Anustup Basu offers a genealogical study of Hindutva-Hindu right-wing nationalism-to illustrate the significance of Western anthropology and political theory to the idea of India as a Hindu nation. Connecting Nazi jurist Carl Schmitt's notion of political theology to traditional theorems of Hindu sovereignty and nationhood, Basu demonstrates how Western and Indian theorists subsumed a vast array of polytheistic, pantheistic, and henotheistic cults featuring millions of gods into a singular edifice of faith. Basu exposes the purported "Hindu Nation" as itself an orientalist vision by analyzing three crucial moments: European anthropologists' and Indian intellectuals' invention of a unified Hinduism during the long nineteenth century; Indian ideologues' adoption of ethnoreligious nationalism in pursuit of a single Hindu way of life in the twentieth century; and the transformations of this project in the era of finance capital, Bollywood, and new media. Arguing that Hindutva aligns with Enlightenment notions of nationalism, Basu foregrounds its significance not just to Narendra Modi's right-wing, anti-Muslim government but also to mainstream Indian nationalism and its credo of secularism and tolerance.