There is much in Vasant Moon's extraordinary story of his vasti, his childhood neighbourhood in India, that would probably be true of any urban ghetto anywhere in the world. But there is much that is peculiarly and vividly Indian. In this first autobiography of a so-called Untouchable, we learn about the inescapable hierarchy imposed by caste, based on ancient principles of heriditary pollution. We see the unmatched importance of the heroic Dr. B. R. Ambedkar for India's awakened and newly ambitious Dalits. We feel, viscerally, Nagpur's heat and the joy brought by the monsoon. Vasant Moon's Vasti, the first Dalit autobiography to be published in English, is a moving and eloquent testament to a uniquely Indian life as well as to the universal human spirit.

This study describes and analyses the new social movements that have arisen in India over the past two decades, in particular the anti-caste movement (of both the untouchables and the lower-middle castes), the women's liberation movement, the farmers' movement (centred on struggles arising out of their integration into a state-controlled capitalist market), and the environmental movements (opposition to destructive development, including resistance to big dam projects and the search for alternatives). Rooted in participant observation, it focuses on the ideologies and self-understanding of the movements themselves. The central themes of this book are the origin of movements in the socio-economic contradictions of post-independence India; their effect on political developments, in particular the disintegration of Congress hegemony; their relation to "traditional Marxist" theory and Communist practice; and their groping toward a synthesis of theory and practice that constitutes a new social vision distinct from traditional Marxism.

This study describes and analyses the new social movements that have arisen in India over the past two decades, in particular the anti-caste movement (of both the untouchables and the lower-middle castes), the women's liberation movement, the farmers' movement (centred on struggles arising out of their integration into a state-controlled capitalist market), and the environmental movements (opposition to destructive development, including resistance to big dam projects and the search for alternatives). Rooted in participant observation, it focuses on the ideologies and self-understanding of the movements themselves. The central themes of this book are the origin of movements in the socio-economic contradictions of post-independence India; their effect on political developments, in particular the disintegration of Congress hegemony; their relation to "traditional Marxist" theory and Communist practice; and their groping toward a synthesis of theory and practice that constitutes a new social vision distinct from traditional Marxism.

Tukoba (Tukaram) was a seventeenth-century Bhakti Sant (saint-poet) of the Varkari movement in Maharashtra. He is still considered the best Marathi poet. These new translations by Gail Omvedt and Bharat Patankar seek to capture the wonder of his writing, his lyricism and his profound meanings.

The colonial period saw important social movements in India. Among the strongest of these was non-Brahman movement in Maharashtra. Its founder was a remarkable intellectual and social activist from the gardener (Mali) caste, Jotirao Phule (1827-90). His writings laid the foundations of the movement, and the Satyashodhak Samaj (Truthseekers Society) which he founded in 1873, became its primary radical organisation, lasting until the 1930s. Shahu Maharaj, the Maratha maharaja of Kolhapur, who turned against Brahmans because they considered him a shudra, and became radicalised from this, was a major patron. The heyday of the movement took place between 1910 and 1930, when the Satyashodhak Samaj carried the message of anti-caste anti-Brahmanism throughout Maharashtra; one of its offshoots was a strong peasant movement. In the 1920s a political party emerged, as did Dr B R Ambedkar's Dalit movement, which drew sustenance also from support of the non-Brahmans and patrons such as Shahu Maharaj. Young radicals such as Keshavrao Jedhe and Dinkarrao Javalkar challenged Brahman cultural dominance in Pune and intervened in the Brahman-dominated Communist movement in Mumbai. By the 1930s, however, the movement died away as the majority of its activists joined Congress. It has left a strong heritage, but the failure to really link nationalism with a strong anti-caste movement has left a heritage of continued and often unadmitted dominance of caste in Indian society today. This classic study on the non-Brahman movement in western India is invaluable for scholars of sociology, caste movements, Dalit studies and colonialism.