Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

Seeks to explore the nature of the relationship between Britain and India at the height of imperial expansion. This collection is of interest among academic communities exploring British and Indian history. It is useful for literary, cultural and urban historians working in this area.

The essays in this volume bring together historians and anthropologists to reflect on the place of history within present-day conditions. The central focus here is on aspects of the popular, on the ways in which the popular relates to the scientific, the professional, the aesthetic, the religious, the legal and the political. These essays represent a critique of the disciplinary practices of history. They examine the historian's practices and assumptions, being mainly concerned with finding a set of practices of history-writing that are both truthful and ethical. They are united by the desire to find a way out of the self-constructed cage of scientific history that has made historians wary of the popular. In his introduction, Partha Chatterjee spells out some of the requirements for this new analysis of the popular. He stresses the fact that in contemporary industrializing societies the popular should not be taken to be a homogeneous mass. On the contrary, he states, an awareness of the variety and innovativeness of the contemporary popular could rejuvenate academic historiography.

The forms of liberal government that emerged after World War II are in the midst of a profound crisis. In I Am the People, Partha Chatterjee reconsiders the concept of popular sovereignty in order to explain today's dramatic outburst of movements claiming to speak for "the people." To uncover the roots of populism, Chatterjee traces the twentieth-century trajectory of the welfare state and neoliberal reforms. Mobilizing ideals of popular sovereignty and the emotional appeal of nationalism, anticolonial movements ushered in a world of nation-states while liberal democracies in Europe guaranteed social rights to their citizens. But as neoliberal techniques shrank the scope of government, politics gave way to technical administration by experts. Once the state could no longer claim an emotional bond with the people, the ruling bloc lost the consent of the governed. To fill the void, a proliferation of populist leaders have mobilized disaffected groups into a battle that they define as the authentic people against entrenched oligarchy. Once politics enters a spiral of competitive populism, Chatterjee cautions, there is no easy return to pristine liberalism. Only a counter-hegemonic social force that challenges global capital and facilitates the equal participation of all peoples in democratic governance can achieve significant transformation. Drawing on thinkers such as Antonio Gramsci, Michel Foucault, and Ernesto Laclau and with a particular focus on the history of populism in India, I Am the People is a sweeping, theoretically rich account of the origins of today's tempests.

The "Little Clay Cart" is, for Sanskrit theatre, atypically romantic, funny, and thrilling. This most human of Sanskrit plays is Shakespearian in its skilful drawing of characters and in the plot's direct clarity. One of the earliest Sanskrit dramas, "Little Clay Cart" was created in South India, perhaps in the seventh century CE. Set in the city of Ujjain, so secular and universal is the story that it can be situated in any society, and it has, including in Bollywood film and by the BBC. Charu datta, a bankrupt married merchant, is extramaritally involved with a wealthy courtesan, Vas nta sena. The king's vile brother-in-law, unable to win Vas nta sena's love, strangles her, and accuses Charu datta. The court decides the case hastily, condemning Charu datta to death. Fortunately, our heroine rises from the dead to save her beloved, and all applaud their love. At this climax, the regime changes, and the rebel-turned-king makes Charu datta lord of an adjacent city.

The forms of liberal government that emerged after World War II are in the midst of a profound crisis. In I Am the People, Partha Chatterjee reconsiders the concept of popular sovereignty in order to explain today's dramatic outburst of movements claiming to speak for "the people." To uncover the roots of populism, Chatterjee traces the twentieth-century trajectory of the welfare state and neoliberal reforms. Mobilizing ideals of popular sovereignty and the emotional appeal of nationalism, anticolonial movements ushered in a world of nation-states while liberal democracies in Europe guaranteed social rights to their citizens. But as neoliberal techniques shrank the scope of government, politics gave way to technical administration by experts. Once the state could no longer claim an emotional bond with the people, the ruling bloc lost the consent of the governed. To fill the void, a proliferation of populist leaders have mobilized disaffected groups into a battle that they define as the authentic people against entrenched oligarchy. Once politics enters a spiral of competitive populism, Chatterjee cautions, there is no easy return to pristine liberalism. Only a counter-hegemonic social force that challenges global capital and facilitates the equal participation of all peoples in democratic governance can achieve significant transformation. Drawing on thinkers such as Antonio Gramsci, Michel Foucault, and Ernesto Laclau and with a particular focus on the history of populism in India, I Am the People is a sweeping, theoretically rich account of the origins of today's tempests.

Partha Chatterjee, a pioneering theorist known for his disciplinary range, builds on his theory of "political society" and reinforces its salience to contemporary political debate. Dexterously incorporating the concerns of South Asian studies, postcolonialism, the social sciences, and the humanities, Chatterjee broadly critiques the past three hundred years of western political theory to ask, Can democracy be brought into being, or even fought for, in the image of Western democracy as it exists today?

Using the example of postcolonial societies and their political evolution, particularly communities within India, Chatterjee undermines the certainty of liberal democratic theory in favor of a realist view of its achievements and limitations. Rather than push an alternative theory, Chatterjee works solely within the realm of critique, proving political difference is not always evidence of philosophical and cultural backwardness outside of the West. Resisting all prejudices and preformed judgments, he deploys his trademark, genre-bending, provocative analysis to upend the assumptions of postcolonial studies, comparative history, and the common claims of contemporary politics.

In its early phase, "Subaltern Studies" dealt extensively with the issue of community and violence in the context of peasant uprisings. Once the problems of peasant involvement in the modern politics of the nation were subjected to the same critical scrutiny, complexities in that relationship began to emerge. A new dimension was introduced when gender and national politics came to be taken seriously and in this volume the whole range of new issues raised by the relations between community, gender and violence are addressed. The question of women and the nation, especially among minorities, features strongly in this work. Qadri Ismail examines the claims of Tamil nationalism in Sri Lanka from the standpoint of the Southern Tamil woman; Aamir Mufti looks not at the familiar gendered figure of the nation as mother but, from the standpoint of the rejected minority, at the brutalized prostitute; while Tejaswini Niranjana writes on the "new woman" in contemporary Indian cinema. Further chapters look at women and minorities in the context of the law: Flavia Agnes examines the colonial and nationalist histories of the Hindu law of marriage and women's property, Nivedita Menon critically reviews the Indian debate over the universal civil code, and David Scott discusses, with an eye to Sri Lanka, the concept of minority rights within modern theories of citizenship. The issue of violence is taken up by Satish Deshpande in his study of the imagined space within which the new Hindu Right seeks to assert its dominance, and by Pradeep Jeganathan in his exploration of violence in the cultivation of masculinity. In her conclusion, Gayatri Chakravorty Spivak considers the position within a globalized economic space of the "new subaltern" - the Third World labouring woman.

In its early phase, "Subaltern Studies" dealt extensively with the issue of community and violence in the context of peasant uprisings. Once the problems of peasant involvement in the modern politics of the nation were subjected to the same critical scrutiny, complexities in that relationship began to emerge. A new dimension was introduced when gender and national politics came to be taken seriously and in this volume the whole range of new issues raised by the relations between community, gender and violence are addressed. The question of women and the nation, especially among minorities, features strongly in this work. Qadri Ismail examines the claims of Tamil nationalism in Sri Lanka from the standpoint of the Southern Tamil woman; Aamir Mufti looks not at the familiar gendered figure of the nation as mother but, from the standpoint of the rejected minority, at the brutalized prostitute; while Tejaswini Niranjana writes on the "new woman" in contemporary Indian cinema. Further chapters look at women and minorities in the context of the law: Flavia Agnes examines the colonial and nationalist histories of the Hindu law of marriage and women's property, Nivedita Menon critically reviews the Indian debate over the universal civil code, and David Scott discusses, with an eye to Sri Lanka, the concept of minority rights within modern theories of citizenship. The issue of violence is taken up by Satish Deshpande in his study of the imagined space within which the new Hindu Right seeks to assert its dominance, and by Pradeep Jeganathan in his exploration of violence in the cultivation of masculinity. In her conclusion, Gayatri Chakravorty Spivak considers the position within a globalized economic space of the "new subaltern" - the Third World labouring woman.

In 1921 a traveling religious man appeared in eastern British Bengal. Soon residents began to identify this half-naked and ash-smeared sannyasi as none other than the Second Kumar of Bhawal--a man believed to have died twelve years earlier, at the age of twenty-six. So began one of the most extraordinary legal cases in Indian history. The case would rivet popular attention for several decades as it unwound in courts from Dhaka and Calcutta to London.

This narrative history tells an incredible story replete with courtroom drama, sexual debauchery, family intrigue, and squandered wealth. With a novelist's eye for interesting detail, Partha Chatterjee sifts through evidence found in official archives, popular songs, and backstreet Bangladeshi bookshops. He evaluates the case of the man claiming, with the support of legions of tenants and relatives, to be the long-lost Kumar. And he considers the position of the sannyasi's detractors, including the colonial government and the Kumar's young widow, who resolutely refused to meet the man she denounced as an impostor.

Along the way, Chatterjee introduces us to a fascinating range of human character, gleans insights into the nature of human identity, and examines the relation between scientific evidence, legal truth, and cultural practice. The story he tells unfolds alongside decades of Indian history. Its plot is shaped by changing gender and class relations and punctuated by critical historical events, including the onset of World War II, the Bengal famine of 1943, and the Great Calcutta Killings. And by identifying the earliest erosion of colonialism and the growth of nationalist thinking within the organs of colonial power, Chatterjee also gives us a secret history of Indian nationalism.

In this book, the prominent theorist Partha Chatterjee looks at the creative and powerful results of the nationalist imagination in Asia and Africa that are posited not on identity but on difference with the nationalism propagated by the West. Arguing that scholars have been mistaken in equating political nationalism with nationalism as such, he shows how anticolonialist nationalists produced their own domain of sovereignty within colonial society well before beginning their political battle with the imperial power. These nationalists divided their culture into material and spiritual domains, and staked an early claim to the spiritual sphere, represented by religion, caste, women and the family, and peasants. Chatterjee shows how middle-class elites first imagined the nation into being in this spiritual dimension and then readied it for political contest, all the while "normalizing" the aspirations of the various marginal groups that typify the spiritual sphere.

While Chatterjee's specific examples are drawn from Indian sources, with a copious use of Bengali language materials, the book is a contribution to the general theoretical discussion on nationalism and the modern state. Examining the paradoxes involved with creating first a uniquely non-Western nation in the spiritual sphere and then a universalist nation-state in the material sphere, the author finds that the search for a postcolonial modernity is necessarily linked with past struggles against modernity.

Part of the 'Occasional Papers' series of CSSSC, this essay is a brief, and sharply posed, exchange between Dipesh Chakrabarty and Ranajit Das Gupta on working class consciousness in Bengal. it posits that this consciousness is not a mechanical outcome of the capitalist mode of production, it is not a thing but a process; that even failure must be taken on board in order to flesh out that process; that not only was the working class present (and therefore conscious) of its own making, but drew from rich pre-capitalist cultural traditions of dissent, rebellion and republicanism. The essay asks pertinent questions about the morality of labour, history of peasant revolts, capitalist intervention, religious discrimination among labourers etc.