Arnab Roy Chowdhury – författare

Russian Social Thought in the 19th Century is a comprehensive introduction to pre-Soviet Russian social theory, tracing its evolution through the works of influential thinkers such as Pyotr Chaadaev, Leo Mechnikov, Mikhail Bakunin, Pyotr Kropotkin, and Pavel Lilienfeld. This pioneering text weaves together a chronological narrative that highlights the overlapping contributions of these intellectuals, rediscovering the broader roots of sociology within Russia’s rich historical and philosophical landscape. By synthesizing key ideas and movements, the book provides an indispensable foundation for understanding the development of Russian social thought and its enduring impact on global intellectual traditions.Designed for an academic and scholarly audience, this book is an essential resource for students, educators, and researchers in Russian social theory, philosophy, sociology, history, and political science. It invites readers to delve deeply into the intellectual currents of 19th-century Russia, offering fresh insights and critical perspectives for those seeking to expand their understanding of social theory’s historical dimensions.

Russian Social Thought in the 19th Century is a comprehensive introduction to pre-Soviet Russian social theory, tracing its evolution through the works of influential thinkers such as Pyotr Chaadaev, Leo Mechnikov, Mikhail Bakunin, Pyotr Kropotkin, and Pavel Lilienfeld. This pioneering text weaves together a chronological narrative that highlights the overlapping contributions of these intellectuals, rediscovering the broader roots of sociology within Russia’s rich historical and philosophical landscape. By synthesizing key ideas and movements, the book provides an indispensable foundation for understanding the development of Russian social thought and its enduring impact on global intellectual traditions.Designed for an academic and scholarly audience, this book is an essential resource for students, educators, and researchers in Russian social theory, philosophy, sociology, history, and political science. It invites readers to delve deeply into the intellectual currents of 19th-century Russia, offering fresh insights and critical perspectives for those seeking to expand their understanding of social theory’s historical dimensions.

This book brings together the postcolonial and postsocialist conditions of the post-Soviet space and the Indian subcontinent through the study of human–nature relationships. These two regions are not only geographically entangled through Eurasia but are also characterized by hybrid modernization trajectories shaped by diverse socio-political responses to Western modernity and the blending of Western and non-Western ideas. Contemporary environmental debates, practices, and discourses beyond the Western liberal model are explored, with a focus on local resistance and adaptation, state interventions, and resource exploitation in the Eurasian space.The chapters in this volume examine grassroots responses to environmental disruptions caused by modernizing legacies and ongoing extractive practices. It is demonstrated that ways of relating to the natural environment and space in the Eurasian region are deeply intertwined with questions of identity, which, in turn, reshape social life and communities’ political engagement with the state. The transformative role of ecology, space, and identity in reshaping the social and political arenas in these regions is tracked, offering insights into the complex interplay between modernization, environmental change, and human agency.This book is an essential read for students and scholars of environmental studies, postcolonial studies, postsocialist studies, geography, anthropology, and political science. It is also relevant to interdisciplinary researchers interested in human–nature relationships, identity politics, and the socio-political dynamics of the Eurasian region.The chapters in this book were originally published as a special issue of Globalizations.

Boundaries, borders and margins are related concepts and realities, and each of these can be conceptualized and organized in closed or open ways—with degrees of closure or openness. The logics of stasis and closure, as well as cults of exclusivist and exclusionary sovereignty, are reflected and embodied in the closed xenophobic conceptualization and organization of boundaries, borders and margins. But, an open conceptualization of the borderlands, where mixing and hybridity take place at a rapid, even dizzying, pace, gives rise to Creolization—at the threshold of sovereignties, which can also be imagined. At present, our border zones are spaces of anxiety-ridden security arrangements, violence and death. The existing politics of boundary maintenance is wedded to a cult of sovereignty at various levels, which produces bare lives, bodies and lands. We need the new art of border-crossing to be defined by the notion of camaraderie and shared sovereignties and non-sovereignties. Border zones can also be zones of meetings, communication, transcendence and festive celebration of the limits of our identities. Thus, we need a new art and politics of boundary transmutation, transformation and transcendence, in the broadest possible sense, that entails the production of spatial, scalar, somatic, cognitive, affective and spiritual transitions.