Jessica Hinchy – författare

Children and Knowledge sheds light on what it is to be a child in India in the contemporary moment and in history. While acknowledging the ways Indian children are situated within structures of power, this volume foregrounds innovative methodologies for conducting research into childhood and children’s lives that meaningfully engage with young people’s understandings, stories and agency. The chapters probe conceptualisations of Indian childhoods, and interrogate both singularising models of childhood and the idea of ‘multiple childhoods’. The contributors use the theme 'children and knowledge' to analyse young people’s interactions with institutions of modernity and social structures – including gender, family, class, community and caste, as well as media, markets and development – that often marginalise and frame children in multiple, cumulative ways. The chapters juxtapose and triangulate three approaches to knowledge: knowledge about children; knowledge for children; and children’s own knowledge. Taken together, the chapters demonstrate how this juxtaposition is a useful framework for the analysis of historical and contemporary Indian social processes. Demonstrating that understanding Indian children’s experiences and knowledgeable perspectives is fundamental to any proper understanding of social complexity and change Children and Knowledge will be of great interest to scholars of childhoods studies, gender, education and South Asian studies. The book was originally published as a special issue of South Asian History and Culture.

Children and Knowledge sheds light on what it is to be a child in India in the contemporary moment and in history. While acknowledging the ways Indian children are situated within structures of power, this volume foregrounds innovative methodologies for conducting research into childhood and children’s lives that meaningfully engage with young people’s understandings, stories and agency. The chapters probe conceptualisations of Indian childhoods, and interrogate both singularising models of childhood and the idea of ‘multiple childhoods’. The contributors use the theme 'children and knowledge' to analyse young people’s interactions with institutions of modernity and social structures – including gender, family, class, community and caste, as well as media, markets and development – that often marginalise and frame children in multiple, cumulative ways. The chapters juxtapose and triangulate three approaches to knowledge: knowledge about children; knowledge for children; and children’s own knowledge. Taken together, the chapters demonstrate how this juxtaposition is a useful framework for the analysis of historical and contemporary Indian social processes. Demonstrating that understanding Indian children’s experiences and knowledgeable perspectives is fundamental to any proper understanding of social complexity and change Children and Knowledge will be of great interest to scholars of childhoods studies, gender, education and South Asian studies. The book was originally published as a special issue of South Asian History and Culture.

In 1865, the British rulers of north India resolved to bring about the gradual 'extinction' of transgender Hijras. This book, the first in-depth history of the Hijra community, illuminates the colonial and postcolonial governance of gender and sexuality and the production of colonial knowledge. From the 1850s, colonial officials and middle class Indians increasingly expressed moral outrage at Hijras' feminine gender expression, sexuality, bodies and public performances. To the British, Hijras were an ungovernable population that posed a danger to colonial rule. In 1871, the colonial government passed a law that criminalised Hijras, with the explicit aim of causing Hijras' 'extermination'. But Hijras evaded police, kept on the move, broke the law and kept their cultural traditions alive. Based on extensive archival work in India and the UK, Jessica Hinchy argues that Hijras were criminalised not simply because of imported British norms, but due to a complex set of local factors, including elite Indian attitudes.