Lloyd I. Rudolph – författare

The fascination of Colonel James Tod, one of the earliest colonial ethnographers, with the cultural practices, communities and histories of the people of Rajasthan led to a meticulous compilation of information about the region and its people, whom he deeply admired. His two-volume masterwork, Annals and Antiquities of Rajasthan, published in London in 1829 and 1832, inspired generations of popular renderings of the past, including nationalist and vernacular imaginations in the whole of South Asia. Tod's narrative style reflects the influence of Romanticism, medieval feudalism, and civilizational progress starkly at variance with the official colonial view of the pre-British past of India. What was the source of this 'romanticism' of Colonel Tod? Susanne and Lloyd Rudolph contextualize the formation of Tod's ideas and their reception through documents written by or to Tod, which help in situating and contextualizing his life work. Interestingly, the second part of the book collects the exchange between Tod and James Mill in the British parliament over the administration of British territories in India with Rajputana as a case study. This book thus significantly contributes to the exploration of knowledge-formation in colonial India and its contemporary influence.

Gandhi, with his loincloth and walking stick, seems an unlikely advocate of postmodernism. But in Postmodern Gandhi, Lloyd and Susanne Rudolph portray him as just that in eight thought-provoking essays that aim to correct the common association of Gandhi with traditionalism.Combining core sections of their influential book Gandhi: The Traditional Roots of Charisma with substantial new material, the Rudolphs reveal here that Gandhi was able to revitalize tradition while simultaneously breaking with some of its entrenched values and practices. Exploring his influence both in India and abroad, they tell the story of how in London the young activist was shaped by the antimodern “other West” of Ruskin, Tolstoy, and Thoreau and how, a generation later, a mature Gandhi’s thought and action challenged modernity’s hegemony. Moreover, the Rudolphs argue that Gandhi’s critique of modern civilization in his 1909 book Hind Swaraj was an opening salvo of the postmodern era and that his theory and practice of nonviolent collective action (satyagraha) articulate and exemplify a postmodern understanding of situational truth. This radical interpretation of Gandhi's life will appeal to anyone who wants to understand Gandhi’s relevance in this century, as well as students and scholars of politics, history, charismatic leadership, and postcolonialism.

Gandhi, with his loincloth and walking stick, seems an unlikely advocate of postmodernism. But in Postmodern Gandhi, Lloyd and Susanne Rudolph portray him as just that in eight thought-provoking essays that aim to correct the common association of Gandhi with traditionalism.Combining core sections of their influential book Gandhi: The Traditional Roots of Charisma with substantial new material, the Rudolphs reveal here that Gandhi was able to revitalize tradition while simultaneously breaking with some of its entrenched values and practices. Exploring his influence both in India and abroad, they tell the story of how in London the young activist was shaped by the antimodern “other West” of Ruskin, Tolstoy, and Thoreau and how, a generation later, a mature Gandhi’s thought and action challenged modernity’s hegemony. Moreover, the Rudolphs argue that Gandhi’s critique of modern civilization in his 1909 book Hind Swaraj was an opening salvo of the postmodern era and that his theory and practice of nonviolent collective action (satyagraha) articulate and exemplify a postmodern understanding of situational truth. This radical interpretation of Gandhi's life will appeal to anyone who wants to understand Gandhi’s relevance in this century, as well as students and scholars of politics, history, charismatic leadership, and postcolonialism.

The Rudolphs' analysis reveals that Gandhi's charisma was deeply rooted in the aspects of Indian tradition that he interpreted for his time. They key to his political influence was his ability to realize in both his daily life and his public actions, cultural ideals that many Indians honored but could not enact themselves—ideals such as the traditional Hindu belief that a person's capacity for self-control enhances his capacity to control his environment. Appealing to shared expectations and recognitions, Gandhi was able to revitalize tradition while simultaneously breaking with some of its entrenched values, practices, and interests. One result was a self-critical, ethical, and inclusive nationalist movement that eventually led to independence.

Stressing the variations in meaning of modernity and tradition, this work shows how in India traditional structures and norms have been adapted or transformed to serve the needs of a modernizing society. The persistence of traditional features within modernity, it suggests, answers a need of the human condition. Three areas of Indian life are analyzed: social stratification, charismatic leadership, and law. The authors question whether objective historical conditions, such as advanced industrialization, urbanization, or literacy, are requisites for political modernization.

The pursuit of Lakshmi, the fickle goddess of prosperity and good fortune, is a metaphor for the aspirations of the state and people of independent India. In the latest of their distinguished contributions to South Asian studies, scholars Lloyd I. Rudolph and Susanne Hoeber Rudolph focus on this modern-day pursuit by offering a comprehensive analysis of India's political economy. India occupies a paradoxical plane among nation states: it is both developed and underdeveloped, rich and poor, strong and weak. These contrasts locate India in the international order. The Rudolphs' theory of demand and command polities provides a general framework for explaining the special circumstances of the Indian experience. Contrary to what one might expect in a country with great disparities of wealth, no national party, right or left, pursues the politics of class. Instead, the Rudolphs argue, private capital and organized labor in India face a "third actor"—the state. Because of the dominance of the state makes class politics marginal, the state is itself an element in the creation of the centrist-oriented social pluralism that has characterized Indian politics since independence. In analyzing the relationship between India's politics and its economy, the Rudolphs maintain that India's economic performance has been only marginally affected by the type of regime in power—authoritarian or democratic. More important, they show that rising levels of social mobilization and personalistic rule have contributed to declining state capacity and autonomy. At the same time, social mobilization has led to a more equitable distribution of economic benefits and political power, which has enhanced the state's legitimacy among its citizens. The scope and explanatory power of In Pursuit of Lakshmi will make it essential for all those interested in political economy, comparative politics, Asian studies and India.