MD Monirul Islam – författare

The book is about what posthumanism means in the contemporary Indian context and what different lines of consideration this can take.The world today has universalized a Eurocentric history of the human with its privileges, oppressions, exploitations and exclusions. On the one hand, this has led to the triumphalist narrative of technology, the blurring of biological embodiment through prostheses and the dream of transhumanist self-exceeding. On the other hand, we are witness to the contemporary eruption of dystopian anomalies due to the dis-balance or revolt of the “others” of humanism – climate crisis, chronic pandemic, religious, ethnocentric and geopolitical violence, ideological and authoritarian state control. Posthumanism is both an acknowledgement of these blurred boundaries of humanism and a critical response to it.The editors of this volume opine that the discourse of posthumanism in India warrants urgent consideration, if we are to adequately address both national and global emergencies and look for solutions that India may be in a unique position to offer. Essays in the volume are by scholars in the area dealing with representative directions relating to posthumanism in India. The essays are divided into five areas of cultural relevance – (1) internal selves and others; (2) technology, normativity and ethics; (3) human and animal; (4) bodies and their discards; (5) becoming-cosmos. Together they form the beginnings of an approach to a critical cartography of posthumanism as it pertains specifically to India.

The book is about what posthumanism means in the contemporary Indian context and what different lines of consideration this can take.The world today has universalized a Eurocentric history of the human with its privileges, oppressions, exploitations and exclusions. On the one hand, this has led to the triumphalist narrative of technology, the blurring of biological embodiment through prostheses and the dream of transhumanist self-exceeding. On the other hand, we are witness to the contemporary eruption of dystopian anomalies due to the dis-balance or revolt of the “others” of humanism – climate crisis, chronic pandemic, religious, ethnocentric and geopolitical violence, ideological and authoritarian state control. Posthumanism is both an acknowledgement of these blurred boundaries of humanism and a critical response to it.The editors of this volume opine that the discourse of posthumanism in India warrants urgent consideration, if we are to adequately address both national and global emergencies and look for solutions that India may be in a unique position to offer. Essays in the volume are by scholars in the area dealing with representative directions relating to posthumanism in India. The essays are divided into five areas of cultural relevance – (1) internal selves and others; (2) technology, normativity and ethics; (3) human and animal; (4) bodies and their discards; (5) becoming-cosmos. Together they form the beginnings of an approach to a critical cartography of posthumanism as it pertains specifically to India.

Oriental Wells explores the manifold ways in which the East was a major source of inspiration for the British Romantic poets, who generously borrowed from the Eastern sources in their effort to reinvent the British poetic tradition. It examines the “orientalization” of Romantic poetry, using works of William Blake, William Wordsworth, Samuel Taylor Coleridge, Robert Southey, and Walter Savage Landor. Analyzing the Romantic poets'' multifaceted engagement with the East, the book raises the questions:· What led Blake to formulate his thesis that “All Religions Are One”?· Why do Coleridge''s poetry and the play Osorio echo some of the passages from Wilkins'' translation of The Bhagvat-Geeta as well as other prominent Eastern religious texts?· What made Southey write his “Hindu epic” The Curse of Kehama and his “Islamic” tale Thalaba, the Destroyer?· What was the exact nature of the negotiations between William Jones'' Orientalism and Wordsworth''s poetics as formulated in the Preface to Lyrical Ballads, The Prelude, and other poems? The book convincingly argues that the introduction of “cultural goods” from the East played a crucial role in shaping the form and substance of British Romanticism, while acknowledging that the Romantics'' reception of the East was tempered by their ideological concerns and religious background.

Oriental Wells explores the manifold ways in which the East was a major source of inspiration for the British Romantic poets, who generously borrowed from the Eastern sources in their effort to reinvent the British poetic tradition. It examines the “orientalization” of Romantic poetry, using works of William Blake, William Wordsworth, Samuel Taylor Coleridge, Robert Southey, and Walter Savage Landor. Analyzing the Romantic poets'' multifaceted engagement with the East, the book raises the questions:· What led Blake to formulate his thesis that “All Religions Are One”?· Why do Coleridge''s poetry and the play Osorio echo some of the passages from Wilkins'' translation of The Bhagvat-Geeta as well as other prominent Eastern religious texts?· What made Southey write his “Hindu epic” The Curse of Kehama and his “Islamic” tale Thalaba, the Destroyer?· What was the exact nature of the negotiations between William Jones'' Orientalism and Wordsworth''s poetics as formulated in the Preface to Lyrical Ballads, The Prelude, and other poems? The book convincingly argues that the introduction of “cultural goods” from the East played a crucial role in shaping the form and substance of British Romanticism, while acknowledging that the Romantics'' reception of the East was tempered by their ideological concerns and religious background.