Parama Roy – författare

The continual, unpredictable, and often violent 'traffic' between identities in colonial and post colonial India is the focus of Parama Roy's stimulating and original book. Mimicry has been commonly recognized as an important colonial model of bourgeois/elite subject formation, and Roy examines its place in the exchanges between South Asian and British, Hindu and Muslim, female and male, and subaltern and elite actors. Roy draws on a variety of sources - religious texts, novels, travelogues, colonial archival documents, and films-making her book genuinely interdisciplinary. She explores the ways in which questions of originality and impersonation function, not just for 'western' or 'westernized' subjects, but across a range of identities. For example, Roy considers the Englishman's fascination with 'going native', an Irishwoman's assumption of Hindu feminine celibacy, Gandhi's impersonation of femininity, and a Muslim actress' emulation of a Hindu/Indian mother goddess. Familiar works by Richard Burton and Kipling are given fresh treatment, as are topics such as the 'muscular Hinduism' of Swami Vivekananda."Indian Traffic" demonstrates that questions of originality and impersonation are in the forefront of both the colonial and the nationalist discourses of South Asia and are central to the conceptual identity of South Asian post colonial theory itself.

The continual, unpredictable, and often violent "traffic" between identities in colonial and postcolonial India is the focus of Parama Roy''s stimulating and original book. Mimicry has been commonly recognized as an important colonial model of bourgeois/elite subject formation, and Roy examines its place in the exchanges between South Asian and British, Hindu and Muslim, female and male, and subaltern and elite actors. Roy draws on a variety of sources—religious texts, novels, travelogues, colonial archival documents, and films—making her book genuinely interdisciplinary. She explores the ways in which questions of originality and impersonation function, not just for "western" or "westernized" subjects, but across a range of identities. For example, Roy considers the Englishman''s fascination with "going native," an Irishwoman''s assumption of Hindu feminine celibacy, Gandhi''s impersonation of femininity, and a Muslim actress''s emulation of a Hindu/Indian mother goddess. Familiar works by Richard Burton and Kipling are given fresh treatment, as are topics such as the "muscular Hinduism" of Swami Vivekananda.Indian Traffic demonstrates that questions of originality and impersonation are in the forefront of both the colonial and the nationalist discourses of South Asia and are central to the conceptual identity of South Asian postcolonial theory itself.The continual, unpredictable, and often violent "traffic" between identities in colonial and postcolonial India is the focus of Parama Roy''s stimulating and original book. Mimicry has been commonly recognized as an important colonial model of bourgeois/el

In Alimentary Tracts Parama Roy argues that who eats and with whom, who starves, and what is rejected as food are questions fundamental to empire, decolonization, and globalization. In crucial ways, she suggests, colonialism reconfigured the sensorium of colonizer and colonized, generating novel experiences of desire, taste, and appetite as well as new technologies of the embodied self. For colonizers, Indian nationalists, diasporic persons, and others in the colonial and postcolonial world orders, the alimentary tract functioned as an important corporeal, psychoaffective, and ethicopolitical contact zone, in which questions of identification, desire, difference, and responsibility were staged.Interpreting texts that have addressed cooking, dining, taste, hungers, excesses, and aversions in South Asia and its diaspora since the mid-nineteenth century, Roy relates historical events and literary figures to tropes of disgust, abstention, dearth, and appetite. She analyzes the fears of pollution and deprivation conveyed in British accounts of the so-called Mutiny of 1857, complicates understandings of Mohandas K. Gandhi’s vegetarianism, examines the “famine fictions” of the novelist-actor Mahasweta Devi, and reflects on the diasporic cookbooks and screen performances of Madhur Jaffrey. This account of richly visceral global modernity furnishes readers with a new idiom for understanding historical action and cultural transformation.