Critical Asian Studies – serie

This book gives a detailed account of thecommunal riots between Hindus and Muslims in Mumbai in 1992-93. It departs from the historiography of the riot, which assumes that Hindu-Muslim conflict is independent of the participants of the violence.Speaking to and interacting with the residents of Dharavi, the largest shanty town in the city, the au

This book provides an ethnography of love-marriages in the late 1990s in Delhi, identifying the ways in which marriage is ever more a pitch of intense political contestation. It bears upon anthropological understandings of marriageability, urban morality, gender, kinship and the study of the individual and the couple in contemporary India.

This book is an anthropological study located along India‘s western border with Pakistan. The core arguments are situated within the context of contemporary religious nationalism, communal strife, and border politics in the Indian state of Gujarat. It seeks to understand how, within these contexts, a region becomes a meaningful place for its inhabi

While pre-modernity is often considered to be the 'time' of non-European regions and modernity is seen as belonging to the West, this book seeks to transcend the temporal bifurcation of that world history into 'pre-modern' and 'modern', as well as question its geographical split into two irreconcilable trajectories: the European and the non-Europea

Through the essays in this volume, we see how the failure of the state becomes a moment to ruminate on the artificiality of this most modern construct, the failure of nationalism, an opportunity to dream of alternative modes of association, and the failure of sovereignty to consider the threats and possibilities of the realm of foreignness within t

This book gives a detailed account of the ‘communal riots’ between Hindus and Muslims in Mumbai in 1992-93. It departs from the historiography of the riot, which assumes that Hindu-Muslim conflict is independent of the participants of the violence.Speaking to and interacting with the residents of Dharavi, the largest shanty town in the city, the authors collected a wide range of narrative accounts of the violence and the procedures of rehabilitation that accompanied the violence. The authors juxtapose these narrative accounts with public documents exploring the role language, work, housing and rehabilitation have on the day-to-day life of people who live with violence.

This book is an anthropological study located along India’s western border with Pakistan. The core arguments are situated within the context of contemporary religious nationalism, communal strife, and border politics in the Indian state of Gujarat. It seeks to understand how, within these contexts, a region becomes a meaningful place for its inhabitants and how different peoples relate to locality through time. Theoretically, the book builds on available anthropological literatures on state formation and border politics to interrogate the presumed impermeability of nationalist discourse and territorial boundaries.

This book provides an ethnography of love-marriages in the late 1990s in Delhi, identifying the ways in which marriage is ever more a pitch of intense political contestation. It bears upon anthropological understandings of marriageability, urban morality, gender, kinship and the study of the individual and the couple in contemporary India.

Through the essays in this volume, we see how the failure of the state becomes a moment to ruminate on the artificiality of this most modern construct, the failure of nationalism, an opportunity to dream of alternative modes of association, and the failure of sovereignty to consider the threats and possibilities of the realm of foreignness within the nation-state as within the self. The ambition of this volume is not only to complicate standing representations of Pakistan. It is take Pakistan out of the status of exceptionalism that its multiple crises have endowed upon it. By now, many scholars have written of how exile, migrancy, refugeedom, and other modes of displacement constitute modern subjectivities. The arguments made in the book say that Pakistan is no stranger to this condition of human immigrancy and therefore, can be pressed into service in helping us to understand our present condition.

While pre-modernity is often considered to be the 'time' of non-European regions and modernity is seen as belonging to the West, this book seeks to transcend the temporal bifurcation of that world history into 'pre-modern' and 'modern', as well as question its geographical split into two irreconcilable trajectories: the European and the non-European. The book examines shared experiences of modern transformation or modernity in three regions -- China, India and the Ottoman Empire -- which conventional historiography identifies as non-European, and therefore, by implication, outside of modernity or only tangentially linked to it as its victim. In other words, this work looks at modernity without reference to any 'idealised' criteria of what qualifies as 'modern' or not, studying the negotiation and legacies of the early modern period for the modern nation state. It focuses on the experience of modernity of non-European regions for they play a crucial role in the new phase of transformational patterns may have deeper roots than are generally assumed.Rejecting European characterisations of 'eastern' states as Oriental despotisms, the volume conceives of the early modern state as a negotiated enterprise, one that questions the assumption that state centralisation must be a key metric of success in modernisation. Among other topics, the book highlights: state formations in the three empires; legislation pertaining to taxation, property, police reform, the autonomy of legal sphere, the interaction of different types of law, law's role in governance, administrative practice, negotiated settlements and courts as sites of negotiation, the blurred boundaries between formal law and informal mediation; the ability of 18th century Qing and Ottoman imperial governments to accommodate diverse local particularities within an overreaching structure; and the pattern of regional development pointing to the accommodative institutional capacity of the Mughal empire.Tracing the complex histories of state or imperial formations through legal, administrative, and economic developments, the book argues that modernity as such no longer stands for experience of 'alienation' from specific historical trajectories, a characterisation which often haunted the 'modern' histories of the British empire in India, Ottoman reform state or the Communist Chinese state. Bringing together historians of the Qing, the Mughal and the Ottoman empires, this volume, principally, explores categories of historical explanation that span the European and non-European, pre-modern and modern experiences.

Speaking with Pictures offers a path-breaking exploration of visual narratives in folk art. It foregrounds folk art’s engagement with modernity by re-looking at its figurative modes and the ways in which they are embedded in mythic thought. The book discusses folk art as a contemporary phenomenon which is a part of a complex visual culture where the ‘essence’ of tradition is best captured in a ‘new’ form or medium. Each chapter picks up a theme that moves between the local and the global, thereby attempting to problematise the stereotypical view of folk artists as carriers of ‘timeless tradition’. The volume provides an ethnographic account of innovations through a detailed analysis of the scroll painting tradition of the patuas of West Bengal and the Pardhan-Gond style of Madhya Pradesh, highlighting some recent attempts at inter-medium exchange in storytelling.The book will interest those in visual and popular culture in anthropology, sociology, literary criticism and folklore. It will also be of immense value to art historians, museologists, curators and NGOs working in media and communication, apart from those with a general interest in folk art.

The notion of modernity hinges on a break with the past, such as superstitions, medieval worlds, and hierarchical traditions. It follows that modernity suggests the disenchantment of the world, yet the processes of modernity also create their own enchantments in the mapping and making of the modern world. Straddling a range of disciplines and perspectives, the essays in this edited volume eschew programmatic solutions, focusing instead in new ways on subjects of slavery and memory, global transformations and vernacular and vernacular modernity, imperial imperatives and nationalist knowledge, cosmopolitan politics and liberal democracy, and governmental effects and everyday affects. It is in these ways that the volume attempts to unravel the enchantments of modernity, in order to approach anew modernity's constitutive terms, formative limits, and particular possibilities.

This book provides an ethnography of love-marriages in the late 1990s in Delhi, identifying the ways in which marriage is ever more a pitch of intense political contestation. It bears upon anthropological understandings of marriageability, urban morality, gender, kinship and the study of the individual and the couple in contemporary India.

This book provides an ethnography of love-marriages in the late 1990s in Delhi, identifying the ways in which marriage is ever more a pitch of intense political contestation. It bears upon anthropological understandings of marriageability, urban morality, gender, kinship and the study of the individual and the couple in contemporary India.

Through the essays in this volume, we see how the failure of the state becomes a moment to ruminate on the artificiality of this most modern construct, the failure of nationalism, an opportunity to dream of alternative modes of association, and the failure of sovereignty to consider the threats and possibilities of the realm of foreignness within the nation-state as within the self. The ambition of this volume is not only to complicate standing representations of Pakistan. It is take Pakistan out of the status of exceptionalism that its multiple crises have endowed upon it. By now, many scholars have written of how exile, migrancy, refugeedom, and other modes of displacement constitute modern subjectivities. The arguments made in the book say that Pakistan is no stranger to this condition of human immigrancy and therefore, can be pressed into service in helping us to understand our present condition.

Through the essays in this volume, we see how the failure of the state becomes a moment to ruminate on the artificiality of this most modern construct, the failure of nationalism, an opportunity to dream of alternative modes of association, and the failure of sovereignty to consider the threats and possibilities of the realm of foreignness within the nation-state as within the self. The ambition of this volume is not only to complicate standing representations of Pakistan. It is take Pakistan out of the status of exceptionalism that its multiple crises have endowed upon it. By now, many scholars have written of how exile, migrancy, refugeedom, and other modes of displacement constitute modern subjectivities. The arguments made in the book say that Pakistan is no stranger to this condition of human immigrancy and therefore, can be pressed into service in helping us to understand our present condition.

The notion of modernity hinges on a break with the past, such as superstitions, medieval worlds, and hierarchical traditions. It follows that modernity suggests the disenchantment of the world, yet the processes of modernity also create their own enchantments in the mapping and making of the modern world. Straddling a range of disciplines and perspectives, the essays in this edited volume eschew programmatic solutions, focusing instead in new ways on subjects of slavery and memory, global transformations and vernacular and vernacular modernity, imperial imperatives and nationalist knowledge, cosmopolitan politics and liberal democracy, and governmental effects and everyday affects. It is in these ways that the volume attempts to unravel the enchantments of modernity, in order to approach anew modernity's constitutive terms, formative limits, and particular possibilities.