Everyday life in the Crown colony of Ceylon (Sri Lanka) was characterized by a direct encounter of people with modernity through the consumption and use of foreign machines – in particular, the Singer sewing machine, but also the gramophone, tramway, bicycle and varieties of industrial equipment. The ‘metallic modern’ of the 19th and early 20th century Ceylon encompassed multiple worlds of belonging and imagination; and enabled diverse conceptions of time to coexist through encounters with Siam, the United States and Japan as well as a new conception of urban space in Colombo. Metallic Modern describes the modern as it was lived and experienced by non-elite groups – tailors, seamstresses, shopkeepers, workers – and suggests that their idea of the modern was nurtured by a changing material world.
In the early 1880s a disastrous plant disease diminished the yields of the hitherto flourishing coffee plantation of Ceylon. Coincidentally, world market conditions for coffee were becoming increasingly unfavourable. The combination of these factors brought a swift end to coffee cultivation in the British crown colony and pushed the island into a severe economic crisis. When Ceylon re-emerged from this crisis only a decade later, its economy had been thoroughly transformed and now rested on the large-scale cultivation of tea. This book uses the unprecedented intensity and swiftness of this process to highlight the socioeconomic interconnections and dependencies in tropical export economies in the late nineteenth century and it shows how dramatically Ceylonese society was affected by the economic transformation.
Since the late 1970s civil war has left Sri Lanka in an almost permanent state of crisis; conventional histories of the country by liberal and Marxist scholars in the last two decades have thus tended to focus on the state’s failure to accommodate the needs and demands of the minorities. The entire history of the twentieth century has been tied to this one key issue. Sri Lanka in the Modern Age offers a fresh perspective based on new research. Above all, the author has written a history of the peoples of Sri Lanka rather than a history of the nation-state.
This book explores the benefits and challenges of transnational history for the study of modern Ireland. In recent years the word "transnational" has become more and more conspicuous in history writing across the globe, with scholars seeking to move beyond national and local frameworks when investigating the past. Yet transnational approaches remain rare in Irish historical scholarship. This book argues that the broader contexts and scales associated with transnational history are ideally suited to open up new questions on many themes of critical importance to Ireland’s past and present. They also provide an important means of challenging ideas of Irish exceptionalism. The chapters included here open up new perspectives on central debates and events in Irish history. They illuminate numerous transnational lives, follow flows and ties across Irish borders, and trace networks and links with Europe, North America, the Caribbean, Australia and the British Empire. This book provides specialists and students with examples of different concepts and ways of doing transnational history. Non-specialists will be interested in the new perspectives offered here on a rich variety of topics, particularly the two major events in modern Irish history, the Great Irish Famine and the 1916 Rising.
‘There is no socialism after liberation, socialism is the process through which liberation is won.’ Each of the essays in Communities of Resistance acts as a critical reaffirmation of socialist politics as the context for questions of race and resistance. The left itself is under scrutiny here—from a black perspective. A series of powerful interventions covers many of the issues which have confronted radical politics in the 1980s: inner-city uprisings, the demand for black sections in the Labour Party, local government anti-racism, the move to a common European market. This collection included incisive critiques of contemporary Marxism (‘All that Melts into Air is Solid: The Hokum of “New Times” ’), of post-colonial development, and of the Eurocentric assessment of imperialism.
Sri Lanka has been the meeting point of many ideologies and ways of being. This has spelt heterogeneity, syncretism and conflict. In drawing upon the practices of empirical research promoted by Western intellectual traditions, the author demonstrates the strengths of these practices through his contextualised engagement with the pogroms of 1915 and 1983, as well as other incidents, as at the same time he delineates some of the limits of empiricist rationality. This book is replete with rich ethnographic detail and serves as an exercise in historical anthropology which illuminates Sri Lanka's political culture. It not only opens out the contrast between Western and Indian world views, but also explores the human condition by bringing out the immediacy surrounding acts of victimisation and human beings in conflict.
Recolonisation contributes to the developing debate which is questioning the role of foreign funded non-governmental organizations (NGOs). There is a growing awareness that they serve as a powerful structural influence which impacts on both organizational landscapes and civil society. In this context, Susantha Goonatilake studies the political economy of NGO activity in Sri Lanka, a country which once had a vibrant democratic tradition and a functioning civil society. Goonatilake contends that focused NGO penetration into the country began in the 1980s simultaneously with the growth of the authoritarian state. He claims that subsequent NGO activity in Sri Lanka has had a deep impact on visible civic life, drawing the conclusion that the work of foreign funded NGOs actually undermines 'locally grown' civil institutions.
For more than a thousand years, Buddhism has dominated Japanese death rituals and concepts of the afterlife. The nine essays in this volume, ranging chronologically from the tenth century to the present, bring to light both continuity and change in death practices over time. They also explore the interrelated issues of how Buddhist death rites have addressed individual concerns about the afterlife while also filling social and institutional needs and how Buddhist death-related practices have assimilated and refigured elements from other traditions, bringing together disparate, even conflicting, ideas about the dead, their postmortem fate, and what constitutes normative Buddhist practice. The idea that death, ritually managed, can mediate an escape from deluded rebirth is treated in the first two essays. Sarah Horton traces the development in Heian Japan (794–1185) of images depicting the Buddha Amida descending to welcome devotees at the moment of death, while Jacqueline Stone analyzes the crucial role of monks who attended the dying as religious guides. Even while stressing themes of impermanence and non-attachment, Buddhist death rites worked to encourage the maintenance of emotional bonds with the deceased and, in so doing, helped structure the social world of the living. This theme is explored in the next four essays. Brian Ruppert examines the roles of relic worship in strengthening family lineage and political power; Mark Blum investigates the controversial issue of religious suicide to rejoin one’s teacher in the Pure Land; and Hank Glassman analyzes how late medieval rites for women who died in pregnancy and childbirth both reflected and helped shape changing gender norms. The rise of standardized funerals in Japan’s early modern period forms the subject of the chapter by Duncan Williams, who shows how the Soto Zen sect took the lead in establishing itself in rural communities by incorporating local religious culture into its death rites. The final three chapters deal with contemporary funerary and mortuary practices and the controversies surrounding them. Mariko Walter uncovers a "deep structure" informing Japanese Buddhist funerals across sectarian lines—a structure whose meaning, she argues, persists despite competition from a thriving secular funeral industry. Stephen Covell examines debates over the practice of conferring posthumous Buddhist names on the deceased and the threat posed to traditional Buddhist temples by changing ideas about funerals and the afterlife. Finally, George Tanabe shows how contemporary Buddhist sectarian intellectuals attempt to resolve conflicts between normative doctrine and on-the-ground funerary practice, and concludes that human affection for the deceased will always win out over the demands of orthodoxy. Death and the Afterlife in Japanese Buddhism constitutes a major step toward understanding how Buddhism in Japan has forged and retained its hold on death-related thought and practice, providing one of the most detailed and comprehensive accounts of the topic to date. Contributors: Mark L. Blum, Stephen G. Covell, Hank Glassman, Sarah Johanna Horton, Brian O. Ruppert, Jacqueline I. Stone, George J. Tanabe, Jr., Mariko Namba Walter, Duncan Ryuken Williams.
