Aims to bring to international attention, the genetic food engineering, cultural theft, and natural resource privatisation. This book uncovers their links to the rising tide of fundamentalisms, violence against women, and the environmental death of the planet. It illustrates how the commons continue to shrink, as natural resources are patented.
This volume develops a unique framework to understand India through indigenous and European perspectives, and examines how it copes with the larger challenges of a globalized world. Through a discussion of religious and philosophical traditions, cultural developments as well as contemporary theatre, films and media, it explores the manner in which India negotiates the trials of globalization. It also focuses upon India’s school and education system, its limitations and successes, and how it prepares to achieve social inclusion. The work further shows how contemporary societies in both India and Europe deal with cultural diversity and engage with the tensions between tendencies towards homogenization and diversity. This eclectic collection on what it is to be a part of global network will be of interest to scholars and researchers of South Asian studies, philosophy, sociology, culture studies, and religion.
Made in India examines seemingly disparate and high profile events in postcolonial India that captured national and transnational/diasporic interest since the 1990s: The emergence of the Indian homosexual, the new trans/national heterosexual woman, lesbian suicides, marriage and kinship contracts in small towns around India and the simultaneous evolution of the modern homophobia and lesbian NGOs. These events demonstrate the material, political, and cultural contexts within which postcolonial subjects negotiate their lived experiences within moments of decolonization and recolonization.
What India’s founders derived from Western political traditions as they struggled to free their country from colonial rule is widely understood. Less well-known is how India’s own rich knowledge traditions of two and a half thousand years influenced these men as they set about constructing a nation in the wake of the Raj. In Righteous Republic, Ananya Vajpeyi furnishes this missing account, a ground-breaking assessment of modern Indian political thought. Taking five of the most important founding figures—Mohandas Gandhi, Rabindranath Tagore, Abanindranath Tagore, Jawaharlal Nehru, and B. R. Ambedkar—Vajpeyi looks at how each of them turned to classical texts in order to fashion an original sense of Indian selfhood. The diverse sources in which these leaders and thinkers immersed themselves included Buddhist literature, the Bhagavad Gita, Sanskrit poetry, the edicts of Emperor Ashoka, and the artistic and architectural achievements of the Mughal Empire. India’s founders went to these sources not to recuperate old philosophical frameworks but to invent new ones. In Righteous Republic, a portrait emerges of a group of innovative, synthetic, and cosmopolitan thinkers who succeeded in braiding together two Indian knowledge traditions, the one political and concerned with social questions, the other religious and oriented toward transcendence. Within their vast intellectual, aesthetic, and moral inheritance, the founders searched for different aspects of the self that would allow India to come into its own as a modern nation-state. The new republic they envisaged would embody both India’s struggle for sovereignty and its quest for the self.
Elusive Ideology: Religion and Socialism in Modern Indian Thought By: Mark Hager An intellectual history of modern Indian thought, Elusive Ideology suggests tha t key thinkers juxtapose Western socialist themes with Indian religious themes so as to generate novel political agendas. In that context, Gandhian Socialism merits special attention, pivoting on two of Gandhi’s preoccupations: egalitarian rural communities and nonviolent transformational movements. It exerts substantial sway on Marxist-oriented thinkers initially skeptical of Gandhi.
This book elaborates the politico-ideological viewpoints of Aurobindo, as displayed when he reigned as one of the major nationalist leaders defining Indian nationalism. Bidyut Chakrabarty examines Aurobindo's politico-ideological ideas during the period (1893-1910) when he was an active participant in the 'New Nationalist' or 'Democratic Nationalist' campaign, which started with the bifurcation of the Indian National Congress between the Moderates and Extremists (also known as the Revolutionary Nationalists) in its 1907 annual session, held at Surat. Chapters cover Aurobindo's distinctive ideas of nationalism, which he evolved in collaboration with his colleagues, especially Lal-Bal-Pal (Lala Lajpat Rai, Bal Gangadhar Tilak, and Bipin Chandra Pal), and how he redefined the practice of nationalism. The book also demonstrates that unlike his predecessors, the Moderates, Aurobindo set out many strategies - including boycott and passive resistance - to execute the distinctive plan he designed to attain his politico-ideological goal. Other topics include the relatively less discussed aspect of Aurobindo's socio-political ideas, namely his unique model of education as an antidote to many of the crippling socio-cultural prejudices, and the importance of Bhagavad Gita in shaping Aurobindo's politico-ideological priorities.