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South Asia Across the Disciplines
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There are many holy cities in India, but Mumbai is not usually considered one of them. More popular images of the city capture the world’s collective imagination—as a Bollywood fantasia or a slumland dystopia. Yet for many, if not most, people who live in the city, the neighborhood streets are indeed shared with local gods and guardian spirits. In The Neighborhood of Gods, William Elison examines the link between territory and divinity in India’s most self-consciously modern city. In this densely settled environment, space is scarce, and anxiety about housing is pervasive. Consecrating space—first with impromptu displays and then, eventually, with full-blown temples and official recognition—is one way of staking a claim. But how can a marginalized community make its gods visible, and therefore powerful, in the eyes of others?
The Neighborhood of Gods explores this question, bringing an ethnographic lens to a range of visual and spatial practices: from the shrine construction that encroaches on downtown streets, to the “tribal art” practices of an indigenous group facing displacement, to the work of image production at two Bollywood film studios. A pioneering ethnography, this book offers a creative intervention in debates on postcolonial citizenship, urban geography, and visuality in the religions of India.
The Neighborhood of Gods explores this question, bringing an ethnographic lens to a range of visual and spatial practices: from the shrine construction that encroaches on downtown streets, to the “tribal art” practices of an indigenous group facing displacement, to the work of image production at two Bollywood film studios. A pioneering ethnography, this book offers a creative intervention in debates on postcolonial citizenship, urban geography, and visuality in the religions of India.
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Building Histories offers innovative accounts of five medieval monuments in Delhi—the Red Fort, Rasul Numa Dargah, Jama Masjid, Purana Qila, and the Qutb complex—tracing their modern lives from the nineteenth century into the twentieth.
Mrinalini Rajagopalan argues that the modern construction of the history of these monuments entailed the careful selection, manipulation, and regulation of the past by both the colonial and later postcolonial states. Although framed as objective “archival” truths, these histories were meant to erase or marginalize the powerful and persistent affective appropriations of the monuments by groups who often existed outside the center of power. By analyzing these archival and affective histories together, Rajagopalan works to redefine the historic monument—far from a symbol of a specific past, the monument is shown in Building Histories to be a culturally mutable object with multiple stories to tell.
Mrinalini Rajagopalan argues that the modern construction of the history of these monuments entailed the careful selection, manipulation, and regulation of the past by both the colonial and later postcolonial states. Although framed as objective “archival” truths, these histories were meant to erase or marginalize the powerful and persistent affective appropriations of the monuments by groups who often existed outside the center of power. By analyzing these archival and affective histories together, Rajagopalan works to redefine the historic monument—far from a symbol of a specific past, the monument is shown in Building Histories to be a culturally mutable object with multiple stories to tell.
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Over the past few decades, India has experienced a sudden and spectacular urban transformation. Gleaming business complexes encroach on fields and villages. Giant condominium communities offer gated security, indoor gyms, and pristine pools. Spacious, air-conditioned malls have sprung up alongside open-air markets.
In Landscapes of Accumulation, Llerena Guiu Searle examines India’s booming developments and offers a nuanced ethnographic treatment of late capitalism. India’s land, she shows, is rapidly transforming from a site of agricultural and industrial production to an international financial resource. Drawing on intensive fieldwork with investors, developers, real estate agents, and others, Searle documents the new private sector partnerships and practices that are transforming India’s built environment, as well as widely shared stories of growth and development that themselves create self-fulfilling prophecies of success. As a result, India’s cities are becoming ever more inaccessible to the country’s poor. Landscapes of Accumulation will be a welcome contribution to the international study of neoliberalism, finance, and urban development and will be of particular interest to those studying rapid—and perhaps unsustainable—development across the Global South.
In Landscapes of Accumulation, Llerena Guiu Searle examines India’s booming developments and offers a nuanced ethnographic treatment of late capitalism. India’s land, she shows, is rapidly transforming from a site of agricultural and industrial production to an international financial resource. Drawing on intensive fieldwork with investors, developers, real estate agents, and others, Searle documents the new private sector partnerships and practices that are transforming India’s built environment, as well as widely shared stories of growth and development that themselves create self-fulfilling prophecies of success. As a result, India’s cities are becoming ever more inaccessible to the country’s poor. Landscapes of Accumulation will be a welcome contribution to the international study of neoliberalism, finance, and urban development and will be of particular interest to those studying rapid—and perhaps unsustainable—development across the Global South.
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Historians of religion have examined at length the Protestant Reformation and the liberal idea of the self-governing individual that arose from it. In Spiritual Despots, J. Barton Scott reveals an unexamined piece of this story: how Protestant technologies of asceticism became entangled with Hindu spiritual practices to create an ideal of the “self-ruling subject” crucial to both nineteenth-century reform culture and early twentieth-century anticolonialism in India. Scott uses the quaint term “priestcraft” to track anticlerical polemics that vilified religious hierarchy, celebrated the individual, and endeavored to reform human subjects by freeing them from external religious influence. By drawing on English, Hindi, and Gujarati reformist writings, Scott provides a panoramic view of precisely how the specter of the crafty priest transformed religion and politics in India.
Through this alternative genealogy of the self-ruling subject, Spiritual Despots demonstrates that Hindu reform movements cannot be understood solely within the precolonial tradition, but rather need to be read alongside other movements of their period. The book’s focus moves fluidly between Britain and India—engaging thinkers such as James Mill, Keshub Chunder Sen, Max Weber, Karsandas Mulji, Helena Blavatsky, M. K. Gandhi, and others—to show how colonial Hinduism shaped major modern discourses about the self. Throughout, Scott sheds much-needed light how the rhetoric of priestcraft and practices of worldly asceticism played a crucial role in creating a new moral and political order for twentieth-century India and demonstrates the importance of viewing the emergence of secularism through the colonial encounter.
Through this alternative genealogy of the self-ruling subject, Spiritual Despots demonstrates that Hindu reform movements cannot be understood solely within the precolonial tradition, but rather need to be read alongside other movements of their period. The book’s focus moves fluidly between Britain and India—engaging thinkers such as James Mill, Keshub Chunder Sen, Max Weber, Karsandas Mulji, Helena Blavatsky, M. K. Gandhi, and others—to show how colonial Hinduism shaped major modern discourses about the self. Throughout, Scott sheds much-needed light how the rhetoric of priestcraft and practices of worldly asceticism played a crucial role in creating a new moral and political order for twentieth-century India and demonstrates the importance of viewing the emergence of secularism through the colonial encounter.
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In We Were Adivasis, anthropologist Megan Moodie examines the Indian state’s relationship to “Scheduled Tribes,” or adivasis—historically oppressed groups that are now entitled to affirmative action quotas in educational and political institutions. Through a deep ethnography of the Dhanka in Jaipur, Moodie brings readers inside the creative imaginative work of these long-marginalized tribal communities. She shows how they must simultaneously affirm and refute their tribal status on a range of levels, from domestic interactions to historical representation, by relegating their status to the past: we were adivasis.
Moodie takes readers to a diversity of settings, including households, tribal council meetings, and wedding festivals, to reveal the aspirations that are expressed in each. Crucially, she demonstrates how such aspiration and identity-building are strongly gendered, requiring different dispositions required of men and women in the pursuit of collective social uplift. The Dhanka strategy for occupying the role of adivasi in urban India comes at a cost: young women must relinquish dreams of education and employment in favor of community-sanctioned marriage and domestic life. Ultimately, We Were Adivasis explores how such groups negotiate their pasts to articulate different visions of a yet uncertain future in the increasingly liberalized world.
Moodie takes readers to a diversity of settings, including households, tribal council meetings, and wedding festivals, to reveal the aspirations that are expressed in each. Crucially, she demonstrates how such aspiration and identity-building are strongly gendered, requiring different dispositions required of men and women in the pursuit of collective social uplift. The Dhanka strategy for occupying the role of adivasi in urban India comes at a cost: young women must relinquish dreams of education and employment in favor of community-sanctioned marriage and domestic life. Ultimately, We Were Adivasis explores how such groups negotiate their pasts to articulate different visions of a yet uncertain future in the increasingly liberalized world.
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Historians of British colonial rule in India have noted both the place of military might and the imposition of new cultural categories in the making of Empire, but Bhavani Raman, in Document Raj, uncovers a lesser-known story of power: the power of bureaucracy. Drawing on extensive archival research in the files of the East India Company’s administrative offices in Madras, she tells the story of a bureaucracy gone awry in a fever of documentation practices that grew ever more abstract—and the power, both economic and cultural, this created.
In order to assert its legitimacy and value within the British Empire, the East India Company was diligent about record keeping. Raman shows, however, that the sheer volume of their document production allowed colonial managers to subtly but substantively manipulate records for their own ends, increasingly drawing the real and the recorded further apart. While this administrative sleight of hand increased the company’s reach and power within the Empire, it also bolstered profoundly new orientations to language, writing, memory, and pedagogy for the officers and Indian subordinates involved. Immersed in a subterranean world of delinquent scribes, translators, village accountants, and entrepreneurial fixers, Document Raj maps the shifting boundaries of the legible and illegible, the legal and illegitimate, that would usher India into the modern world.
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Bollywood movies have been long known for their colorful song-and-dance numbers and knack for combining drama, comedy, action-adventure, and music. But when India entered the global marketplace in the early 1990s, its film industry transformed radically. Production and distribution of films became regulated, advertising and marketing created a largely middle-class audience, and films began to fit into genres like science fiction and horror. In this bold study of what she names New Bollywood, Sangita Gopal contends that the key to understanding these changes is to analyze films’ evolving treatment of romantic relationships.
Gopalargues that the form of the conjugal duo in movies reflects other social forces in India’s new consumerist and global society. She takes a daring look at recent Hindi films and movie trends—the decline of song-and-dance sequences, the upgraded status of the horror genre, and the rise of the multiplex and multi-plot—to demonstrate how these relationships exemplify different formulas of contemporary living. A provocative account of how cultural artifacts can embody globalization’s effects on intimate life, Conjugations will shake up the study of Hindi film.
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Unfinished Gestures presents the social and cultural history of courtesans in South India who are generally called devadasis, focusing on their encounters with colonial modernity in the nineteenth and early twentieth centuries. Following a hundred years of vociferous social reform, including a 1947 law that criminalized their lifestyles, the women in devadasis communities contend with severe social stigma and economic and cultural disenfranchisement. Adroitly combining ethnographic fieldwork with historical research, Davesh Soneji provides a comprehensive portrait of these marginalized women and unsettles received ideas about relations among them, the aesthetic roots of their performances, and the political efficacy of social reform in their communities.
Poignantly narrating the history of these women, Soneji argues for the recognition of aesthetics and performance as a key form of subaltern self-presentation and self-consciousness. Ranging over courtly and private salon performances of music and dance by devadasis in the nineteenth century, the political mobilization of devadasis identity in the twentieth century, and the post-reform lives of women in these communities today, Unfinished Gestures charts the historical fissures that lie beneath cultural modernity in South India.
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Secularizing Islamists? provides an in-depth analysis of two Islamist parties in Pakistan, the highly influential Jama‘at-e-Islami and the more militant Jama‘at-ud-Da‘wa, widely blamed for the November 2008 terrorist attack in Mumbai, India. Basing her findings on thirteen months of ethnographic work with the two parties in Lahore, Humeira Iqtidar proposes that these Islamists are involuntarily facilitating secularization within Muslim societies, even as they vehemently oppose secularism.
This book offers a fine-grained account of the workings of both parties that challenges received ideas about the relationship between the ideology of secularism and the processes of secularization. Iqtidar particularly illuminates the impact of women on Pakistani Islamism, while arguing that these Islamist groups are inadvertently supporting secularization by forcing a critical engagement with the place of religion in public and private life. She highlights the role that competition among Islamists and the focus on the state as the center of their activity plays in assisting secularization. The result is a significant contribution to our understanding of emerging trends in Muslim politics.
