Clem Seecharan has written a useful documentary history of Bechu, the first Indian to testify before the Royal Commission in 1897. Now who was this Bechu? He was, in Seecharan's words, "an indefatigable gadfly," who in letters to the local press revealed the conditions of Indian indentureship: poor wages, sexual exploitation of women by overseers and managers, and the virtual impossibility for Indians to obtain justice because of the collusion between colonial authorities and the planters. This knowledge we owe to economic historian Alan Adamson who "discovered" Bechu in the 1960s. Yet the man himself remained somewhat of a mystery, something Bechu himself seems to have cultivated. Seecharan has now filled a number of lacunae in our understanding with this two-part volume. The first section focuses on Bechu and the British Guianese environment in the late nineteenth century, while the second part includes letters and memoranda by Bechu (and reactions to them by local opponents).

When Himanshu (aka Guddu) Shukla, a middle-aged investment banker, encounters his early twenties' infatuation Rimjhim Singh at the Lucknow airport, it evokes his unrequited love. The sedimented reveries of his memory make him realize that he was going to take the most decisive journey of his life. Rewind to the transition period of early 2000, when the 90s mindset was fading and a new generation’s thinking was emerging in the bustling Kanpur, Guddu Shukla, a student leader of DAV college, finds himself a nemesis in Bechu Mishra, a CA aspirant and local goon. Surrounded by comical and pugnacious friends, their rivalry is over the most stunning girl in town, Rimjhim Singh. As they fight for what they believe is right and of course the girl, the big question remains who eventually gets to be with her. However, this is no typical love triangle. At an age when romance was experienced far from Tinder matches and WhatsApp messages, fate intervenes, reality happens, and an unexpected turn of events takes Guddu, Bechu and Rimjhim on paths very different from what they set out on. Years later, when these paths cross again, what else could it be, if not a second chance? Piquantly funny, engaging, and taut, Delhi via Lucknow is a debut novel by Ashwini Rudra about unforgettable characters, their love stories and life goals. It is a desi young-adult story that will evoke nostalgia and romance in everyone who reads.

The Literature of the Indian Diaspora constitutes a major study of the literature and other cultural texts of the Indian diaspora. It is also an important contribution to diaspora theory in general. Examining both the ‘old’ Indian diaspora of early capitalism, following the abolition of slavery, and the ‘new’ diaspora linked to movements of late capital, Mishra argues that a full understanding of the Indian diaspora can only be achieved if attention is paid to the particular locations of both the ‘old’ and the ‘new’ in nation states. Applying a theoretical framework based on trauma, mourning/impossible mourning, spectres, identity, travel, translation, and recognition, Mishra uses the term ‘imaginary’ to refer to any ethnic enclave in a nation-state that defines itself, consciously or unconsciously, as a group in displacement. He examines the works of key writers, many now based across the globe in Canada, Australia, America and the UK, – V.S. Naipaul, Salman Rushdie, M.G. Vassanji, Shani Mootoo, Bharati Mukherjee, David Dabydeen, Rohinton Mistry and Hanif Kureishi, among them – to show how they exemplify both the diasporic imaginary and the respective traumas of the ‘old’ and ‘new’ Indian diasporas.

Endogamy, the custom forbidding marriage outside one's social class, is central to social history. This study considers the factors determining who married whom, whether partner selection changed over the past three hundred years and regional differences between Europe and South America.

A groundbreaking approach to Rococo religious d?r and spirituality in Europe and South America, The Spiritual Rococo addresses three basic conundrums that impede our understanding of eighteenth-century aesthetics and culture. Why did the Rococo, ostensibly the least spiritual style in the pre-Modern canon, transform into one of the world?s most important modes for adorning sacred spaces? And why is Rococo still treated as a decadent nemesis of the Enlightenment when the two had fundamental characteristics in common? This book seeks to answer these questions by treating Rococo as a global phenomenon for the first time and by exploring its moral and spiritual dimensions through the lens of populist French religious literature of the day-a body of work the author calls the ?Spiritual Rococo? and which has never been applied directly to the arts. The book traces Rococo?s development from France through Central Europe, Portugal, Brazil, and South America by following a chain of interlocking case studies, whether artistic, literary, or ideological, and it also considers the parallel diffusion of the literature of the Spiritual Rococo in these same regions, placing particular emphasis on unpublished primary sources such as inventories. One of the ultimate goals of this study is to move beyond the clich?f Rococo?s frivolity and acknowledge its essential modernity. Thoroughly interdisciplinary, The Spiritual Rococo not only integrates different art historical fields in novel ways but also interacts with church and social history, literary and post-colonial studies, and anthropology, opening up new horizons in these fields.

It is common knowledge that slavery and indenture were characterized by long hours of physical labor, restriction of movement and other basic human freedoms, and severe punishment for violations of draconian labor laws. Less well known is the fact that nutrition was very deficient and a range of infectious diseases maimed, debilitated and killed on a large scale. In trying to narrow the knowledge gap with respect to Guyana, Ramesh Gampat shows that extremely poor sanitary conditions, hygiene and nutrition hastened infections and created a vicious cycle. The British protected its own soldiers, officials and colonists by establishing a medical enclave that lasted until Emancipation in 1838. Former slaves were quarantined to neglected and decaying villages and Indians to plantations. Concern with health conditions appeared only during periods of epidemics and even then it was essentially for the protection of Europeans. Colonial medicine opened the way for stereotyping, labeling, racialization of disease, neutralization of potential leaders in the struggle for justice, and crystallization of the view that Europeans were superior to Blacks and Indians. Shorter stature and life expectancy are good indications that slaves and indentured immigrants fared considerably less well than Europeans. Several infectious diseases sickened and fell Blacks and Indians, including malaria and undefined fevers, pneumonia and bronchitis, diarrhea, and enteritis, tuberculosis, pneumonia and hookworm. The conquest of malaria in the early 1950s initiated the epidemiological transition from communicable to chronic diseases, and today NCDs account for some three-quarters of all deaths in Guyana. Malaria has reemerged, fueled by a gold boom that consumes huge amount of mercury. The potentially adverse public health consequences of the trio have been neglected.