Civil society as an analytical concept is increasingly treated with suspicion in the study of politics in postcolonial societies. While engaging with Dalit struggles for civility, this book offers a critique of normative liberal assumptions of civil society and also counters the scholarship that rejects the idea and possibility of civil society in postcolonial societies. Based on an ethnography of Dalit movements in Maharashtra, this book highlights the centrality of caste in constructing localized forms and processes of civil society. The study marks a shift from perspectives that either emphasize the role of the state in shaping civil society or totally ignore the role of caste in its formation. As one of the first books on the post-Panther phase of Dalit politics in Maharashtra, this book makes an important contribution. It reopens the debate on the nature and forms of Dalit assertion in the 1990s and looks beyond the ‘impasse’ in Dalit politics.

This book critically examines the relationship between civility, citizenship and democracy. It engages with the oft-neglected idea of civility (as a Western concept) to explore the paradox of high democracy and low civility that plagues India. This concept helps analyse why democratic consolidation translates into limited justice and minimal equality, along with increased exclusion and performative violence against marginal groups in India. The volume brings together key themes such as minority citizens and the incivility of caste, civility and urbanity, the struggles for ‘dignity’ and equality pursued by subaltern groups along with feminism and queer politics, and the exclusionary politics of the Citizenship Amendment Act, to argue that civility provides crucial insights into the functioning and social life of a democracy. In doing so, the book illustrates how a successful democracy may also harbour illiberal values and normalised violence and civil societies may have uncivil tendencies. Enriched with case studies from various states in India, this book will be of interest to scholars and researchers of political science, political philosophy, South Asian studies, minority and exclusion studies, political sociology and social anthropology.

In The Civility Of Indifference, Bailey documents a case of ethnic strife that threatened the village forty years ago but did not consume it in bloodshed. The restraint, he suggests, reflected not compassion but a sense of inevitability.

Contributed articles; previously published in the Economic and political weekly.

Caste is a contested terrain in India's society and polity. This book explores contemporary realities of caste in rural and urban India. Presenting rich empirical findings across north India, it presents an original perspective on the reasons for the persistence of caste in India today.

This book provides an in-depth exploration of South Asian readaptations of race in vernacular languages. The focus is on a diverse set of printed texts, periodicals and books in Hindi and Urdu, two of the major print languages of British North India, written between 1860 and 1930. Imperial raciology is a burgeoning field of historical research. So far, most studies on race in the British Empire in South Asia have concentrated on the writings of Western-educated elites in English. The range of Hindi and Urdu sources analyzed by the author provides a more varied and complex picture of the ways in which South Asians reinterpreted racial concepts, thereby highlighting the importance of scrutinizing the vernacular dimensions of global entanglements. Part I of the book centers on the debates on "civilization" and "civility" in Hindi and Urdu periodicals, travelogues and geography books as well as Hindi literature on caste. It asks if and in what respect the discussions changed when authors appropriated racial concepts. Part II revolves around the "science" of eugenics. It scrutinizes more popular genres, namely, early twentieth century advisory literature on "fit reproduction." It highlights how the knowledge promoted there was different from "eugenics" as the (mainly English-writing) founders of the Indian eugenic movements endorsed it. A fascinating analysis of the ways in which colonized elites have adopted and readapted racial concepts and theories, this book will be of interest to academics in the fields of Modern South Asian History, History of Science, Critical Race Studies and Colonial and Imperial History.

This innovative work of historical anthropology explores how India's Dalits, or ex-untouchables, transformed themselves from stigmatized subjects into citizens. Anupama Rao's account challenges standard thinking on caste as either a vestige of precolonial society or an artifact of colonial governance. Focusing on western India in the colonial and postcolonial periods, she shines a light on South Asian historiography and on ongoing caste discrimination, to show how persons without rights came to possess them and how Dalit struggles led to the transformation of such terms of colonial liberalism as rights, equality, and personhood. Extending into the present, the ethnographic analyses of The Caste Question reveal the dynamics of an Indian democracy distinguished not by overcoming caste, but by new forms of violence and new means of regulating caste.

Bringing together scholars and activists, this volume examines the many facets of on-going Dalit struggles to improve their position. Focusing on identity assertion and collective action, the contributors discuss the nature of Dalit politics, and the challenges and dilemmas that they face in contemporary India.

"Mosques in the Metropolisis a dual-site ethnographic study of two of Europe's largest mosques, one a conservative Islamist community in London and the other a progressive Muslim community in Berlin. The contrasting sites allow sociologist Elisabeth Becker to provide a complex picture of Islam in Europe at a particularly fraught time. She spent over thirty months studying the mosques through immersion and interviews and provides an analysis that goes deep into European Muslim communities. Individual Muslim voices come through loud and clear-for example, the young mother of three in London trying to reconcile her conservative religious views with her desire to leave her husband-as do the historical and structural forces at play. Ultimately Becker insists that caste is a crucial lens through which to view Islam in Europe, and through this lens she critiques what she perceives as failing European pluralism. To amplify her point, Becker brings Jewish history and twentieth-century Jewish thought into the conversation directly, drawing on the ways in which Bauman and Arendt utilized the concept of caste to describe Jewish life and marginality. What is at stake here is nothing less than the fundamental values of freedom, equality, and individual rights--ostensibly the bedrock of European identity"--

How do people come to live as they ought to live? Crooked Stalks seeks an answer to this enduring question in diverse practices of cultivation: in the moral horizons of development intervention, in the forms of virtue through which people may work upon their own desires, deeds, and habits, and in the material labors that turn inhabited worlds into environments for both moral and natural growth. Focusing on the colonial subjection and contemporary condition of the Piramalai Kallar caste—classified, condemned, and policed for decades as a “criminal tribe”—Anand Pandian argues that the work of cultivation in all of these senses has been essential to the pursuit of modernity in south India. Colonial engagements with the Kallars in the early twentieth century relied heavily upon agrarian strategies of moral reform, an approach that echoed longstanding imaginations of the rural cultivator as a morally cultivated being in Tamil literary, moral, and religious tradition. These intertwined histories profoundly shape how people of the community struggle with themselves as ethical subjects today. In vivid, inventive, and engaging prose, Pandian weaves together ethnographic encounters, archival investigations, and elements drawn from Tamil poetry, prose, and popular cinema. Tacking deftly between ploughed soils and plundered orchards, schoolroom lessons and stationhouse registers, household hearths and riverine dams, he reveals moral life in the postcolonial present as a palimpsest of traces inherited from multiple pasts. Pursuing these legacies through the fragmentary play of desire, dream, slander, and counsel, Pandian calls attention not only to the moral potential of ordinary existence, but also to the inescapable force of accident, chance, and failure in the making of ethical lives. Rarely are the moral coordinates of modern power sketched with such intimacy and delicacy.