"Challenges and revises our understanding of the historical and contemporary role of Dalits in Indian society. A pathbreaking book that rightfully restores the historical agency of and gives voice to Dalits in North India." --Anand A. Yang, University of Washington --

This book provides a critical history of the distinctive tradition of Indian secularism known as Tolerance. Examining debates surrounding the activities of the Arya Samaj - a Hindu reform organization regarded as the exemplar of intolerance - it finds that Tolerance functioned to disengage Indian secularism from the politics of caste.

The contributors to this major intervention into Indian historiography trace the strategies through which Dalits have been marginalized as well as the ways Dalit intellectuals and leaders have shaped emancipatory politics in modern India. Moving beyond the anticolonialism/nationalism binary that dominates the study of India, the contributors assess the benefits of colonial modernity and place humiliation, dignity, and spatial exclusion at the center of Indian historiography. Several essays discuss the ways Dalits used the colonial courts and legislature to gain minority rights in the early twentieth century, while others highlight Dalit activism in social and religious spheres. The contributors also examine the struggle of contemporary middle-class Dalits to reconcile their caste and class, intercaste tensions among Sikhs, and the efforts by Dalit writers to challenge dominant constructions of secular and class-based citizenship while emphasizing the ongoing destructiveness of caste identity. In recovering the long history of Dalit struggles against caste violence, exclusion, and discrimination, Dalit Studies outlines a new agenda for the study of India, enabling a significant reconsideration of many of the Indian academy's core assumptions. Contributors: D. Shyam Babu, Laura Brueck, Sambaiah Gundimeda, Gopal Guru, Rajkumar Hans, Chinnaiah Jangam, Surinder Jodhka, P. Sanal Mohan, Ramnarayan Rawat, K. Satyanarayana

The linguistic origin of the term Dalit is Marathi, and pre-dates the militant-intellectual Dalit Panthers movement of the 1970s. It was not in popular use till the last quarter of the 20th century, the origin of the term Dalit, although in the 1930s, it was used as Marathi-Hindi translation of the word "Depressed Classes". The changing nature of caste and Dalits has become a topic of increasing interest in India. This edited book is a collection of originally written chapters by eminent experts on the experiences of Dalits in India. It examines who constitute Dalits and engages with the mainstream subaltern perspective that treats Dalits as a political and economic category, a class phenomenon, and subsumes homogeneity of the entire Dalit population. This book argues that the socio-cultural deprivations of Dalits are their primary deprivations, characterized by heterogeneity of their experiences. It asserts that Dalits have a common urge to liberate from the oppressive and exploitative social arrangement which has been the guiding force of Dalit movement. This book has analysed this movement through three phases: the reformative, the transformative and the confrontationist. An exploration of dynamic relations between subalternity, exclusion and social change, the book will be of interest to academics in the field of sociology, political science and contemporary India.

In this far-ranging and erudite exploration of the South Asian past, Sumit Guha discusses the shaping of social and historical memory in world-historical context. He presents memory as the result of both remembering and forgetting and of the preservation, recovery, and decay of records. By describing how these processes work through sociopolitical organizations, Guha delineates the historiographic legacy acquired by the British in colonial India; the creation of the centralized educational system and mass production of textbooks that led to unification of historical discourses under colonial auspices; and the divergence of these discourses in the twentieth century under the impact of nationalism and decolonization. Guha brings together sources from a range of languages and regions to provide the first intellectual history of the ways in which socially recognized historical memory has been made across the subcontinent. This thoughtful study contributes to debates beyond the field of history that complicate the understanding of objectivity and documentation in a seemingly post-truth world.

This revised edition of Behenji, first published in 2008, examines Mayawati’s record as chief minister since 2007. It pinpoints the reasons behind the BSP’s poor performance in the 2009 Lok Sabha polls, her return to the Dalit agenda prior to the 2012 assembly elections, as well as its surprising results. Also scrutinized are Mayawati’s performance as a dalit leader and administrator, besides the rampant corruption and failure of her social engineering project during these years. Though no longer likely to become prime minister, the author sees Mayawati playing a pivotal role in UP, and, indeed, Indian politics post the 2014 elections.

The People' and 'New India' are terms that are being invoked freely to both understand and govern India as she enters her 75th year of post-colonial nationhood. Yet, there is little clarity on who these people of India really are, what they do, their desires, histories and attachments to India. Similarly, the phrase 'New India' is used far too loosely to explain away a dangerously confounding politics. In this book, some of the most respected scholars of South Asia come together to write about a person or a concept that holds particular sway in the politics of contemporary India. In doing so, they collectively open up an original understanding of what the politics at the heart of New India are-and how best we might come to analyse them. This brilliant collection put together by Ravinder Kaur and Nayanika Mathur includes original and accessible essays by leading social science and humanities scholars of South Asia.

Over the course of the twentieth century, Bombay’s population grew twentyfold as the city became increasingly industrialized and cosmopolitan. Yet beneath a veneer of modernity, old prejudices endured, including the treatment of the Dalits. Even as Indians engaged with aspects of modern life, including the Marxist discourse of class, caste distinctions played a pivotal role in determining who was excluded from the city’s economic transformations. Labor historian Juned Shaikh documents the symbiosis between industrial capitalism and the caste system, mapping the transformation of the city as urban planners marked Dalit neighborhoods as slums that needed to be demolished in order to build a modern Bombay. Drawing from rare sources written by the urban poor and Dalits in the Marathi language—including novels, poems, and manifestos—Outcaste Bombay examines how language and literature became a battleground for cultural politics. Through careful scrutiny of one city’s complex social fabric, this study illuminates issues that remain vital for labor activists and urban planners around the world.

A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more. Winner of the 2022 Joseph W. Elder Prize in the Indian Social Sciences Merchants of Virtue explores the question of what it meant to be Hindu in precolonial South Asia. Divya Cherian presents a fine-grained study of everyday life and local politics in the kingdom of Marwar in eighteenth-century western India to uncover how merchants enforced their caste ideals of vegetarianism and bodily austerity as universal markers of Hindu identity. Using legal strategies and alliances with elites, these merchants successfully remade the category of “Hindu,” setting it in contrast to “Untouchable” in a process that reconfigured Hinduism in caste terms. In a history pertinent to understanding India today, Cherian establishes the centrality of caste to the early-modern Hindu self and to its imagination of inadmissible others.

This book traces the self-positioning of Hindostani people in the face of British and Dutch colonial practices. Originally from India and shipped to the Dutch colony of Suriname after the abolition of slavery, the Hindostani served as contract labourers to keep the plantation system afloat from 1873. Central to the book is the perspective of the Hindostani themselves. We travel alongside the Hindostani from the moment they were recruited and their movement through the depots awaiting shipment, their travel experiences, their arrival in Suriname, relocation to plantations, and their dispersal following the end of their contracts, either as city workers, or farmers. All along, the book poses the question of identification: how did Hindostani make sense of themselves, their fellow Hindostani, and Surinamese society? Stereotyped images make way for insight in lived experience of lower and higher caste, Hindus and Muslims, men and women.