This book discusses the enigmatic persistence of caste in the lives of South Asians as they step into the twenty-first century.

When thinking of India, it is hard not to think of caste. In academic and common parlance alike, caste has become a central symbol for India, marking it as fundamentally different from other places while expressing its essence. Nicholas Dirks argues that caste is, in fact, neither an unchanged survival of ancient India nor a single system that reflects a core cultural value. Rather than a basic expression of Indian tradition, caste is a modern phenomenon--the product of a concrete historical encounter between India and British colonial rule. Dirks does not contend that caste was invented by the British. But under British domination caste did become a single term capable of naming and above all subsuming India's diverse forms of social identity and organization. Dirks traces the career of caste from the medieval kingdoms of southern India to the textual traces of early colonial archives; from the commentaries of an eighteenth-century Jesuit to the enumerative obsessions of the late-nineteenth-century census; from the ethnographic writings of colonial administrators to those of twentieth-century Indian scholars seeking to rescue ethnography from its colonial legacy. The book also surveys the rise of caste politics in the twentieth century, focusing in particular on the emergence of caste-based movements that have threatened nationalist consensus. Castes of Mind is an ambitious book, written by an accomplished scholar with a rare mastery of centuries of Indian history and anthropology. It uses the idea of caste as the basis for a magisterial history of modern India. And in making a powerful case that the colonial past continues to haunt the Indian present, it makes an important contribution to current postcolonial theory and scholarship on contemporary Indian politics.

Hidden behind the much-touted success story of India’s emergence as an economic superpower is another, far more complex narrative of the nation’s recent history, one in which economic development is frequently countered by profoundly unsettling, and often violent, political movements. In Democracy against Development, Jeffrey Witsoe investigates this counter-narrative, uncovering an antagonistic relationship between recent democratic mobilization and development-oriented governance in India. Witsoe looks at the history of colonialism in India and its role in both shaping modern caste identities and linking locally powerful caste groups to state institutions, which has effectively created a postcolonial patronage state. He then looks at the rise of lower-caste politics in one of India’s poorest and most populous states, Bihar, showing how this increase in democratic participation has radically threatened the patronage state by systematically weakening its institutions and disrupting its development projects. By depicting democracy and development as they truly are in India—in tension—Witsoe reveals crucial new empirical and theoretical insights about the long-term trajectory of democratization in the larger postcolonial world.

This text pushes further the debates on colonial modernity by bringing to the fore Dalit experience in Kerala. The question of social identity is addressed in this study by analysing the problems of Dalit identity in Kerala. The book is a product of interdisciplinary research based on new archival and ethnographic materials which contributes to debates on colonial modernity.

World Literature is a vital part of twentieth-first century critical and comparative literary studies. As a field that engages seriously with function of literary studies in our global era, the study of World literature requires new approaches. The Cambridge History of World Literature is founded on the assumption that World Literature is not all literatures of the world nor a canonical set of globally successful literary works. It highlights scholarship on literary works that focus on the logics of circulation drawn from multiple literary cultures and technologies of the textual. While not rejecting the nation as a site of analysis, these volumes will offer insights into new cartographies – the hemispheric, the oceanic, the transregional, the archipelagic, the multilingual local – that better reflect the multi-scalar and spatially dispersed nature of literary production. It will interrogate existing historical, methodological and cartographic boundaries, and showcase humanistic and literary endeavors in the face of world scale environmental and humanitarian catastrophes.

David Rudner's richly detailed ethnographic and historical analysis of a South Indian merchant-banking caste provides the first comprehensive analysis of the interdependence among Indian business practice, social organization, and religion. Exploring noncapitalist economic formations and the impact of colonial rule on indigenous commercial systems, Rudner argues that caste and commerce are inextricably linked through formal and informal institutions. The practices crucial to the formation and distribution of capital are also a part of this linkage. Rudner challenges the widely held assumptions that all castes are organized either by marriage alliance or status hierarchy and that caste structures are incompatible with the "rational" conduct of business. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1994.

Arguing for the idea of connected histories, Bhambra presents a fundamental reconstruction of the idea of modernity in contemporary sociology. She criticizes the abstraction of European modernity from its colonial context and the way non-Western "others" are disregarded. It aims to establish a dialogue in which "others" can speak and be heard.

In this first scholarly work on India's great modern poet, Laetitia Zecchini outlines a story of literary modernism in India and discusses the traditions, figures and events that inspired and defined Arun Kolatkar. Based on an impressive range of archival and unpublished material, this book also aims at moving lines of accepted genealogies of modernism and 'postcolonial literature'. Zecchini uncovers how poets of Kolatkar's generation became modern Indian writers while tracing a lineage to medieval oral traditions. She considers how literary bilingualism allowed Kolatkar to blur the boundaries between Marathi and English, 'Indian' and 'Western sources; how he used his outsider position to privilege the quotidian and minor and revived the spirit of popular devotion. Graphic artist, poet and songwriter, storyteller of Bombay and world history, poet in Marathi, in English and in 'Americanese', non-committal and deeply political, Kolatkar made lines wobble and treasured impermanence. Steeped in world literature, in European avant-garde poetry, American pop and folk culture, in a 'little magazine' Bombay bohemia and a specific Marathi ethos, Kolatkar makes for a fascinating subject to explore and explain the story of modernism in India. This book has received support from the labex TransferS: http://transfers.ens.fr/

Looks at the role of love in 1950s Bombay cinema in terms of its cultural function and its social significance.

Once known as "Pariahs," Dalits are primarily descendants of unfree agrarian laborers. They belong to India's most subordinated castes, face overwhelming poverty and discrimination, and provoke public anxiety. Drawing on a wealth of previously untapped sources, this book follows the conception and evolution of the "Pariah Problem" in public consciousness in the 1890s. It shows how high-caste landlords, state officials, and well-intentioned missionaries conceived of Dalit oppression, and effectively foreclosed the emergence of substantive solutions to the "Problem"—with consequences that continue to be felt today. Rupa Viswanath begins with a description of the everyday lives of Dalit laborers in the 1890s and highlights the systematic efforts made by the state and Indian elites to protect Indian slavery from public scrutiny. Protestant missionaries were the first non-Dalits to draw attention to their plight. The missionaries' vision of the Pariahs' suffering as being a result of Hindu religious prejudice, however, obscured the fact that the entire agrarian political–economic system depended on unfree Pariah labor. Both the Indian public and colonial officials came to share a view compatible with missionary explanations, which meant all subsequent welfare efforts directed at Dalits focused on religious and social transformation rather than on structural reform. Methodologically, theoretically, and empirically, this book breaks new ground to demonstrate how events in the early decades of state-sponsored welfare directed at Dalits laid the groundwork for the present day, where the postcolonial state and well-meaning social and religious reformers continue to downplay Dalits' landlessness, violent suppression, and political subordination.