Mega-Infrastructure Projects (MIPs) represent a central element of globalized development. MIPs like the Chinese driven `Belt and Road Initiative' (BRI) include large-scale agrarian, road, rail, port and energy networks. They are complex ventures involving international capital and multiple stakeholders. Disenchanted Modernities presents 16 case studies showing that the promise of a sustainable modern development by MIPs leave many local users disenchanted: They don't profit form the MIPs but lose access to their resources often held in common. The book describes the strategies of states and companies as well as local responses to MIPs in Asia, Africa, Americas and Europe.

In this volume well-known scholars from India and Latin America – Enrique Dussel, Madhu Dubey, Walter D. Mignolo, and Sudipta Sen, to name a few – discuss the concepts of modernity and colonialism and describe how the two relate to each other. This second edition to the volume comes with a new introduction which extends and critically supplements the discussion in the earlier introduction to the volume. It explores the vital impact of the colonial pasts of India, Mexico, China, and even the Unites States, on the processes through which these countries have become modern. The collection is unique, as it brings together a range of disciplines and perspectives. The topics discussed include the Zapatista movement in Southern Mexico, the image of the South in recent African-American literature, the theories of Andre Gunder Frank about the early modernization of Asian countries, and the contradictions of the colonial state in India.

Intellectual debates surrounding modernity, modernism and fascism continue to be active and hotly contested. In this ambitious book, renowned expert on fascism Roger Griffin analyzes Western modernity and the regimes of Mussolini and Hitler and offers a pioneering new interpretation of the links between these apparently contradictory phenomena.

India is frequently represented as the quintessential land of religion. Johannes Quack challenges this representation through an examination of the contemporary Indian rationalist organizations: groups who affirm the values and attitudes of atheism, humanism, or free-thinking. Quack shows the rationalists' emphasis on maintaining links to atheism and materialism in ancient India and outlines their strong ties to the intellectual currents of modern European history. At the heart of Disenchanting India is an ethnographic study of the organization ''Andhashraddha Nirmulan Samiti'' (Organization for the Eradication of Superstition), based in the Indian State of Maharashtra. Quack gives a nuanced account of the Organization's specific "mode of unbelief." He describes the group's efforts to encourage a scientific temper and to combat beliefs and practices that it regards as superstitious. Quack also shows the role played by rationalism in the day-to-day lives of the Organization's members, as well as the Organization's controversial position within Indian society. Disenchanting India contributes crucial insight into the nature of rationalism in the intellectual life and cultural politics of India.

The yearbook for the conferences in 2006, 2007, and 2008 has just been published in a single volume, and there are some gems to be found: Ervin Laszlo on Some Universal Features of the Needed Transformation, Heyong Shen on Psychology of the Heart, and Luigi Zoja on Reductionism: A Western Disease? In 1933 in a secluded villa on the mountainous shore of Lago Maggiore, in Ascona, Switzerland, a group of scholars, organized by the inspired Olg

An illustration of how indigenous and non-indigenous actors deployed concepts of time in their conflicts over race and modernity in postcolonial Guatemala.

By studying intersections among new cults of wealth, ritually empowered amulets and professional spirit mediumship—which have emerged together in Thailand’s dynamic religious field in recent decades—Capitalism Magic Thailand explores the conditions under which global modernity produces new varieties of enchantment. Bruno Latour’s account of modernity as a condition fractured between rationalizing ideology and hybridizing practice is expanded to explain the apparent paradox of new forms of magical ritual emerging alongside religious fundamentalism across a wide range of Asian societies. In Thailand, novel and increasingly popular varieties of ritual now form a symbolic complex in which originally distinct cults centred on Indian deities, Chinese gods and Thai religious and royal figures have merged in commercial spaces and media sites to sacralize the market and wealth production. Emerging within popular culture, this complex of cults of wealth, amulets and spirit mediumship is supported by all levels of Thai society, including those at the acme of economic and political power. New theoretical frameworks are presented in analyses that challenge the view that magic is a residue of premodernity, placing the dramatic transformations of cultic ritual centre stage in modern Thai history. It is concluded that modern enchantment arises at the confluence of three processes: neoliberal capitalism’s production of occult economies, the auraticizing effects of technologies of mass mediatization, and the performative force of ritual in religious fields where practice takes precedence over doctrine.

This edited volume examines the changes that arise from the entanglement of global interests and narratives with the local struggles that have always existed in the drylands of Africa, the Middle East, and Central Asia/Inner Asia. Changes in drylands are happening in an overwhelming manner. Climate change, growing political instability, and increasing enclosures of large expanses of often common land are some of the changes with far-reaching consequences for those who make their living in the drylands. At the same time, powerful narratives about the drylands as ‘wastelands’ and their ‘backward’ inhabitants continue to hold sway, legitimizing interventions for development, security, and conservation, informing re-emerging frontiers of investment (for agriculture, extraction, infrastructure), and shaping new dryland identities. The chapters in this volume discuss the politics of change triggered by forces as diverse as the global land and resource rush, the expansion of new Information and Communication Technologies, urbanization, the COVID-19 pandemic, and the spread of violent extremism. While recognizing that changes are co-produced by differently positioned actors from within and outside the drylands, this volume presents the dryland’s point of view. It therefore takes the views, experiences, and agencies of dryland dwellers as the point of departure to not only understand the changes that are transforming their lives, livelihoods, and future aspirations, but also to highlight the unexpected spaces of contestation and innovation that have hitherto remained understudied. This edited volume will be of much interest to students, researchers, and scholars of natural resource management, land and resource grabbing, political ecology, sustainable development, and drylands in general. The Open Access version of this book, available at www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

The leading voices in science studies have argued that modern science reflects dominant social interests of Western society. Following this logic, postmodern scholars have urged postcolonial societies to develop their own "alternative sciences" as a step towards "mental decolonization". These ideas have found a warm welcome among Hindu nationalists who came to power in India in the early 1990s. In this passionate and highly original study, Indian-born author Meera Nanda reveals how these well-meaning but ultimately misguided ideas are enabling Hindu ideologues to propagate religious myths in the guise of science and secularism. At the heart of Hindu supremacist ideology, Nanda argues, lies a postmodernist assumption: that each society has its own norms of reasonableness, logic, rules of evidence, and conception of truth, and that there is no non-arbitrary, culture-independent way to choose among these alternatives. What is being celebrated as "difference" by postmodernists, however, has more often than not been the source of mental bondage and authoritarianism in non-Western cultures. The "Vedic sciences" currently endorsed in Indian schools, colleges, and the mass media promotes the same elements of orthodox Hinduism that have for centuries deprived the vast majority of Indian people of their full humanity. By denouncing science and secularization, the left was unwittingly contributing to what Nanda calls "reactionary modernism." In contrast, Nanda points to the Dalit, or untouchable, movement as a true example of an "alternative science" that has embraced reason and modern science to challenge traditional notions of hierarchy.

This collection includes original studies from scholars from thirteen nations, who explore the epistemic features figured in John Dewey's writings in his discourses on public schooling. Pragmatism was one of the weapons used in the struggles about the development of the child who becomes the future citizen. The significance of Dewey in the book is not about Dewey as the messenger of pragmatism, but in locating different cultural, political and educational terrains in which debates about modernity, the modern self and the making of the citizen occurred.