This book is a fresh examination of Rabindranath Tagore’s ideas on nationalism and his rhetoric of cosmopolitanism. It critically analyses the poetics and the politics of his works and specifically responds to Tagore’s three lectures on nationalism delivered during the early years of the twentieth century and later compiled in his book Nationalism (1917). This volume: Discusses Tagore’s perception of nationalism – the many-sidedness of his engagement with nationalism, the root causes of his anathema against the ideology, ambiguities and limitations associated with his perception and his alternative vision of cosmopolitanism or global unity; Cross-examines an alternative view of cosmopolitanism based on Tagore’s inclusivist ideology to “seek my compatriots all over the world”; Explores how his ideas on nationalism and cosmopolitanism found myriad expressions across his works – in prose, fiction, poetry, travelogue, songs – as well as in the legacy of cinematic adaptations of his writings; Investigates the relevance of Tagore’s thoughts on nationalism and cosmopolitanism in relation to the contemporary rise of religious, nationalist and sectarian violence in the twenty-first century. A key study on the relevance of Tagore’s political philosophy in the contemporary world with contributions from eminent Tagore scholars in South Asia as well as the West, this book will be of great interest to readers and researchers in the fields of literature, political science, cultural studies, philosophy and Asian studies.

This volume brings together eminent Tagore scholars and younger writers to revisit the concepts of nation, nationalism, identity and selfhood, civilization, culture and homeland in Tagore’s writings. As these ideas take up the centre-stage of politics in the subcontinent as also elsewhere in the world in the 21st century, it becomes extremely relevant to revisit his works in this context. Tagore’s ambivalence towards nationalism as an ideology was apparent in the responses in his discussions with Indians and non-Indians alike. Tagore developed the concept of ‘syncretic’ civilization as a basis of nationalist civilizational unity, where society was central, unlike the European model of state-centric civilization. However, as the subterranean tensions of communalism became clear in the early 20th century, Tagore reflexively critiqued his own political position in society. He thus emerged as the critic of the nation/nation-state and in this he shared his deep unease with other thinkers like Romain Rolland and Albert Einstein. This volume for the first time covers the socio-political, historical, literary and cultural concerns relating to Tagore’s efforts towards the 'de-colonization' of the Self. The volume begins with various perspectives on Tagore’s ‘ambivalence’ about nationalism. It encompasses critical examinations of Tagore’s literary works and other art forms as well as adaptations of his works on film. It also reads Tagore’s nationalism in a comparative mode with contemporary thinkers in India and abroad who were engaged in similar debates.

The book weaves through an intricate tapestry of ideas relating to pan-Asianism, nationalism, cosmopolitanism, and friendship, and positions the early modernist tensions of the period within—and against—the spectre of a unified Asia that concealed considerable political differences. The book draws on pan-Asian works such as The Ideals of the East and The Awakening of the East, in counterpoint to Tagore's radical Nationalism. The book, offering new insights into the ways in which the Orient travelled within and beyond Asia stimulated by emergent modes of vernacular cosmopolitanism, will appeal to students and scholars of cultural studies, South Asian postcolonial literature, literary theory, and performance studies, as well as general readers.

This book presents a set of original letters exchanged between Rabindranath Tagore, the first Asian to win the Nobel Prize for Literature, and the eminent Irish poet and theosophist, James Henry Cousins. Through these letters, the volume explores their shared ideas of culture, art, aesthetics, and education in India; aspects of Irish Orientalism; Irish literary revival; theosophy, eastern knowledge, and spiritualism; cross-cultural dialogue and friendship; Renaissance in India; anti-imperialism; nationalism; internationalism; and cosmopolitanism. The book reveals a hitherto unexplored facet concerning two leading thinkers in the history of ideas in a transnational context. With its lucid style, extensive annotations and a comprehensive Introduction, this book will be an essential read for scholars and researchers of Indian literature, Bengali literature, comparative literature, South Asian studies, Tagore studies, modern Indian history, philosophy, cultural studies, education, political studies, postcolonial studies, India studies, Irish history, and Irish literature. It will also interest general readers and the Bengali diaspora.

“Profound, beautifully written, and inspiring. It proves that Nussbaum deserves her reputation as one of the greatest modern philosophers.” —Globe and Mail “At a time of growing national chauvinism, Martha Nussbaum’s excellent restatement of the cosmopolitan tradition is a welcome and much-needed contribution...Illuminating and thought-provoking.” —Times Higher Education The cosmopolitan political tradition in Western thought begins with the Greek Cynic Diogenes, who, when asked where he came from, said he was a citizen of the world. Rather than declare his lineage, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings. Martha Nussbaum pursues this “noble but flawed” vision and confronts its inherent tensions. The insight that politics ought to treat human beings both as equal and as having a worth beyond price is responsible for much that is fine in the modern Western political imagination. Yet given the global prevalence of material want, the conflicting beliefs of a pluralistic society, and the challenge of mass migration and asylum seekers, what political principles should we endorse? The Cosmopolitan Tradition urges us to focus on the humanity we share rather than on what divides us. “Lucid and accessible...In an age of resurgent nationalism, a study of the idea and ideals of cosmopolitanism is remarkably timely.” —Ryan Patrick Hanley, Journal of the History of Philosophy

Passion and politics intertwine in Char Adhyay (1934), Rabindranath Tagore's last and perhaps most controversial novel, set in the context of the freedom struggle in pre-Independent India. Ela, a young working woman, comes under the spell of Indranath, a charismatic political activist who advocates the path of terror. She joins his band of underground rebels, vowing never to marry, and to devote her life to the nation's cause. But through her relationship with Atindra, a poet and romantic who grows disenchanted after joining the group, Ela realizes the hollowness of Indranath's machinations. The lovers now face a terrible choice. This new translation of Char Adhyay brings Tagore's text to life in contemporary idiom, while evoking the charged atmosphere of the story's historical setting.

A century ago, activists confronting racism and colonialism—in India, South Africa, and Black America—used print media to connect with one another. Then, as now, the most effective medium for their undertakings was the English language. Imperfect Solidarities: Tagore, Gandhi, Du Bois, and the Global Anglophone tells the story of this interconnected Anglophone world. Through Rabindranath Tagore’s writings on China, Mahatma Gandhi’s recollections of South Africa, and W. E. B. Du Bois’s invocations of India, Madhumita Lahiri theorizes print internationalism. This methodology requires new terms within the worldwide hegemony of the English language (“the global Anglophone”) in order to encourage alternate geographies (such as the Global South) and new collectivities (such as people of color). The women of print internationalism feature prominently in this account. Sonja Schlesin, born in Moscow, worked with Indians in South Africa. Sister Nivedita, an Irish woman in India, collaborated with a Japanese historian. Jessie Redmon Fauset, an African American, brought the world home to young readers through her work as an author and editor. Reading across races and regions, genres and genders, Imperfect Solidarities demonstrates the utility of the neologism for postcolonial literary studies.

Between 1915 and 1941, Tagore (1861-1941) and Gandhi (1869-1948) differed and argued about many things of personal, national, and international significance---satyagraha, non-cooperation, the boycott and burning of foreign cloth, the efficacy of fasting as a means of resistance and Gandhi’s mantra connecting “swaraj” and “charkha”. The author tracks the development of this dialogue and argues that the debate was about more fundamental issues, such as the nature of truth and swaraj/freedom and the possibilities of untruth that Tagore saw in Gandhi’s movements for truth and freedom. Puri shows that the differences between the two men’s perspectives came from differently negotiated relationships to (and understandings of) tradition and modernity. Tagore was part of the Bengal renaissance and powerfully influenced by the idea that the Enlightenment consisted in the freedom of the individual to reason for herself. Gandhi, on the other hand, remained close to the Indian philosophical tradition which linked individual freedom to moral progress. Puri points out that Tagore cannot, however, be unreflectively assimilated to the Enlightenment project of Western modernity, for he came fairly close to Gandhi in rejecting the anthropocentricism of modernity and shared Gandhi’s belief in an enchanted cosmos. The only single-authored volume on the Tagore-Gandhi debate, this book is a welcome addition to the existing literature.

This volume studies the representation of religion in South Asian Anglophone literature of the twentieth and twenty-first century. It traces the contours of South Asian writing through the consequences of the complex contesting forces of blasphemy and secularization. Employing a cross-disciplinary approach, it discusses various key issues such as religious fundamentalism, Islamophobia, religious majoritarianism, nationalism, and secularism. It also provides an account of the reception of this writing within the changing conceptions of racial "Others" and cultural difference, particularly with respect to minority writers, in terms of ethnic background and lack of access to social mobility. The volume features chapters on key texts, including The Hungry Tide, The Enchantress of Florence, In Times of Seige, One Part Woman, Anil’s Ghost, The Book of Gold Leaves, Red Earth and Pouring Rain, The Black Coat and Swarnalata, among others. An important contribution to the study of South Asian literature, the book will be indispensable for students and researchers of literary studies, religious studies, cultural studies, literary criticism, and South Asian studies.