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Working at the interface of historical and fictional writing, Ralph Crane considers the history of India from the Revolt of 1857 to the Emergency of 1975 as it is presented in the works of twentieth-century novelists, both Indian and British, who have written about particular periods of Indian history from within various periods of literary history. A constant thread in the book is the exploration of the use of paintings as iconography and allegory, used in the novels to reveal aspects of British-Indian relationships.
Considers the history of India from the Revolt of 1857 to the Emergency of 1975 as it is presented in the works of 20th-century novelists, both Indian and British, who have written about particular periods of Indian history and from within various periods of literary history. A unifying theme is the iconographic and allegorical function of descriptions of paintings. Annotation copyright by Book News, Inc., Portland, OR
Table of contents
This book explores examples of this process of invention and addresses the complex interaction of past and present in a fascinating study of ritual and symbolism.
The “Middle East” has long been an indispensable and ubiquitous term in discussing world affairs, yet its history remains curiously underexplored. Few question the origin of the term or the boundaries of the region, commonly understood to have emerged in the twentieth century after World War I. Guillemette Crouzet offers a new account in Inventing the Middle East. The book traces the idea of the Middle East to a century-long British imperial zenith in the Indian subcontinent and its violent overspill into the Persian Gulf and its hinterlands. Encroachment into the Gulf region began under the expansionist East India Company. It was catalyzed by Napoleon’s invasion of Egypt and heightened by gunboat attacks conducted in the name of pacifying Arab “pirates.” Throughout the 1800s the British secured this crucial geopolitical arena, transforming it into both a crossroads of land and sea and a borderland guarding British India’s western flank. Establishing this informal imperial system involved a triangle of actors in London, the subcontinent, and the Gulf region itself. By the nineteenth century’s end, amid renewed waves of inter-imperial competition, this nexus of British interests and narratives in the Gulf region would occasion the appearance of a new name: the Middle East. Charting the spatial, political, and cultural emergence of the Middle East, Inventing the Middle East reveals the deep roots of the twentieth century’s geographic upheavals.
This first volume in the series looks at a region that is all too often viewed through the prism of European experience: India and Pakistan. Ian Talbot provides a wide-ranging study of nationalism in a non-European context, showing how the 'invention' of modern India and Pakistan drew heavily for inspiration on indigenous values. Analyzing both the effects of colonial rule and the post-colonial aftermath, the book is a readable and up-to-date introduction to the major issues in the contemporary history of the sub-continent and an examination of a recent trend in historical writing to emphasize the extent to which nations are made, not born. The book explores whether the forging of the nation is a matter of conscious manipulation by an elite or guided by more popular imperatives or a combination of the two.
Kiberd - one of Ireland's leading critics and a central figure in the FIELD DAY group with Brian Friel, Seamus Deane and the actor Stephen Rea - argues that the Irish Literary Revival of the 1890-1922 period embodied a spirit and a revolutionary, generous vision of Irishness that is still relevant to post-colonial Ireland. This is the perspective from which he views Irish culture. His history of Irish writing covers Yeats, Lady Gregory, Synge, O'Casey, Joyce, Beckett, Flann O'Brien, Elizabeth Bowen, Heaney, Friel and younger writers down to Roddy Doyle.
A field-changing history explains how the subcontinent lost its political identity as the home of all religions and emerged as India, the land of the Hindus. Did South Asia have a shared regional identity prior to the arrival of Europeans in the late fifteenth century? This is a subject of heated debate in scholarly circles and contemporary political discourse. Manan Ahmed Asif argues that Pakistan, Bangladesh, and the Republic of India share a common political ancestry: they are all part of a region whose people understand themselves as Hindustani. Asif describes the idea of Hindustan, as reflected in the work of native historians from roughly 1000 CE to 1900 CE, and how that idea went missing. This makes for a radical interpretation of how India came to its contemporary political identity. Asif argues that a European understanding of India as Hindu has replaced an earlier, native understanding of India as Hindustan, a home for all faiths. Turning to the subcontinent’s medieval past, Asif uncovers a rich network of historians of Hindustan who imagined, studied, and shaped their kings, cities, and societies. Asif closely examines the most complete idea of Hindustan, elaborated by the early seventeenth century Deccan historian Firishta. His monumental work, Tarikh-i Firishta, became a major source for European philosophers and historians, such as Voltaire, Kant, Hegel, and Gibbon during the eighteenth and nineteenth centuries. Yet Firishta’s notions of Hindustan were lost and replaced by a different idea of India that we inhabit today. The Loss of Hindustan reveals the intellectual pathways that dispensed with multicultural Hindustan and created a religiously partitioned world of today.
‘Religion is a tool in the hands of the oppressor against the oppressed solely because he frames the commandments and calls them the God’s’, is an apt description of the Hindu social order. The book rips open the raw nerve of Hinduism—its invidious castes, positioned as a ‘God-ordained’ institution, commandeered by its freebooter priestly class while clandestinely establishing its religious, social and political hegemony through interpolation of its pristine and effulgent scriptures. The author boldly analyses this imbroglio through a microscopic analysis of these and more related issues: • How priests controlled the Hindu religious, social, educational and political apparatus? • How the dominant priestly class fractured the society into mutually antagonistic subordinated hierarchical segments, and ruled it by reserving all elite jobs for itself? • How the fiendish priesthood emasculated shudras by depriving them of the ‘shaastra and shastra’ (education and arms) and made them permanent ‘village servant classes’? • How the pretensions of attaining siddhis through 'meditation and penances' established priests as the ‘gods on earth’ for their assertions of ‘purity and effulgence’? • How ‘karma’, ‘reincarnation’ and ‘84-lakhs births’ theories were devised to justify fatalism and hierarchical gradation of varnas? • Can India be rightfully called the ‘vishvaguru’ and the mother of all civilisations? • How Buddhism effeminated Hindus and made them the doormats for the ruthless? • Why Hindus had to abandon their own, to adop foreign institutions of governance? • Why Hinduism should become a universal and proselytising faith and fight demographic challenges posed by Islam and Christianity?
Popular religion in village India is overwhelmingly dominated by goddess worship. Goddesses can be nationally well-known like Durga or Kali, or they can be an obscure deity who is only known in a particular rural locale. The origins of a goddess can be both ancient—with many transitions or amalgamations with other cults having occurred along the way—and very recent. While some have tribal origins, others sprout up overnight due to a vivid dream. Inventing and Reinventing the Goddess: Contemporary Iterations of Hindu Divinities on the Move looks at the nature of how and why goddesses are invented and reinvented historically in India and how social hierarchy, gender differences, and modernity play roles in these emerging religious phenomena.