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During the last decades research on India has gone through a number of changes in focus and perspectives. To name but a few examples, there has been a change in focus from the past to the present, from the world view of the elites to that of the subalterns, from philosophy to everyday life, from hierarchy to the critiques of hierarchy and the sources of equality in Indian culture. However, more dramatic than the changes in the focus of research are the changes in Indian society itself. Urbanization, the liberalization and globalization of the economy, the IT revolution, the success of the global Indian diaspora, the affirmation of religious identities and reaffirmation of ancient world views, reinterpretations of history, new medias and transnational mega gurus, and new political landscapes denote some of these processes. This collection focuses on this shift by presenting recently published articles and book extracts on India and the contemporary transformation of the Indian society. As the world's largest democracy is emerging as an economic and cultural superpower, there is an increased need for knowledge about it.
During the last decades research on India has gone through a number of changes in focus and perspectives. To name but a few examples, there has been a change in focus from the past to the present, from the world view of the elites to that of the subalterns, from philosophy to everyday life, from hierarchy to the critiques of hierarchy and the sources of equality in Indian culture. However, more dramatic than the changes in the focus of research are the changes in Indian society itself. Urbanization, the liberalization and globalization of the economy, the IT revolution, the success of the global Indian diaspora, the affirmation of religious identities and reaffirmation of ancient world views, reinterpretations of history, new medias and transnational mega gurus, and new political landscapes denote some of these processes. This collection focuses on this shift by presenting recently published articles and book extracts on India and the contemporary transformation of the Indian society. As the world's largest democracy is emerging as an economic and cultural superpower, there is an increased need for knowledge about it.
The argumentative Indian. - Inequality, instability, and voice. - India: large and small. - The diaspora and the world. - Tagore and his India. - Our culture--their culture. - Indian traditions and the Western imagination. - China and India. - Tryst with destiny. - Class in India. - Women and men. - India and the bomb. - The reach of reason. - Secularism and its discontents. - India through its calendars. - The Indian identity. - Voice and heterodoxy. - Culture and communication. - Politics and protest. - Reason and identity.
This is a book about religious transformation in South Asia in the nineteenth century. On the one hand, a fundamental conceptual transformation in the world of religion among people who were exposed to English language and culture took place. This transformation crystallized religious communities with sharp boundaries and distinct histories. On the other hand, the emerging feeling of religious-communal identity motivated religious and lay leaders to work in the interest of the community. This book is about both of these interrelated developments: the conceptual change and the application of the new ideas to political discourse; the construction and the politics of religious identity.
Research on Indian culture and society has been conducted from a dizzying range of perspectives. However, in recent decades it has been particularly characterized by a change in focus from the past to the present; from the worldview of the élites to that of the subalterns; from philosophy to everyday life; and from hierarchy to the critiques of hierarchy and the sources of equality in Indian culture. More dramatic than the changes in the focus of research are the changes in Indian society itself. Urbanization, the liberalization and globalization of the economy, the IT revolution, the success of the global Indian diaspora, the affirmation of religious identities and reaffirmation of ancient world views, reinterpretations of history, new medias and transnational megagurus, and new political landscapes denote some of these processes. This new title from Routledge makes sense of these changes by bringing together the very best scholarly work on India's contemporary transformation. As the world's largest democracy emerges as an economic and cultural superpower, there is a pressing need for a more sophisticated and nuanced understanding of Indian culture and society. This four-volume collection answers that need and will be welcomed as a vital one-stop research resource
East meets West in this fascinating exploration of conceptions of personal identity in Indian philosophy and modern Euro-American psychology. Author Anand Paranjpe considers these two distinct traditions with regard to historical, disciplinary, and cultural `gaps' in the study of the self, and in the context of such theoretical perspectives as univocalism, relativism, and pluralism. The text includes a comparison of ideas on self as represented by two eminent thinkers-Erik H. Erikson for the Western view, and Advaita Vedanta for the Indian.
During the last decades research on India has gone through a number of changes in focus and perspectives. To name but a few examples, there has been a change in focus from the past to the present, from the world view of the elites to that of the subalterns, from philosophy to everyday life, from hierarchy to the critiques of hierarchy and the sources of equality in Indian culture. However, more dramatic than the changes in the focus of research are the changes in Indian society itself. Urbanization, the liberalization and globalization of the economy, the IT revolution, the success of the global Indian diaspora, the affirmation of religious identities and reaffirmation of ancient world views, reinterpretations of history, new medias and transnational mega gurus, and new political landscapes denote some of these processes. This collection focuses on this shift by presenting recently published articles and book extracts on India and the contemporary transformation of the Indian society. As the world's largest democracy is emerging as an economic and cultural superpower, there is an increased need for knowledge about it.
American Indian national movements, asserting a common Indian interest and identity as distinct from tribal interests and identities, have been a significant part of the American experience throughout most of this century, but one virtually unknown even to historians. Here for the first time Pan-Indian movements are examined comprehensively and comparatively. The opening chapter provides the historical background for the development of modern Pan-Indianism. The first major Pan-Indian reform organization, the Society of American Indians (SAI), was founded in 1911. Led by middle-class, educated Indians. The SAI adapted many of the reform ideas of the Progressive Era to Indian purposes. The SAI rejected the old dream of restoring tribal cultures and worked instead for an Indian future identified with the broader American society, to be realized through education and legislation. During the twenties, the SAI declined and the direction of Pan-Indian efforts shifted. Pan-Indian fraternal movements arose that were more in keeping with the spirit of the times than was reformism. Based in towns and cities, the fraternal orders and social clubs provided a means for urban Indians to retain or regain an Indian identity. In the meantime, an Indian religious movement, the peyote cult, spread far beyond its Oklahoma heartland, gaining Indian adherents in many parts of the country. Abandoning the messianic hopes of earlier Pan-Indian religions, the peyote cult developed as a religion of accommodation, a blending of elements from many tribes and from Christianity as well. In 1918 Oklahoma peyotists incorporated the first Native American Church as a defense against a campaign to outlaw the use of peyote by Indians. During the succeeding decade churches were organized in other states. The Indian New Deal, which radically changed governmental policy, provided a new context for Pan-Indianism. The author examines briefly developments since 1934. Her concluding chapter places the various Pan-Indian movements in historical perspective. The research for this study included extensive use of a wide variety of primary sources—journals published by 1he Indian groups, collections of documents and letters, governmental records, and interviews with Indians, anthropologists, and government officials.