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Subject Lessons offers a fascinating account of how western knowledge “traveled” to India, changed that which it encountered, and was itself transformed in the process. Beginning in 1835, India’s British rulers funded schools and universities to disseminate modern, western knowledge in the expectation that it would gradually replace indigenous ways of knowing. From the start, western education was endowed with great significance in India, not only by the colonizers but also by the colonized, to the extent that today almost all “serious” knowledge about India—even within India—is based on western epistemologies. In Subject Lessons, Sanjay Seth’s investigation into how western knowledge was received by Indians under colonial rule becomes a broader inquiry into how modern, western epistemology came to be seen not merely as one way of knowing among others but as knowledge itself. Drawing on history, political science, anthropology, and philosophy, Seth interprets the debates and controversies that came to surround western education. Central among these were concerns that Indian students were acquiring western education by rote memorization—and were therefore not acquiring “true knowledge”—and that western education had plunged Indian students into a moral crisis, leaving them torn between modern, western knowledge and traditional Indian beliefs. Seth argues that these concerns, voiced by the British as well as by nationalists, reflected the anxiety that western education was failing to produce the modern subjects it presupposed. This failure suggested that western knowledge was not the universal epistemology it was thought to be. Turning to the production of collective identities, Seth illuminates the nationalists’ position vis-à-vis western education—which they both sought and criticized—through analyses of discussions about the education of Muslims and women.
In Changing the Subject Srila Roy maps the rapidly transforming terrain of gender and sexual politics in India under the conditions of global neoliberalism. The consequences of India’s liberalization were paradoxical: the influx of global funds for social development and NGOs signaled the co-optation and depoliticization of struggles for women’s rights, even as they amplified the visibility and vitalization of queer activism. Roy reveals the specificity of activist and NGO work around issues of gender and sexuality through a decade-long ethnography of two West Bengal organizations, one working on lesbian, bisexual, and transgender issues and the other on rural women’s empowerment. Tracing changes in feminist governmentality that were entangled in transnational neoliberalism, Roy shows how historical and highly local feminist currents shaped contemporary queer and nonqueer neoliberal feminisms. The interplay between historic techniques of activist governance and queer feminist governmentality’s focus on changing the self offers a new way of knowing feminism—both as always already co-opted and as a transformative force in the world.
Though now largely a forgotten figure, V.S. Srinivasa Sastri was a celebrated Indian politician and diplomat in the early 20th Century. This book rehabilitates Sastri and offers a diplomatic biography of his years as India’s roving ambassador in the 1920s.
1910 South India mysteries in three parts. Personal magnetism, hypnotism, mind reading, telepathy, the nature of the human mind, suggestion, how to induce hypnotic sleep, modes of procedure, mesmerism and clairvoyance, magnetic healing, how to treat dif.
This book offers an in-depth analysis of several features of spoken Indian English that are generally considered as ‘typical’, but have never before been studied empirically. Drawing on authentic spoken data from the International Corpus of English, Indian component, the book focuses on the domain of discourse organization and examines the form, function and distribution of invariant tags such as isn’t it and no/na, non-initial existential there, focus markers only and itself, topicalization and left-dislocation. By focusing on multilingual speakers’ interactions, the study demonstrates conclusively that spoken Indian English bears all the hallmarks of a vibrant contact language, testifying to a pan-South Asian ‘grammar of culture’ which becomes apparent in contact-induced language change in spoken Indian English. The book will be highly relevant for anyone interested in postcolonial varieties of English, contact linguistics, standardization, and discourse-pragmatic sentence structure.