By Peter Morey, Alex Tickell (Editors)
The controversy over even if non secular or secular identities give you the such a lot achievable version for a much broader nationwide id has been a continual function of Indian politics from the overdue 19th century to the current day. in addition, within the final thirty years the more and more communal articulation of renowned politics and the slow upward push of a constellation of Hindu nationalist events headed by means of the BJP has elevated the urgency of this debate. whereas Indian writing in English has fostered an extended culture of political dissent, and has time and again puzzled ethnocentric, culturally unique sorts of political identity, few critics have thought of how this literature engages without delay with communalism, or charted the literary-political reaction to key occasions equivalent to the Babri Masjid / Ramjanmabhumi affair and the hot development of renowned different types of Hindu nationalism. The essays accumulated in substitute Indias holiday new flooring in reviews of Indian literature and movie via discussing how key authors supply contending, ‘alternative’ visions of India and the way poetry, fiction and movie can revise either the communal and secular types of nationwide belonging that outline present debates approximately ‘Indianness’. together with contributions from foreign students unique within the box of South Asian literary experiences, and that includes an informative creation charting the parallel advancements of writing, the kingdom and communal cognizance, substitute Indias bargains a clean viewpoint at the connections and discontinuities among tradition and politics within the world’s greatest democracy. desk of Contents Acknowledgements Peter MOREY and Alex TICKELL: advent Anshuman A. MONDAL: the bounds of Secularism and the development of Composite nationwide id in India Alex TICKELL: the invention of Aryavarta: Hindu Nationalism and Early Indian Fiction in English Elleke BOEHMER: “First fully grasp Your Need”: Manju Kapur’s Erotic kingdom Shirley bite: “Cutting throughout Time”: reminiscence, Narrative, and id in Shashi Deshpande’s Small treatments Amina YAQIN: The Communalization and Disintegration of Urdu in Anita Desai’s In Custody Ashok BERY: “Reflexive Worlds”: The Indias of A.K. Ramanujan Peter MOREY: Communalism, Corruption and responsibility in Rohinton Mistry’s relations concerns Sujala SINGH: The Routes of nationwide identification in Amitav Ghosh’s The Shadow traces Ralph J. CRANE: Inscribing a Sikh India: an alternate analyzing of Khushwant Singh’s educate to Pakistan Sharmila SEN: No Passports, No Visas: the road of keep an eye on among India and Pakistan in modern Bombay Cinema Afterword individuals Index
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The controversy over even if non secular or secular identities give you the such a lot attainable version for a much broader nationwide id has been a continual characteristic of Indian politics from the overdue 19th century to the current day. in addition, within the final thirty years the more and more communal articulation of well known politics and the slow upward push of a constellation of Hindu nationalist events headed by way of the BJP has elevated the urgency of this debate.
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Additional resources for Alternative Indias: Writing, Nation and Communalism (Cross Cultures 82)
Wolpert, Stanley. A New History of India (Oxford: Oxford U P , 5th ed. 1997). The Limits of Secularism and the Construction of Composite National Identity in India A NSHUMAN A. M ONDAL I N H I S D I S C U S S I O N of Bankimchandra Chattopadhyay’s formulation of a “new national religion” that would demonstrate the “autonomous subjectivity of the nation,” Partha Chatterjee goes on to ask a question that has recently assumed much greater urgency now that the forces of Hindutva have not only challenged the ‘secular’ Indian state but found themselves comfortably embedded at the centre of the all-India political arena.
22 Vanaik, The Furies of Indian Communalism, 33. 10 A N S H U M A N A. M O N D A L Indian secularism was thus determined by this limit. The modes of thought which perceived and categorized the world, and identified material interests, remained rooted in a concept of ‘community’ defined religiously – a state of things which, as we have seen, the British did little to change, and in fact actively encouraged. It was this kind of secularism that determined the character of Indian nationalism from its very inception.
According to Jaffrelot, Dayananda saw the Aryavarta as covering Punjab, the Doab, and the Ganges Basin (“The Idea of the Hindu Race,” 330). 34 The phrase is Peter Robb’s (“South Asia and the Concept of Race,” 35, fn 57). A N S H U M A N A. 35 In other words, India could be seen to spread out from its Aryan (Hindu) ‘heart’ in the Ganges Basin, out towards the extremities of the east (particularly the hilly areas such as Assam, home to many of the problematic ‘tribes’) and the (Dravidian) south. Moreover, if India was now conceived of as a composite of communities, then the territory associated with problematic communities could be easily incorporated while maintaining an emphasis on ‘Hinduism’ as the majority and, therefore, foremost community of the nation.