By Peter Morey, Alex Tickell (Editors)
The controversy over no matter if spiritual or secular identities give you the so much doable 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 well known politics and the sluggish 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 a protracted culture of political dissent, and has again 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 akin to the Babri Masjid / Ramjanmabhumi affair and the new progress of well known varieties of Hindu nationalism. The essays accumulated in substitute Indias holiday new floor in reports of Indian literature and picture by means of discussing how key authors supply contending, ‘alternative’ visions of India and the way poetry, fiction and picture can revise either the communal and secular models of nationwide belonging that outline present debates approximately ‘Indianness’. together with contributions from overseas students amazing within the box of South Asian literary experiences, and that includes an informative creation charting the parallel advancements of writing, the kingdom and communal realization, replacement 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 boundaries 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 appreciate Your Need”: Manju Kapur’s Erotic state 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 accountability in Rohinton Mistry’s relations issues Sujala SINGH: The Routes of nationwide id in Amitav Ghosh’s The Shadow strains Ralph J. CRANE: Inscribing a Sikh India: another studying 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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Additional info for Alternative Indias: Writing, Nation and Communalism (Cross Cultures 82)
The Picador Book of Modern Indian Literature (London: Macmillan, 2001). Corbridge, Stuart, & John Harriss. Reinventing India: Liberalism, Hindu Nationalism and Popular Democracy (Cambridge: Polity, 2000). , & Radhika Mohanram, ed. Shifting Continents/Colliding Cultures: Diaspora Writing of the Indian Subcontinent (Cross/Cultures 42; Amsterdam & Atlanta GA: Rodopi, 2000). Delhi Historians Group. Communalisation of Education: The History Textbooks Controversy (New Delhi: Jawaharlal Nehru University, 2001).
In this way, a challenge is posed to the Hindu right to inherit the postcolonial nation. In Singh’s novel, characters act as symbols of their respective communities, so that the aggressive love-making by which the Sikh Juggut Singh impregnates the Muslim girl Nooran enciphers the power of one group over the other in a text organized through phallic symbolism and castration imagery. K. Ramanujan, although rarely directly political, can be read as an aesthetic counterpart to models of Indian identity, especially when we realize that Ramanujan’s creative investment in cultural interaction and reflexivity involves an awareness of order and dispersal.
Broadly speaking, secularism in India revolves around the crucial question of whether the state should stand above India’s religious communities or should in fact represent India’s religious diversity so that the state formally embodies the nation’s plurality. In fact, it does neither because it does both. Constitutionally, the state stands above and beyond all religious communities in a position of secular neutrality; on the other hand, it has throughout its career involved itself in the active management of community relations by not only safeguarding minority communities through separate electorates, but also reserved quotas for government appointments, resource distribution and the recognition of special legal provisions for Muslims with respect to personal law.