Intimate Relations: Social Reform and the Late Nineteenth-Century South Asian Novel

2018 ◽  
Vol 39 (1-2) ◽  
pp. 257-259
Author(s):  
Jennifer Dubrow
Keyword(s):  
Nineteenth Century ◽  
South Asian ◽  
Social Reform ◽  
Late Nineteenth Century ◽  
Late Nineteenth ◽  
Intimate Relations

Book review: Krupa Shandilya, Intimate Relations: Social Reform and the late Nineteenth-century South Asian Novel

2018 ◽  
Vol 67 (2) ◽  
pp. 254-255
Author(s):  
Ahonaa Roy
Keyword(s):  
Nineteenth Century ◽  
South Asian ◽  
Social Reform ◽  
Late Nineteenth Century ◽  
Late Nineteenth ◽  
Intimate Relations

Krupa Shandilya, Intimate Relations: Social Reform and the late Nineteenth-century South Asian Novel. Hyderabad: Orient Blackswan Private Limited, 2017, 157 p., ₹525. ISBN: 978-93-8639-253-4.

Book Review: Krupa Shandilya, Intimate Relations: Social Reform and the Late Nineteenth-century South Asian Novel

2018 ◽  
Vol 67 (1) ◽  
pp. 120-122
Author(s):  
Ahonaa Roy
Keyword(s):  
Nineteenth Century ◽  
South Asian ◽  
Social Reform ◽  
Late Nineteenth Century ◽  
Late Nineteenth ◽  
Intimate Relations

Krupa Shandilya, Intimate Relations: Social Reform and the Late Nineteenth-century South Asian Novel. Hyderabad: Orient Balckswan Private Limited, 2017, 157 pp., ₹525. ISBN: 9789386392534

Book Review: Krupa Shandilya, Intimate Relations: Social Reform and the Late Nineteenth-Century South Asian Novel

Social Change ◽  
2018 ◽  
Vol 48 (3) ◽  
pp. 481-483
Author(s):  
Ufaque Paiker
Keyword(s):  
Nineteenth Century ◽  
South Asian ◽  
Social Reform ◽  
Late Nineteenth Century ◽  
Late Nineteenth ◽  
Intimate Relations

Krupa Shandilya, Intimate Relations: Social Reform and the Late Nineteenth-Century South Asian Novel. Hyderabad: Orient BlackSwan, 2017, 157 pp., ₹525, ISBN: 978 93 86392 53 4 (Paperback).

Parallel lives or interconnected histories? Anagarika Dharmapala and Muhammad Barkatullah's ‘world religioning’ in Japan

2021 ◽  
pp. 1-24
Author(s):  
Samee Siddiqui
Keyword(s):  
Nineteenth Century ◽  
South Asian ◽  
First World War ◽  
Late Nineteenth Century ◽  
World War ◽  
World Religions ◽  
The First World War ◽  
Parallel Lives ◽  
Late Nineteenth ◽  
First World

Abstract This article compares the ideas, connections, and projects of two South Asian figures who are generally studied separately: the Indian pan-Islamist Muhammad Barkatullah (1864–1927) and the Sinhalese Buddhist reformer Anagarika Dharmapala (1864–1934). In doing so, I argue that we can understand these two figures in a new light, by recognizing their mutual connections as well as the structural similarities in their thought. By focusing on their encounters and work in Japan, this article demonstrates how Japan—particularly after defeating Russia in the Russo-Japanese War in 1905—had become a significant site for inter-Asian conversations about world religions. Importantly, exploring the projects of Barkatullah and Dharmapala makes visible the fact that, from the late nineteenth century until the outbreak of the First World War, religion played a central role—alongside nationalism, race, and empire—in conversations about the possible futures of the international order.

KNOWING THE DANCER: EAST MEETS WEST

2004 ◽  
Vol 32 (2) ◽  
pp. 435-448 ◽  
Author(s):  
Jeffrey L. Spear ◽  
Avanthi Meduri
Keyword(s):  
Nineteenth Century ◽  
South Asian ◽  
Julia Kristeva ◽  
Late Nineteenth Century ◽  
The South ◽  
Indian Culture ◽  
The West ◽  
South Indian ◽  
Late Nineteenth ◽  
Shifting Boundaries

The clean and the proper (in the sense of incorporated and incorporable) becomes filthy, the sought-after turns into the banished, fascination into shame.—Julia Kristeva,The Powers of HorrorTHE HISTORY WE ARE SKETCHINGis one of boundaries double crossed between India and the West and between periods of the South Asian past. On one level our story is about an historical irony, how late nineteenth-century Orientalism resuscitated the romantic mystique of the eastern dancer in the West just as South Indian dancers were being repressed in their homeland by Indian reformers influenced by western mores. Within that history there is another dynamic that is less about crossing than about shifting boundaries, boundaries between the sacred and the profane and their expression in colonial law. We will be looking at these movements and transformations within the context of current scholarship that is historicizing even those elements of Indian culture conventionally understood to be most ancient and unchanging.

The Temperance Movement in India: Politics and Social Reform

1976 ◽  
Vol 10 (3) ◽  
pp. 417-447 ◽  
Author(s):  
Lucy Carroll
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Twentieth Century ◽  
Social Reform ◽  
The United States ◽  
Late Nineteenth Century ◽  
Temperance Movement ◽  
The Social ◽  
History Of ◽  
Late Nineteenth

The temperance/prohibition agitation represents a fascinating chapter in the social and political history of India which has been largely ignored. If any notice is taken of this movement, it is generally dismissed (or elevated) as an example of the uniquely Indian process of ‘sanskritization’ or as an equally unique component of ‘Gandhianism’—in spite of the fact that the liquor question has not been without political importance in the history either of England or of the United States. And in spite of the fact that the temperance agitation in India in the late nineteenth century and well into the twentieth century was intimately connected with temperance agitation in England. Indeed the temperance movement in India was organized, patronized, and instructed by English temperance agitators.

Islamic Identities in Colonial India

2018 ◽  
pp. 14-53
Author(s):  
Muhammad Qasim Zaman
Keyword(s):  
Nineteenth Century ◽  
South Asian ◽  
Late Nineteenth Century ◽  
Colonial Rule ◽  
British India ◽  
The South ◽  
Colonial India ◽  
The Subject ◽  
British Colonial ◽  
Late Nineteenth

This chapter introduces many of the groups that will form the subject of this book and charts their emergence and development in conditions of British colonial rule. It shows that the traditionalist orientations that enjoy great prominence in the South Asian landscape began to take a recognizable shape only in the late nineteenth century, although they drew on older styles of thought and practice. The early modernists, for their part, were rooted in a culture that was not significantly different from the `ulama's. Among the concerns of this chapter is to trace their gradual distancing from each other. The processes involved in it would never be so complete, in either British India or in Pakistan, as to preclude the cooperation of the modernists and their conservative critics at critical moments. Nor, however, were the results of this distancing so superficial as to ever be transcended for good.

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