HP 300: Introduction to Contemporary South Asian Literature & Film

Covering the years spanning cinema's emergence as a popular form in Bengal in the first half of the twentieth century, this book examines the main genres and trends produced by this cinema, and leads up to Bengali cinema's last phase of transition in the 1980s. Arguing that Bengali cinema has been a key economic and social institution, the author highlights that the Bengali filmic imaginary existed over and above the imaginary of the Indian nation. This book argues that a definitive history of Bengali cinema presents an alternative understanding to the currently influential notion of the Hindi film as the 'Indian' or 'national' cinema. It suggests that the Bengali cinema presents a history which brings to the fore the deeply contested terrain of 'national' cinema, and shows the creation of the 'alternative imaginary' of the Bengali film. The author indicates that the case of the Bengali cinema demonstrates the emergence of a public domain that set up a definitive discourse of difference with respect to the 'all-India' Hindi film, popularly classified as Bollywood cinema, and which pre-empted its subsumption within the more pervasive culture of the Bombay Hindi cinema. As the first comprehensive historical work on Bengali cinema, this book makes a significant contribution to both Film and Cultural Studies and South Asian Studies in general. ference with respect to the 'all-India' Hindi film, popularly classified as Bollywood cinema, and which pre-empted its subsumption within the more pervasive culture of the Bombay Hindi cinema. As the first comprehensive historical work on Bengali cinema, this book makes a significant contribution to both Film and Cultural Studies and South Asian Studies in general.

South Asian Writers in Twentieth-Century Britain is the first book to provide a historical account of the publication and reception of South Asian anglophone writing from the 1930s to the present, based on original archival research drawn from a range of publishing houses. This comparison of succeeding generations of writers who emigrated to, or were born in, Britain examines how the experience of migrancy, the attitudes towards migrant writers in theliterary market place, and the critical reception of them, changed significantly throughout the twentieth century. Ranasinha shows how the aesthetic, cultural, and political context changed significantly for each generation, producing radically different kinds of writing and transforming the role of thepostcolonial writer of South Asian origin.The extensive use of original materials from publishers' archives shows how shifting political, academic, and commercial agendas in Britain and North America influenced the selection, content, presentation, and consumption of many of these texts. The differences between writers of different generations can thus in part be understood in terms of the different demands of their publishers and expectations of readers in each decade. Writers from different generations are paired accordingly in eachchapter: Nirad Chaudhuri (1897-1999) with Tambimuttu (1915-83); Ambalavener Sivanandan (born 1923) with Kamala Markandaya (born 1924); Salman Rushdie (born 1947) with Farrukh Dhondy (born 1944); and Hanif Kureishi (born 1954) with Meera Syal (born 1963). Raja Rao, Mulk Raj Anand, Attia Hosain, V.SNaipaul, and Aubrey Menen are also discussed.

A grand synthesis of unprecedented scope, Literary Cultures in History is the first comprehensive history of the rich literary traditions of South Asia. Together these traditions are unmatched in their combination of antiquity, continuity, and multicultural complexity, and are a unique resource for understanding the development of language and imagination over time. In this unparalleled volume, an international team of renowned scholars considers fifteen South Asian literary traditions--including Hindi, Indian-English, Persian, Sanskrit, Tibetan, and Urdu--in their full historical and cultural variety. The volume is united by a twofold theoretical aim: to understand South Asia by looking at it through the lens of its literary cultures and to rethink the practice of literary history by incorporating non-Western categories and processes. The questions these seventeen essays ask are accordingly broad, ranging from the character of cosmopolitan and vernacular traditions to the impact of colonialism and independence, indigenous literary and aesthetic theory, and modes of performance. A sophisticated assimilation of perspectives from experts in anthropology, political science, history, literary studies, and religion, the book makes a landmark contribution to historical cultural studies and to literary theory in addition to the new perspectives it offers on what literature has meant in South Asia. (Available in South Asia from Oxford University Press--India)

The Self Possessed is a multifaceted, diachronic study reconsidering the very nature of religion in South Asia, the culmination of years of intensive research. Frederick M. Smith proposes that positive oracular or ecstatic possession is the most common form of spiritual expression in India, and that it has been linguistically distinguished from negative, disease-producing possession for thousands of years. In South Asia possession has always been broader and more diverse than in the West, where it has been almost entirely characterized as "demonic." At best, spirit possession has been regarded as a medically treatable psychological ailment and at worst, as a condition that requires exorcism or punishment. In South (and East) Asia, ecstatic or oracular possession has been widely practiced throughout history, occupying a position of respect in early and recent Hinduism and in certain forms of Buddhism. Smith analyzes Indic literature from all ages-the earliest Vedic texts; the Mahabharata; Buddhist, Jain, Yogic, Ayurvedic, and Tantric texts; Hindu devotional literature; Sanskrit drama and narrative literature; and more than a hundred ethnographies. He identifies several forms of possession, including festival, initiatory, oracular, and devotional, and demonstrates their multivocality within a wide range of sects and religious identities. Possession is common among both men and women and is practiced by members of all social and caste strata. Smith theorizes on notions of embodiment, disembodiment, selfhood, personal identity, and other key issues through the prism of possession, redefining the relationship between Sanskritic and vernacular culture and between elite and popular religion. Smith's study is also comparative, introducing considerable material from Tibet, classical China, modern America, and elsewhere. Brilliant and persuasive, The Self Possessed provides careful new translations of rare material and is the most comprehensive study in any language on this subject.

This book offers captivating insights into the interaction between the Indian and the American cultural worlds. A fascinating work of research, it illustrates an extraordinary capacity to employ the details of literary texts as significant clues in understanding the configuration of transcultural identities. The book constructs an exciting dialogue between complex theoretical notions and the vibrant fictional worlds populated by Indian, American and European characters. Its original and multi-layered approach illustrates how complex theories of culture can help the reader understand contemporary processes of migration, cultural change and gender identity that interfere with daily life.

These are interesting times in the history of Indian cinema, particularly because the established aesthetic conventions and modes of production of the Hindi film industry are being challenged, as are the boundaries between what is alternative and what is mainstream. This book is an attempt to contextualize the upsurge in this form of cinema in Bollywood/Hindi film industry.It also aims to promote an academic enquiry into the works of these filmmakers, their religious beliefs, social moorings, cinematic influences, attitudes towards filmmaking and experiences of making movies. It will be an important reading for serious students of South Asian studies, film studies and media studies as well as the general reader who has an interest in cinema.  

This compilation of original research articles highlight the important cross-regional, cross-chronological, and comparative approaches to political and economic landscapes in ancient South Asia and its neighbors. Focusing on the Indus Valley period and Iron Age India, this volume incorporates new research in South Asia within the broader universe of archaeological scholarship. Contributions focus on four major themes: reinterpreting material culture; identifying domains and regional boundaries; articulating complexity; and modeling interregional interaction. These studies develop theoretical models that may be applicable researchers studying cultural complexity elsewhere in the world.

Although South Asian cookery and gastronomy has transformed contemporary urban foodscape all over the world, social scientists have paid scant attention to this phenomenon. Curried Cultures-a wide-ranging collection of essays-explores the relationship between globalization and South Asia through food, covering the cuisine of the colonial period to the contemporary era, investigating its material and symbolic meanings. Curried Cultures challenges disciplinary boundaries in considering South Asian gastronomy by assuming a proximity to dishes and diets that is often missing when food is a lens to investigate other topics. The book's established scholarly contributors examine food to comment on a range of cultural activities as they argue that the practice of cooking and eating matter as an important way of knowing the world and acting on it.

Bollywood is India's most popular entertainment and one of its most powerful social forces. Its blockbusters contest ideas about state formation, capture the nation's dispersed anxieties, and fabricate public fantasies of what constitutes "India." Written by an award-winning scholar of popular culture and postcolonial modernity, Bollywood's India analyzes the role of the cinema's most popular blockbusters in making, unmaking, and remaking modern India. With dazzling interpretive virtuosity, Priya Joshi provides an interdisciplinary account of popular cinema as a space that filters politics and modernity for its viewers. Themes such as crime and punishment, family and individuality, vigilante and community capture the diffuse aspirations of an evolving nation. Summoning India's tumultuous 1970s as an interpretive lens, Joshi reveals the cinema's social work across decades that saw the decline of studios, the rise of the multi-starrer genre, and the arrival of corporate capital and new media platforms. In elegantly crafted studies of iconic and less familiar films, including Awara (1951), Ab Dilli Dur Nahin (1957), Deewaar (1975), Sholay (1975), Dil Se (1998), A Wednesday (2008), and 3 Idiots (2009), Joshi powerfully conveys the pleasures and politics of Bollywood blockbusters.

An assessment of twenty-first-century Indian-English fiction, Writing India Anew features fifteen essays by some of the most prominent scholars in the field and explores a range of themes, including the remapping of mythology and history, the reassessment of globalized India, and technical experimentation in the epic, science fiction, and the graphic novel. Ultimately, the contributors to this volume contend that the current body of work in Indian-English fiction is so varied and vibrant that it can no longer be dismissed as derivative or dispossessed, or even as mere postcolonial "writing back" or compensatory national allegory. 

Under Western Eyes: Feminist Scholarship and Colonial Discourses (Chandra Talpade Mohanty, page 51)