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| 1 |
ID:
144167
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| Summary/Abstract |
India’s celebrated ‘arrival on the global stage’ as a desirable ‘emerging market’ for global investors signals the spectacular moment that is said to have ruptured the barriers between the first and third worlds. If the notion of arrival anticipates the long-awaited acceleration in the pace of history, it also harnesses a euphoric India to the limitless future promised by the new. In this special issue, we set our focus on the aesthetics of arrival that signal novelty, visibility and celebration of post-reform India within and outside the nation. We ask how novelty is manufactured and experienced when the majority of the population remains excluded from new India. The answer probably lies in the way in which this other India is signified as the past, as ‘old India’ that holds back the nation. The novelty, we propose, is not only experienced in the promise of the future, but also in the aesthetic force of the promise to overcome a humiliating past, tainted by colonialism, in order to realise a truer and more timeless ‘new’ India
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| 2 |
ID:
049657
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| Publication |
DelhI, Oxford University Press, 1998.
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| Description |
viii, 332p.
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| Standard Number |
019564638X
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 040303 | 324.254/HAN 040303 | Main | On Shelf | General | |
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| 3 |
ID:
160171
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| Summary/Abstract |
In this Afterword I argue that public authority in South Asia is produced in a dynamic interplay between ever-more segmented publics and the ubiquity of highly performative violence. Drawing on Indian examples, I suggest that the success of vernacular publics in producing a sense of cultural intimacy within language communities in turn has prompted a new segmentation of publics. This has occurred along lines of caste and community, defined by social experience and symbols, rather than language as such. The concomitant routinization of violence in public life—whether as physical destruction of public property, attacks on other communities, or as symbolic elevations of victims of violence to the status of martyrs—indicate that today valorization and experiences of violence, however incommensurable, have emerged as a universal medium, or general equivalent, in public and political life in India.
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