| Srl | Item |
| 1 |
ID:
158937
|
|
|
|
|
| Summary/Abstract |
Comment on Skaria, Ajay. 2016. Unconditional Equality: Gandhi's Religion of Resistance. Minneapolis: University of Minnesota Press.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 2 |
ID:
158572
|
|
|
|
|
| Summary/Abstract |
Drawing on field research principally from contexts of medical blood donation in North India, this article describes how gifts that are given often critique—by obviation—those that remain ungiven: the care not provided by the Indian state for Bhopal survivors, the family members unwilling to donate blood for their transfusion-requiring relative, and so on. In this way, giving can come to look like a form of criticism. The critiques that acts of giving stage are of absences and deficits: we present cases where large paper hearts donated by survivors of the 1984 Bhopal Gas Disaster to the prime minister of India signal his lack of one, where donated human blood critiques others' unwillingness to do so, where acts of blood donation critique and protest communal violence, and where similar acts of giving over simultaneously highlight a deficit in familial affects and an attempt to resuscitate damaged relational forms. We thus illustrate how critique can operate philanthropically by way of partonomic relations between the given and not-given.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 3 |
ID:
124955
|
|
|
|
|
| Publication |
2013.
|
| Summary/Abstract |
In 2008, survivors of the 1984 Bhopal Gas Disaster in India undertook a 500-mile march to New Delhi, protesting a long history of governmental neglect of the survivors of the event. This is one episode of a 25-year-old organized international campaign that continues in the present. This article examines the ways in which three bodily substances - blood, hearts and ketones - were produced and circulated through the 2008 protests. Placed within a broader history of substance-politics in the region, this article suggests that these protests produced an imagination of bodily substances that surfaced messy contradictions that became difficult for the Indian State to disregard. This article also shows how these protests distanced themselves from the cynicism attached to similar modes of corporeal activism in the contemporary Indian landscape. In sum, this article traces the production of an activist corporeal counter-discourse that, for at least a time, contaminated the procedures through which the Indian State disregards the health of its marginal citizens.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|