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Gyan Prakash

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Gyan Prakash is the Dayton-Stockton Professor of History at Princeton University. He is the author of Bonded Histories and Another Reason (Princeton).

Includes the name: Gyan Prakash (ed.)

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Edward Said: Continuing the Conversation (2005) — Bidragyder — 19 eksemplarer

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1952
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Princeton University

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An accomplished account of the Total Revolution movement initiated by Jayaprakash Narayan in the 1970s and the Emergency imposed by Indira Gandhi and Sanjay Gandhi. The author makes a significant point that this cannot be treated as an isolated moment in an otherwise glorious history of Indian democracy, as there were strands of such authoritarianism even before the collision of these forces; and (quoting Ambedkar), blind devotion may be fine in religion, but in politics is "a sure road to degradation and eventual dictatorship". In the words of a great poet, ask not for whom the bells toll.… (mere)
 
Markeret
Dilip-Kumar | Apr 11, 2021 |
Another look at the Maximum City through selected vignettes on how it evolved from a sleepy fishing outpost to the Portuguese invasions, the British Occupation, it's meteoric rise during the 19th century during the Opium and Cotton trade booms right to the present times when it's very survival is being brought to question.

Some of the chapters could have been shorter especially the very long drawn one about the sensational Nanavati murder trial. All in all an interesting read.
 
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danoomistmatiste | 1 anden anmeldelse | Jan 24, 2016 |
Another look at the Maximum City through selected vignettes on how it evolved from a sleepy fishing outpost to the Portuguese invasions, the British Occupation, it's meteoric rise during the 19th century during the Opium and Cotton trade booms right to the present times when it's very survival is being brought to question.

Some of the chapters could have been shorter especially the very long drawn one about the sensational Nanavati murder trial. All in all an interesting read.
 
Markeret
kkhambadkone | 1 anden anmeldelse | Jan 17, 2016 |
These are notes from my note-taking weblog Making Scholarship

Gyan Prakash, Another Reason: Science and the Imagination of Modern India

I remember hearing an early presentation version of this at some point, and then reading it somewhat distractedly the year it came out. At least at that time, it struck me as taking the sort of futilitarian position on knowledge that I saw in Timothy Mitchell's Egypt book and going one step further--that the West and colonialism were so fundamentally impossible to unknow that the best we could do was to know about the violence of their imposition of systems of knowing. I will be curious on this reading to see if my memory is wrong.


On an initial reading, I do find that my memory is wrong--I think this must have been what Prakash himself said about the argument in the book when I heard him give a talk about it. It's certainly an interpretation you could offer--ultimately he's using his historical argument to say that you can't call "Hindu science" a science, and that in some ways you can't really understand precolonial systems of Hindu knowledge production for what they were in and of themselves because even an interest in that is inflected through colonialism. But the book is a quite careful intellectual and social history first, an epistemological meditation second.


"To the British, India was an ideal locus for science: it provided rich diversity that could be mined for knowledge and, as a colony, offered the possibility for an unhindered pursuit of science." p. 21

"If one aim of colonial pedagogy was to instruct peasants by exhibiting their own products and knowledge organized and authorized by the science of classification, its other aim was to render manifest the principle of function so that it could be applied to improve production." p. 23

"As the colonial discourse assembled and staged India as an object of the sciences of naming and function, it also created a place for what it sought to appropriate; indigenous artifacts and 'tribes and races' emerged in their native particularity as objects of scientific discourse." p. 26

"If performance mixed science with magical spectacle, it also enhanced the importance of visuality. Museums confronted observers with an orderly organization of fossils, rocks, minerals, bones, vegetation, coins, sculptures, and manuscripts. Exhibitions, on the other hand, offered a feast to the Indian eye. Depending on the scale, no effort was spared to produce an attractive spectacle: ceremonial arches, palatial structures, military bands, lakes, fountains bathed in colored lights, food stalls, wrestling competitions, pony races and regional theater--all combined to impress the public eye and draw it to agricultural products, manufactured goods, machines, scientific invetions, and new methods of working and living." p. 33

"As colonial conditions turned the staging of science into a wondrous spectacle, a space opened for the subjectivity and agency of the Western-educated indigenous elite. Trained in Western schools and colleges, and employed in colonial bureaucracy and modern professions, this elite acquired a visible presence in principal Indian cities and towns by the late nineteenth century. In a sense, their emergence was attributable to the colonila project of re-forming Indian subjects." p. 34

"To advance universal claims for a people stigmatized as metaphysical and out of touch with modernity was an act of enormous imagination and ambition. Precisely such a far-reaching project came into view in late-nineteenth-century British India as the Hindu intelligentsia began to identify a body of scientific knowledge in particular Indian texts and tradition. Denying that science was alien to India, they argued with remarkable ingenuity and deep cultural learning that the ancient Hindus had originated scientific knowledge, and that this justified the modern existence of Indians as a people." p. 86

"As important as it is to recognize the far-reaching implications of the idea of Hindu science, we should not read it too quickly as an expression of the organicity and atavism of nationalism. The enduringly powerful identification of Hindu traditions with India's cultural texture was rooted in the colonial predicment of Hindu intellectuals. While the West was enabled by its global expansion to assert the universality of its reason in spite of its particularity, the colonized were denied this privilege; their historical fate was to assert the autonomy and universality of their culture in the domain of the nation." p. 89

Prakash is quite clear that this is not in some arbitrary sense an "invented tradition"--that there was some very sophisticated reading of Vedic knowledge by Hindu intellectuals in the early 20th Century to make the claim that there was a Hindu universality--it's more that Prakash wants to point out that a "universality" is itself fundamentally part of modernity's imagination, that this involves finding in the Hindu past something that could not in that sense have been there. But that surely goes just as much for the West--which is often what Foucault and others are getting at--the West looks backward into "itself" and invents something that wasn't really there even as it empties out the possibility of understanding what was "really" there without having to reference the West's invention of itself.


Ray's History of Hindu Chemistry: "not a work of nationalist cheerleading, but a work of immense sophistication and erudiction that assessed the achievements of Hindu alchemy from the point of view of modern experiments and observations. Rayt never claimed that Hindu alchemy was an experimental science, but only that its development in India was owed to indigenous sources, not to Greek influence, as European Orientalists were wont to believe." p. 102

"What are we to make of the unmistakable sense of ruin and desolation that the fabricated remembrance of the past produced? Could the Hindu past serve as the culture of the modern nation without producing a searing sense of loss?" p. 106

"The passionate belief in the existence of an indigenous tradition of science was no mere fantasy. As Indian intellectuals demonstrated with patient and persuasive scholarly studies and argued with passion and conviction, scientific thought was not alien to the subcontinent's traditions." p. 228

"With the vital sign of modernity--science--lodged in the 'inner' fiber of the nation, India could be modern without being Western." p. 231

"Colonial rule saw itself as an agent of bringing the timeless 'native' into the present, into the time of History. Nationalism shared this agenda. It, too, thought that India had to be awakened from its slumber and live a full lif ein the modern world; and science and technology were alluring because they would help India catch up with the West. Sharing an intimate relationship, colonialism and nationalism constituted India in a time that is at once different from that of the West and from that of India's traditions. From this arises the specific trajectory of Indian modernity" p. 233

"Neither community nor modernity appear in themselves, nor have they ever done so. If Hindu majoritarianism cannot pass as the resurgence of the authentic tradition, neither can the secular nation be defended as the pure domain of rationality and modernity." p. 237
… (mere)
 
Markeret
TimothyBurke | Feb 16, 2015 |

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