This book examines the intersection of caste and politics in North India and highlights its contribution to the anthropological study of democracy. It argues that the long-term process of internalization of democracy within the caste body has fundamentally changed the workings of the Indian party system. Drawing on an in-depth ethnographic case study of the Gujjars, a marginalized caste group in India, the book presents a systematic analysis of the political mobilization and culture of political participation of the Other Backward Classes to understand why and how certain caste groups have been more successful in politics than others. It discusses various key themes such as popular democracy and the politics of caste, regional politics and territoriality, myth, legends and heroes in the Gujjar community, the transition from lineage deities to caste deity, and the (re)formation of caste-community identity. It reveals the symbiotic relationships between religion and caste and shows how religion shapes contemporary caste. The book makes an important contribution to the study of marginalised groups and their politicization and fills a significant gap in the political sociology of India. It will be useful for scholars and researchers of sociology, history, exclusion studies, Dalit studies, political studies, history, social anthropology, and South Asian studies.

The book is an ethnographic exploration of how ‘democracy’ takes social and cultural roots in India and in the process shapes the nature of popular politics. It centres on a historically marginalised caste who in recent years has become one of the most assertive and politically powerful communities in North India: the Yadavs. The Vernacularisation of Democracy is a vivid account of how Indian popular democracy works on the ground. Challenging conventional theories of democratisation the book shows how the political upsurge of 'the lower orders' is situated within a wider process of the vernacularisation of democratic politics, referring to the ways in which values and practices of democracy become embedded in particular cultural and social practices, and in the process become entrenched in the consciousness of ordinary people. During the 1990s, Indian democracy witnessed an upsurge in the political participation of lower castes/communities and the emergence of political leaders from humble social backgrounds who present themselves as promoters of social justice for underprivileged communities. Drawing on a large body of archival and ethnographic material the author shows how the analysis of local idioms of caste, kinship, kingship, popular religion, ‘the past’ and politics (‘the vernacular’) inform popular perceptions of the political world and of how the democratic process shapes in turn ‘the vernacular’. This line of enquiry provides a novel framework to understand the unique experience of Indian democracy as well as democratic politics and its meaning in other contemporary post-colonial states. Using as a case study the political ethnography of a powerful northern Indian caste (the Yadavs) and combining ethnographic material with colonial and post-colonial history the book examines the unique experience of Indian popular democracy and provides a framework to analyse popular politics in other parts of the world. The book fills

The realm of higher education, much like everything else in a global and mobile world, has rapidly altered in the last few decades. More and more universities and seats of higher education are using strategies towards ' 'internationalization'; by increasing heterogeneity in rank, student composition, resource endowments, faculty profiles, and their social spaces. The essays in this volume take a critical look at universities across South Asia, more specifically, at the dynamics of student mobility and mobilizations existing in such localized social spaces, and compares these with their counterparts in universities across the world. While elite universities in South Asia, as elsewhere, have been caught in a stiff international competition and are aspiring for the highest ranks, students from the most excluded communities and remote parts of the country seek entry to badly endowed universities, facing obstacles during their courses, and upon seeking entry into employment. The volume evaluates such universities as spaces for mobility opportunity and mobilizations in a globally networked world. It combines local and international perspectives with thorough observations of the dynamics in localized university spaces while embedding them in transnational processes.

This important volume provides an alternative perspective on caste. It demonstrates that the traditional view of caste—as a single hierarchy, with Brahmins at the top and the untouchable castes at the bottom—is no longer valid. From politics to gender to economic interaction, the contributors reveal how the erstwhile single, pure hierarchical order is constantly being questioned and weakened./-//-/The essays in this volume argue for a different conceptualisation of caste—one that would take into account the need for caste assertion and dignity as well as notions of hierarchy. The contributors show that while pride in one’s caste identity is an important feature of the caste order, this is not incompatible with contesting notions of hierarchy. Caste is now better seen in terms, first, of discrete identities and then in terms of multiple and contesting hierarchies. Using contemporary experiences, this exciting volume reflects on received wisdom concerning theories of caste and provides an entirely fresh perspective.

The book explains how questions of caste and law involve persistent challenges concerning inequality and democracy in India's postcolonial state.

The book reflects on the discreet influence of Hindutva in situations/places outside or at the margins of its organisational and mobilisational arena, where people denying any commitment to the Sangh Parivar, incidentally, show affinities and parallelisms with its discourse and practice. This study looks at Hindutva’s entrenchment not so much as an orchestration from above but more as an outcome of a process that evolves in relation to specific social and cultural milieus. The contributors analyse Hindutva’s entrenchment, emphasising on the ethnography of the forms of mediation and/or convergence produced in certain contexts. The 11 case studies highlight three different dynamics of Hindutva’s cultural entrenchment. The first section gathers cases where RSS-affiliated organisations have set up specific cultural or artistic programmes at the regional level, involving the meditation of local people whose interest in these programmes does not necessarily mean that they endorse the Hindutva agenda completely. The next deals with convergence and refers to cases where the followers gather around a charismatic personality, whose precepts and practice may bring them towards a closer affinity with the Hindutva programme. The last section deals with the contexts of resistance, where social milieus engaged in opposing Hindutva may, in fact, paradoxically, and even inadvertently, imbibe some of its ideas and practices in order to contest its claims.

Nicholas Rescher's interest in issues of social philosophy, now dating back over forty years, have resulted in four previous books: Distributive Justice (New York: Bobbs Merrill, 1966), Welfare: the Social Issues on Philosophical Perspective (Pittsburgh: University of Pittsburgh Press, 1972), Public Concerns (Lanham, MI: Rowman & Littlefield, 1996), and Fairness (New Brunswick, NJ: Transaction Publishers, 2002). Additionally, however, he has during this time also written more than a dozen essays on various particular problems and issues of this domain-usually in response to the needs of some special occasion. The aim of the present volume is to collect this material together in coordinative conjunction. The resultant book will not only offer a panorama of Rescher's views on some of the key issues of the field, but also convey a sense of the procedural ways and means by which Rescher think that philosophical deliberations can serve to shed some instructive light on such ever-controversial matters. For Rescher is convinced in theory and has sought to illustrate in practice that constructive thinking in this domain calls for implementing a quantitative approach from a moral perspective, and that neither the measurable quantities not the intangible values of the situation can be overlooked in a cogent assessment of the issues. It is his hope that these essays will confirm the justice of this conviction.

India has long been dominated by the upper castes, even though the lower castes make up more than two thirds of the population. This book examines how the lower castes have become more assertive in recent decades.

This edited volume explores the context in which the Spanish party Podemos operates as both an agent and product of political cycles. It provides an account of the party’s genealogy, ideological environment and relation to other political initiatives in Latin America and Western Europe. The contributors address the multiples dynamics generated by Podemos as a new party developed out of the economic crisis, the structural crisis concerning social democracy and the incarnation of the welfare state project, and, more generally, out of the Left. It will appeal to upper-level students and scholars interested in Spanish politics, history, culture and sociology.

Taking the Heideggerian critical ontology of technology as its base, this volume looks at postcolonial modernization and development in the global south as the worldwide expansion of the western metaphysical understanding of reality. We live today in an increasingly globalizing technological society that Martin Heidegger described in the middle of the last century as ‘the planetary imperialism of technologically organized man.’ Consequent upon this cultural-intellectual globalization, the ahistorical, violent, individualistic, calculative and capitalistic logic of the metaphysics of technology is permeating the life-world, even of the world’s poorest peoples, in ways they could neither choose nor control. This volume questions the political ethics and justice of post-war development discourse in the light of the egalitarian aims of modern societies, cultural freedom of communities and nations and the ecological limits of the planet. The final chapters discuss the alternative proposal of development as various conceptions of good life and equitable human flourishing amidst equally flourishing non-human life and non-living beings. This unique volume is the first book-length treatment of the ontology of modernization and development in the global south from a Heideggerian stance.