Social struggles in India target both the state and private corporations. Three subaltern struggles against development in Gujarat, India, succeeded, to varying degrees, due to legalism from below and translocal solidarity, but that success has been compromised by its gendered geographies. Based on extensive field research, this book examines the reasons for the three social movements succeess. It analyses the contradictory reality of the deepening of democracy along with coercive state measures in the era of neoliberal development, the importance of the legal changes in the state, the nature of the local fields of protest, and the translocal field of protest in contemporary subaltern protests. Addressing gender inequalities within and outside the struggle, the author shows that despite subaltern women having symbolic visibility in the public spaces of the struggles – such as rallies, protests, and meetings with government officials – they are absent from the private spaces of decision-making and collective dialogues. This book offers a new approach on the politics of social movements in contemporary India by discussing the nuanced relationship between development and democracy, social justice and gender justice. It will be of interest to academics in the field of Development and Gender studies, Studies of social movements and South Asian Studies.

Social movements hasn't been a popular topic with researchers, making up less than 3 per cent of all studies in history, political science, sociology and anthropology sponsored by the Indian Council of Social Science Research (ICSSR) up to the mid-nineties. The research has had an 'institutional' or 'government' skew, in that, the study of the politics of the masses has been largely ignored. There are reasons of history behind this, but what has been consistently lost sight of is the fact that in the absence of an understanding of the politics of the masses, the functioning of the state can be understood only partially. This volume is a revised and enlarged edition of the author's review of literature on social movements in India, first commissioned by the ICSSR. After careful deliberation on the 'ideal' definition of a 'social movement', the author adopts for this volume the loose idea of 'non-institutionalised collective political action striving for social and political change'. On the basis of the socio-economic characteristics of participants and the issues involved, this volume makes a nine-fold classification of social movements: peasant movements, tribal movements, dalit movements, backward caste movements, women's movements, working class movements, students' movements, middle class movements and human rights and environmental movements (added in this edition). This book is important as much for filling a scholarly lacuna in social science studies as for proposing--and executing--an orderly classification of literature on social movements in modern India. The original, shorter, monograph received an enthusiastic response from both scholars and laypersons, and this volume is likely to be welcomed similarly.

Social movements have shaped and are shaping modern societies around the globe; this is evident when we look at examples such as the Arab Spring, Spain’s Indignados and the wider Occupy movement. In this volume, experts analyse the ‘classic’ and new social movements from a uniquely global perspective and offer insights in current theoretical discussions on social mobilisation. Chapters are devoted both to the study of continental developments of social movements going back to the nineteenth century and ranging to the present day, and to an emphasis on the transnational dimension of these movements. Interdisciplinary and truly international, this book is an essential text on social movements for historians, political scientists, sociologists, philosophers and social scientists.

Queer Politics in India simultaneously tells two interconnected stories. The first explores the struggle against violence and marginalization by queer people in the Indian subcontinent, and places this movement towards equality and inclusion in relation to queer movements across the world. The second story, about a lesbian suicide in a small village in India, interrupts the first one, and together, these two stories push and pull the book to elucidate the failure and promise of queer politics, in India and the rest of the world. This book emerges at a critical time for queer politics and activism in India, exploring the contemporary queer subject through the different lenses of critical psychology, Lacanian psychoanalysis, feminist and queer theory, and cultural studies in its critique of the constructions of discourses of ‘normal’ sexuality. It also examines how power determines further segregations of ‘abnormal’ sexuality into legitimate and illegitimate queer subjectivities and authentic and inauthentic queer experiences. By allowing a multifaceted and engaged critique to emerge that demonstrates how the idea of a universal queer subject fails lower class, lower caste queer subjects, and queer people of colour, the author expertly highlights how all queer people are not the same, even within queer movements, as the book asks the questions, "which queer subject does queer politics fight for?", and, "what is the imagination of a queer subject in queer politics?" This hugely important and timely work is relevant across many disciplines, and will be useful for students of psychology and other academic areas, as well as researchers and activist organizations.

The present era of complexity, anxiety and moral turpitude is in need of spiritual solace and God's grace more than ever before. The established frameworks of religion have not entirely been successful in streamlining the rapport between the maker and the creation. The emergence and progression of bhakti saints is a significant power in this direction. Living exemplary, realised lives on their own terms mostly in opposition to the given frame of life, the bhakti saints heralded a new possibility of the egalitarian order without any bigotry or dogmatism. The book undertakes a probe into the specific contributions made by two hitherto neglected sections of the Indian society, namely women and Sudras. The precepts and lives of these subaltern saints reiterate the possibility of personal salvation and social regeneration, having transformative potential for breaking the barriers of iniquitous, hierarchical structures.

Untouchable migrants made up a substantial proportion of Indian labour migration into Singapore in the nineteenth and twentieth centuries. During this period, they were subject to forms of caste prejudice and discrimination that powerfully reinforced their identities as untouchables overseas. Today, however, untouchability has disappeared from the public sphere and has been replaced by other notions of identity, leaving unanswered questions as to how and when this occurred. The untouchable migrant is also largely absent from popular narratives of the past. This book takes the "disappearance" as a starting point to examine a history of untouchable migration amongst Indians who arrived in Singapore from its modern founding as a British colony in the early nineteenth century through to its independence in 1965. Using oral history records, archival sources, colonial ethnography, newspapers and interviews, this book examines the lives of untouchable migrants through their everyday experience in an overseas multi-ethnic environment. It examines how these migrants who in many ways occupied the bottom rungs of their communities and colonial society, framed transnational issues of identity and social justice in relation to their experiences within the broader Indian diaspora in Singapore. The book trances the manner in which untouchable identities evolved and then receded in response to the dramatic social changes brought about by colonialism, war and post-colonial nationhood. By focusing on a subaltern group from the past, this study provides an alternative history of Indian migration to Singapore and a different perspective on the cultural conversations that have taken place between India and Singapore for much of the island's modern history.

Inspired by Antonio Gramsci’s writings on the history of subaltern classes, the authors in Mapping Subaltern Studies and the Postcolonial sought to contest the elite histories of Indian nationalists by adopting the paradigm of ‘history from below’. Later on, the project shifted from its social history origins by drawing upon an eclectic group of thinkers that included Edward Said, Roland Barthes, Michel Foucault, and Jacques Derrida. This book provides a comprehensive balance sheet of the project and its developments, including Ranajit Guha’s original subaltern studies manifesto, Partha Chatterjee, Dipesh Chakrabarty and Gayatri Spivak.

The Study Stresses That Christianlity In India Is Not Alien But Both In Culture And Style It Is Indigenous. The Study Is A Timely Reminder That Our Place An Earth Is More Sacred Than Author. 12 Chapters-Conclusion, Bibliography, Appendix And Indexes.

This book focuses on subjugated indentured Indian women, who are constantly faced with race, gender, caste, and class oppression and inequality on overseas European-owned plantations, but who are also armed with latent links to the women’s abolition movements in the homeland. Also examining their post-indenture life, it employs a paradigm of male-dominated Indian women in India at the margins of an enduringly patriarchal society, a persisting backdrop to the huge 19th century post-slavery movement of the agricultural indentured workforce drawn largely from India. This book depicts the antithetical and contradictory explanations for the indentured Indian women’s cries, degradation and dehumanization and how the politics of change and control impacted their social organization and its legacy. The book owes its origins to the 2017 centennial commemorative event celebrating 100 years of the abolition of the indenture system of Indian labor that victimized and dehumanized Indians from 1834 through 1917.