In We Were Adivasis, anthropologist Megan Moodie examines the Indian state’s relationship to “Scheduled Tribes,” or adivasis—historically oppressed groups that are now entitled to affirmative action quotas in educational and political institutions. Through a deep ethnography of the Dhanka in Jaipur, Moodie brings readers inside the creative imaginative work of these long-marginalized tribal communities. She shows how they must simultaneously affirm and refute their tribal status on a range of levels, from domestic interactions to historical representation, by relegating their status to the past: we were adivasis. Moodie takes readers to a diversity of settings, including households, tribal council meetings, and wedding festivals, to reveal the aspirations that are expressed in each. Crucially, she demonstrates how such aspiration and identity-building are strongly gendered, requiring different dispositions required of men and women in the pursuit of collective social uplift. The Dhanka strategy for occupying the role of adivasi in urban India comes at a cost: young women must relinquish dreams of education and employment in favor of community-sanctioned marriage and domestic life. Ultimately, We Were Adivasis explores how such groups negotiate their pasts to articulate different visions of a yet uncertain future in the increasingly liberalized world.

Goyal Brothers Prakashan

Volume 4 in the acclaimed series Reinventing Social Emancipation, it assembles first-person narratives from Africa, Asia and Latin America. Wide-ranging explorations of social struggle and progressive politics, these diverse and immediate accounts together provide a powerful invitation to rethink the progressive Left tradition.

1945-1947 revolt of the adivasis of the Thana Dist., Maharashtra, against the landlords; experiences of a member of the Communist Party of India (Marxist)

In the Global South, indigenous people have been continuously subjected to top-down, and often violent, processes of post-colonial state and nation building. This book examines the development dilemmas of the indigenous people (adivasis) of the Indian state of Kerala. It explores the different facets of change in their lives and livelihoods in the context of modernisation under different political regimes. As part of the Indian Union, Kerala followed a development approach in tune with the Government of India with regard to indigenous communities. However, within the framework of India’s quasi-federal polity, the state of Kerala has been tracing a development path of its own, which has come to be known as the ‘Kerala model of development’. Adopting a historical political economic approach, the book locates the adivasi communities in the larger contextual shifts from late colonialism through the post-independence years, and critically analyses the Kerala model of development with particular reference to the adivasis’ changing political status and rights to land. It pays special attention to policy dynamics in the neoliberal phase, and the actual practices of decentralisation as a way of including the socially excluded and marginalised. Offering a theoretical elaboration of the interaction between class and indigeneity based on intensive fieldwork in Kerala, the book addresses adivasi development in relation to the general development experience of Kerala, and goes on to relate this particular study to the global context of indigenous people’s struggles. It will be of interest to those working in the fields of South Asian Development, Political Economy and South Asian Politics.

Analyzes women's activist writings to shed light on contemporary struggles for substantive citizenship in India. From Aristotle to Seneca, ancient philosophers considered anger to be aggressive and incompatible with rational conduct, and later thinkers associated this "illogical" emotion with femininity and its flaws. In Acts of Angry Writing: On Citizenship and Orientalism in Postcolonial India, author Alessandra Marino looks at anger differently, as an essential condition for writing in contexts of struggle. Analyzing the activist literature and autobiographical writings of Indian writers Mahasweta Devi, Arundhati Roy, and Sampat Pal, Marino sheds light on anger as a trigger for the political writing where struggles for the basic rights of indigenous people and lower castes are fought. Acts of Angry Writing is divided into four parts. In the first two, Marino focuses on Roy and Devi to analyze the relation between the authors' works and some of the most famous actions of social protest in which they have been involved. In the third part, Marino examines the representation of anger as a productive emotion in Warrior in a Pink Sari,the autobiography of Sampat Pal, a telling example of the close relation between literature, social reality, and ongoing political debates.Marino concludes by reflecting on the link between an ethical call that initiates acts of social protest and the writing related to active citizenship movements in contemporary rural India. Acts of Angry Writingwill be informative reading for scholars in a range of fields, from cultural and postcolonial studies to gender studies, South Asian studies, and citizenship studies. Its rich discussion of performativity and speech acts theory bridges the gap between the fields of literary theory, law, and citizenship.

A report from the epicenter of the Naxalite war In its war against the Maoists, it is the Indian state that usually gets to tell its side of story. But official explanations are not meant to convey truth. Most often they attempt to cover up the reality and obscure it. The claim that only one warring side has the right to propagate its views whereas the other does not because they are projected as ‘enemy’ is questionable when we know there are two sides to any conflict and where both sides comprise our own people. In this situation of internal war, not satisfied with the knowledge offered by books and documents, Gautam Navlakha went into the heart of Bastar to get to know the Maoists first hand. This book is an account of the fortnight he spent in the guerilla zone where the Maoists run their people’s government, the Jantana Sarkar. His enquiry unflinching and his perspective critical but partisan, Navlakha succeeds in the difficult task of making the demonized human, laying bare the heartland of rebellion.