The Moslem World


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Dawn


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A searing autobiographical novel about a single night in prison suggests how broken spirits can be mended, and dreams rebuilt through imagination and human kindness “Like Pamuk’s Snow, Dawn is the Turkish tragedy writ small. In contrast to Snow, it places gender at its heart.” --Maureen Freely In Dawn, translated into English for the first time, legendary Turkish feminist Sevgi Soysal brings together dark humor, witty observations, and trenchant criticism of social injustice, militarism, and gender inequality. As night falls in Adana, köftes and cups of cloudy raki are passed to the dinner guests in the home of Ali – a former laborer who gives tight bear hugs, speaks with a southeastern lilt, and radiates the spirit of a child. Among the guests are a journalist named Oya, who has recently been released from prison and is living in exile on charges of leftist sympathizing, and her new acquaintance, Mustafa. A swift kick knocks down the front door and bumbling policemen converge on the guests, carting them off to holding cells, where they’ll be interrogated and tortured throughout the night. Fear spools into the anxious, claustrophobic thoughts of a return to prison, just after tasting freedom. Bristling snatches of Oya’s time in prison rush back – the wild curses and wilder laughter of inmates, their vicious quarrels and rapturous belly-dancing, or the quiet boon of a cup of tea. Her former inmates created fury and joy out of nothing. Their brimming resilience wills Oya to fight through the night and is fused with every word of this blazing, lucid novel.




The Dawn of Everything


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INSTANT NEW YORK TIMES BESTSELLER A dramatically new understanding of human history, challenging our most fundamental assumptions about social evolution—from the development of agriculture and cities to the origins of the state, democracy, and inequality—and revealing new possibilities for human emancipation. For generations, our remote ancestors have been cast as primitive and childlike—either free and equal innocents, or thuggish and warlike. Civilization, we are told, could be achieved only by sacrificing those original freedoms or, alternatively, by taming our baser instincts. David Graeber and David Wengrow show how such theories first emerged in the eighteenth century as a conservative reaction to powerful critiques of European society posed by Indigenous observers and intellectuals. Revisiting this encounter has startling implications for how we make sense of human history today, including the origins of farming, property, cities, democracy, slavery, and civilization itself. Drawing on pathbreaking research in archaeology and anthropology, the authors show how history becomes a far more interesting place once we learn to throw off our conceptual shackles and perceive what’s really there. If humans did not spend 95 percent of their evolutionary past in tiny bands of hunter-gatherers, what were they doing all that time? If agriculture, and cities, did not mean a plunge into hierarchy and domination, then what kinds of social and economic organization did they lead to? The answers are often unexpected, and suggest that the course of human history may be less set in stone, and more full of playful, hopeful possibilities, than we tend to assume. The Dawn of Everything fundamentally transforms our understanding of the human past and offers a path toward imagining new forms of freedom, new ways of organizing society. This is a monumental book of formidable intellectual range, animated by curiosity, moral vision, and a faith in the power of direct action. Includes Black-and-White Illustrations







Asiatic Review


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Beginning in 1895, includes the Proceedings of the East India Association.




‘Greater India’ and the Indian Expansionist Imagination, c. 1885–1965


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This book is the first systematic study of the genealogy, discursive structures, and political implications of the concept of ‘Greater India’, implying a Hindu colonization of Southeast Asia, and used by extension to argue for a past Indian greatness as a colonial power, reproducible in the present and future. From the 1880s to the 1960s, protagonists of the Greater India theme attempted to make a case for the importance of an expansionist Indian civilisation in civilizing Southeast Asia. The argument was extended to include Central Asia, Africa, North and South America, and other regions where Indian migrants were to be found. The advocates of this Indocentric and Hindu revivalist approach, with Hindu and Indian often taken to be synonymous, were involved in a quintessentially parochial project, despite its apparently international dimensions: to justify an Indian expansionist imagination that viewed India’s past as a colonizer and civilizer of other lands as a model for the restoration of that past greatness in the future. Zabarskaite shows that the crucial ideologues and elements used for the formation of the construct of Greater India can be traced to the svadeśī movement of the turn of the century, and that Greater India moved easily between the domains of the scholarly and the popular as it sought to establish itself as a form of nationalist self-assertion.







Asian Review


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