The Hindu Family and the Emergence of Modern India


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Between 1955 and 1956 the Government of India passed four Hindu Law Acts to reform and codify Hindu family law. Scholars have understood these acts as a response to growing concern about women's rights but, in a powerful re-reading of their history, this book traces the origins of the Hindu law reform project to changes in the political-economy of late colonial rule. The Hindu Family and the Emergence of Modern India considers how questions regarding family structure, property rights and gender relations contributed to the development of representative politics, and how, in solving these questions, India's secular and state power structures were consequently drawn into a complex and unique relationship with Hindu law. In this comprehensive and illuminating resource for scholars and students, Newbigin demonstrates the significance of gender and economy to the history of twentieth-century democratic government, as it emerged in India and beyond.




Dr. Babasaheb Ambedkar


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Annihilation of Caste


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“What the Communist Manifesto is to the capitalist world, Annihilation of Caste is to India.” —Anand Teltumbde, author of The Persistence of Caste The classic work of Indian Dalit politics, reframed with an extensive introduction by Arundathi Roy B.R. Ambedkar’s Annihilation of Caste is one of the most important, yet neglected, works of political writing from India. Written in 1936, it is an audacious denunciation of Hinduism and its caste system. Ambedkar – a figure like W.E.B. Du Bois – offers a scholarly critique of Hindu scriptures, scriptures that sanction a rigidly hierarchical and iniquitous social system. The world’s best-known Hindu, Mahatma Gandhi, responded publicly to the provocation. The hatchet was never buried. Arundhati Roy introduces this extensively annotated edition of Annihilation of Caste in “The Doctor and the Saint,” examining the persistence of caste in modern India, and how the conflict between Ambedkar and Gandhi continues to resonate. Roy takes us to the beginning of Gandhi’s political career in South Africa, where his views on race, caste and imperialism were shaped. She tracks Ambedkar’s emergence as a major political figure in the national movement, and shows how his scholarship and intelligence illuminated a political struggle beset by sectarianism and obscurantism. Roy breathes new life into Ambedkar’s anti-caste utopia, and says that without a Dalit revolution, India will continue to be hobbled by systemic inequality.




The Hindu Code


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The Anglo-Indian Codes


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The Doctor and the Saint


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The little-known story of Gandhi’s reluctance to challenge the caste system, and the man who fought fiercely for India’s downtrodden. Democracy hasn’t eradicated caste, argues bestselling author and Booker Prize–winner Arundhati Roy—it has entrenched and modernized it. To understand caste today in India, Roy insists we must examine the influence of Gandhi in shaping what India ultimately became: independent of British rule, globally powerful, and marked to this day by the caste system. Roy states that for more than a half century, Gandhi’s pronouncements on the inherent qualities of black Africans, Dalit “untouchables,” and the laboring classes remained consistently insulting, and he also refused to allow lower castes to create their own political organizations and elect their own representatives. But there was someone else who had a larger vision of justice—a founding father of the republic and the chief architect of its constitution. In The Doctor and the Saint, Roy introduces us to this contemporary of Gandhi, B.R. Ambedkar, who challenged the thinking of the time and fought to promote not merely formal democracy, but liberation from the oppression, shame, and poverty imposed on millions of Indians by an archaic caste system. This is a fascinating and surprising look at two men—one of whom has become a worldwide symbol and the other of whom remains unfamiliar to most outside his native country. Praise for Arundhati Roy “Arundhati Roy is incandescent in her brilliance and her fearlessness.” —Junot Díaz “The fierceness with which Arundhati Roy loves humanity moves my heart.” —Alice Walker




THE INDIAN LISTENER


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The Indian Listener (fortnightly programme journal of AIR in English) published by The Indian State Broadcasting Service,Bombay ,started on 22 December, 1935 and was the successor to the Indian Radio Times in english, which was published beginning in July 16 of 1927. From 22 August ,1937 onwards, it was published by All India Radio,New Delhi.In 1950,it was turned into a weekly journal. Later,The Indian listener became "Akashvani" in January 5, 1958. It was made a fortnightly again on July 1,1983. It used to serve the listener as a bradshaw of broadcasting ,and give listener the useful information in an interesting manner about programmes,who writes them,take part in them and produce them along with photographs of performing artists. It also contains the information of major changes in the policy and service of the organisation. NAME OF THE JOURNAL: The Indian Listener LANGUAGE OF THE JOURNAL: English DATE,MONTH & YEAR OF PUBLICATION: 07-03-1945 PERIODICITY OF THE JOURNAL: Fortnightly NUMBER OF PAGES: 95 VOLUME NUMBER: Vol. X, No. 6 BROADCAST PROGRAMME SCHEDULE PUBLISHED(PAGE NOS): 12-13, 15, 17-21, 25-88 ARTICLE: 1. The Road to Berlin 2. The Draft Hindu Code 3. The Problem of the Peasant AUTHOR: 1. Francis Watson 2. Sir Dhiren Mitra 3. Rao Bahadur B. Viswanath KEYWORDS: 1. Allied Forces and disruption, Reichstag, Master-race and Nazis, General Brewarigg, Black Sea Conference, General Petrev 2. Hindu Law, Draft Hindu Code, British Government, King's Court, Intestate succession 3. Peasant, Collectivization, Belgium Document ID: INL-1944-45(D-J) Vol-I (06)




No Laughing Matter


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Report, 1947


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Republic of Religion


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How did India aspire to become a secular country? Given our colonial past, we derive many of our laws and institutions from England. We have a parliamentary democracy with a Westminster model of government. Our courts routinely use catchphrases like 'rule of law' or 'natural justice', which have their roots in London. However, during the period of colonial rule in India, and even thereafter, England was not a 'secular' country. The king or queen of England must mandatorily be a Protestant. The archbishop of Canterbury is still appointed by the government. Senior bishops still sit, by virtue of their office, in the House of Lords. Thought-provoking and impeccably argued, Republic of Religion reasons that the secular structure of the colonial state in India was imposed by a colonial power on a conquered people. It was an unnatural foreign imposition, perhaps one that was bound, in some measure, to come apart once colonialism ended, given colonial secularism's dubious origins.