Written in the voice of the mythical atheist, naysayer, and general all-purpose heretic of Indian philosophy, The Truths and Lies of Nationalism as Narrated by Charvak presents a completely new way of telling the history of Indian nationalism. Severely criticizing the doctrines of both Hindu nationalism and pluralist secularism, it examines the ongoing debates over Indian civilization and recounts in detail how the present borders of India were defined by British colonial policy, the partition of 1947, and the integration of the princely states and the French and Portuguese territories. The emphasis is not so much on the state machinery inherited from colonial times but on the moral foundation of a new republic based on the solidarity of different but equal formations of the people. After a trenchant critique of the present-day conflicts over religion, caste, class, gender, language, and region in India, the book proposes a new politics of revitalized federalism. Intended for a general readership, and eschewing academic jargon, this book will be of interest to anyone concerned about the future of India.

"If it isn't obvious from the title of this book that this is going to be full of postmodern jargon, it becomes clear quite quickly that Chaterjee prefers difficult terms like 'problematic', 'thematic' and 'discourse' without always defining them - he even admits his admiration for Rorty, Barthes, Foucault and Derrida. Nonetheless, underneath all of this verbiage is a strong and convincing argument about the three stages of nationalism in India: the moment of departure (epitomized by Bankimchandra Chatttopadhyay), the moment of manoeuvre (Gandhi) and the moment of arrival (Nehru). Chatterjee clearly shows how nationalism in India was akin to Gramsci's concept of the 'passive revolution' - i.e. merely a drive towards independence, not towards transforming or breaking up colonial instutions. He argues that, instead of supporting nationalism, we should instead challenge the marriage between reason and capital. From the title of this book one might expect Chatterjee to draw links to other anti-colonial nationalisms but he doesn't; rather he only discusses India (not even other parts of South Asia). While this approach doesn't really make this book too useful for examining anti-colonial nationalisms in general, for someone like me who has never read a book on Indian nationalism this is a good introduction." -- from Amazon.ca.

Partition's Legacies offers a selection of Joya Chatterji's finest and most influential essays. "Partition, nation-making, frontiers, refugees, minority formation, and categories of citizenship have been my preoccupations," she writes in the preface, and these are also the major themes of this book. Chatterji's first book, Bengal Divided, shifted the focus from Muslim fanaticism as the driving force of Partition towards "secular" nationalism and Hindu aggression. Her Spoils of Partition rejected the idea of Partition as a breaking apart, showing it to be a process in the remaking of society and state. Her third book, Bengal Diaspora, cowritten with Claire Alexander and Annu Jalais, challenged the idea of migration and resettlement as exceptional situations. Partition's Legacies can be seen as continuous with Chatterji's earlier work as well as a distillation and expansion of it. Chatterji is known for the elegance of her prose as much as for the sharpness of her insights into Indian history, and Partition's Legacies will enthrall everyone interested in modern India's apocalyptic past. "What emerges from the essays," David Washbrook writes in the introduction, "is often quite startling. The demarcation of Partition followed no master plan or even coherent strategy but was made up of myriad ad hoc decisions taken on the ground, often by obscure actors. Refugee policy, immigrant rights, and even definitions of national citizenship ... were produced by no deus ex machina but out of day-to-day struggles on the streets and in the courts."

The Religious, the Spiritual, and the Secular presents an account of Auroville, a city in contemporary southeast India, and the vision of founder and well-known guru Sri Aurobindo. Auroville's eventual takeover and the promotion of its goals by the Indian government leads to a thought-provoking discussion of the meaning of "secularism" in India.

Through an ethnohistorical study of the Nagas—a congeries of tribes inhabiting the Indo-Myanmar frontier—this book explores an unusually interesting region of India that is all too often seen as peripheral. G. Kanato Chophy provides a distinct vantage point for understanding the Nagas in relation to colonialism, missionary encounters, identity politics, and cultural change, all seamlessly woven around American Baptist mission history in this region. The book also analyses India's cacophonous postindependence democracy in order to delineate multifaith issues, multiculturalism, and ethnicity-based political movements. Within the West, episodic memories of the "Great Awakening," a significant landmark in the history of Protestantism, have faded into archival records. But among the Nagas of the Indo-Myanmar highlands, Baptist Christianity persists as the dominant religion, influencing the daily lives of nearly three million people. Focusing variously on evangelical faith, missionary zeal, ethnic identities, political struggle, and complex culture wars, Christianity and Politics in Tribal India is an original and major study of how Protestant missions changed the history and destiny of a tribal community in one of the unlikeliest regions of South Asia.

Focusing on important issues in Sikh religious identity and memory, Harjot Oberoi shows how premodern techniques of narrating the past and truth-telling in South Asia were deeply transformed by colonialism. Indian historiographical praxis has long been problematic. Al-Biruni, the eleventh-century polymath, was puzzled by how people in the subcontinent treated the protocols of history; it escaped his learning that Indian narrative constructions of the past were embedded in an intricate canon of poetical traditions and represented a radical departure from historical narratives in the Islamic, Sinic, and Greco-Roman worlds. Where others tended to search for "facts," people in South Asia looked for "affect." This alternative model for comprehending and evaluating the past—through aesthetics and gradients of taste—generated a crucially different variety of historical consciousness. Oberoi's examination of the Sikh tradition demonstrates what modern critical narrative achieves when it moves away from classical models, traversing significant moments in colonialism, coercion and protest in the Raj, the production of knowledge, the rise of secular nationalism, and modern notions of the self within and outside India.

Applies the concept of oppressor and oppressed nationalisms to explore the historical forces and social processes that have shaped modern Ethiopia.