This book highlights the role of emotions in the contentious politics of modern South Asia. It brings new methodological, theoretical and empirical insights to the mutual constitution of emotions and mobilisations in India, Pakistan and Bangladesh. As such, it addresses three distinct but related questions: what do emotions do to mobilisations? What do mobilisations do to emotions? Further, what does studying emotions in mobilisations reveal about the political culture of protest in South Asia? The chapters in this volume emphasise that emotions are significant in politics because they have the power to mobilise. They explore a variety of emotions including anger, resentment, humiliation, hurt, despair, and nostalgia, and also enchantment, humour, pleasure, hope and enthusiasm. The interdisciplinary research presented here shows that integrating emotions improves our understanding of South Asian politics while, conversely, focusing on South Asia helps retool current thinking on the emotional dynamics of political mobilisations. The book offers contextual analyses of how emotions are publicly represented, expressed and felt, thus shedding light on the complex nature of protests, power relations, identity politics, and the political culture of South Asia. This cutting-edge research volume intersects South Asian studies, emotion studies and social movement studies, and will greatly interest scholars and students of political science, anthropology, sociology, history and cultural studies, and the informed general reader interested in South Asian politics.

A riveting account of how a popularly elected leader has steered the world's largest democracy toward authoritarianism and intolerance Over the past two decades, thanks to Narendra Modi, Hindu nationalism has been coupled with a form of national-populism that has ensured its success at the polls, first in Gujarat and then in India at large. Modi managed to seduce a substantial number of citizens by promising them development and polarizing the electorate along ethno-religious lines. Both facets of this national-populism found expression in a highly personalized political style as Modi related directly to the voters through all kinds of channels of communication in order to saturate the public space. Drawing on original interviews conducted across India, Christophe Jaffrelot shows how Modi's government has moved India toward a new form of democracy, an ethnic democracy that equates the majoritarian community with the nation and relegates Muslims and Christians to second-class citizens who are harassed by vigilante groups. He discusses how the promotion of Hindu nationalism has resulted in attacks against secularists, intellectuals, universities, and NGOs. Jaffrelot explains how the political system of India has acquired authoritarian features for other reasons, too. Eager to govern not only in New Delhi, but also in the states, the government has centralized power at the expense of federalism and undermined institutions that were part of the checks and balances, including India's Supreme Court. Modi's India is a sobering account of how a once-vibrant democracy can go wrong when a government backed by popular consent suppresses dissent while growing increasingly intolerant of ethnic and religious minorities.

Drawing on approaches from the history of emotions, Eve Tignol investigates how they were collectively cultivated and debated for the shaping of Muslim community identity and for political mobilisation in north India in the wake of the Uprising of 1857 until the 1940s. Utilising a rich corpus of Urdu sources evoking the past, including newspapers, colonial records, pamphlets, novels, letters, essays and poetry, she explores the ways in which writing took on a particular significance for Muslim elites in North India during this period. Uncovering different episodes in the history of British India as vignettes, she highlights a multiplicity of emotional styles and of memory works, and their controversial nature. The book demonstrates the significance of grief as a proactive tool in creating solidarities and deepens our understanding of the dynamics behind collective action in colonial north India.

Balancing leading scholars with emerging trendsetters, this Companion offers fresh perspectives on Asian cinemas and charts new constellations in the field with significance far beyond Asian cinema studies. Asian cinema studies – at the intersection of film/media studies and area studies – has rapidly transformed under the impact of globalization, compounded by the resurgence of a variety of nationalist discourses as well as counter-discourses, new socio-political movements, and the possibilities afforded by digital media. Differentiated experiences of climate change and the COVID-19 pandemic have further heightened interest in the digital everyday and the renewed geopolitical divide between East and West, and between North and South. Thematized into six sections, the 46 chapters in this anthology address established paradigms of scholarship and viewership in Asian cinemas like extreme genres, cinephilia, festivals, and national cinema, while also highlighting political and archival concerns that firmly situate Asian cinemas within local and translocal milieus. Underrepresented cinemas of North Korea, Bangladesh, Laos, Indonesia, Malaysia, Taiwan, Thailand, and Cambodia, appear here amidst a broader cross-regional, comparative approach. An ideal resource for film, media, cultural and Asian studies researchers, students, and scholars, as well as informed readers with an interest in Asian cinemas.

Global Sceptical Publics is the first major study of the significance of different media for the (re)production of non-religious publics and publicity. While much work has documented how religious subjectivities are shaped by media, until now the crucial role of diverse media for producing and participating in religion-sceptical publics and debates has remained under-researched. With some chapters focusing on locations hitherto barely considered by scholarship on non-religion, the book places in comparative perspective how atheists, secularists and humanists engage with media – as means of communication and forming non-religious publics – but also on occasion as something to be resisted. Its conceptually rich interdisciplinary chapters thereby contribute important new insights to the growing field of non-religion studies and to scholarship on media and materiality more generally.

In pre-modern religions in the geographical context of Asia we encounter unique scripts, number systems, calendars, and naming conventions. These can make Western-built technologies – even tools specifically developed for digital humanities – an ill fit to our needs. The present volume explores this struggle and the limitations and potential opportunities of applying a digital humanities approach to pre-modern Asian religions. The authors cover Buddhism, Christianity, Daoism, Islam, Jainism, Judaism and Shintoism with chapters categorized according to their focus on: 1) temples, 2) manuscripts, 3) texts, and 4) social media. Thus, the volume guides readers through specific methodologies and practical examples while also providing a critical reflection on the state of the field, pushing the interface between digital humanities and pre-modern Asian religions into new territory.

Politics of Socio-Spatial Transformation in Pakistan analyses the relationship between socio-spatial transformation, styles of leadership and nature of constituents in Pakistan. It examines the way social change influences politics and leadership in its most populated province. Offering a unique viewpoint to study the relationship between politics and social change by examining the nature of relationship between leaders and their constituents, the author introduces the concept of Gradients of Engagements. The book describes the way values of engagement (Talluq) and styles of leadership mediate engagements among politicians, citizens and state bureaucracy in villages and small towns of Pakistani Punjab. Starting with the mapping of socio-economic and spatio-demographic non-metropolitan locales, the book illustrates the centrality of the processes of "rurbanization" and "governmentalization". It points out how political leaders mediate these processes, personal and public demands of their constituents’ invoking claims or representativeness and public service. The author breaks engagements between leaders and constituents into four gradients of representation (elections), public service delivery (development), everyday problem-solving (governance) and collective action, thus providing a contextualized and grounded comprehension of the process democratization and its substantive and performative aspects. In addition to providing a historical sketch of economic development, evolution of social organization and development of political institutions in Punjab, the book includes an ethnography of political elites and study of everyday political engagements to show how the styles of leadership mediates the process of institutional development and public service delivery in "rurban" Punjab. A novel contribution to the study of political processes such as state formation, collective action, representation, and citizenship in a comparative manner embedded in space and informed by cultural meanings, the book will be of interest to researchers studying South Asian, Pakistan and Punjab/Sikh studies, Development Studies and Urban Studies.