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This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

World Literature for the Wretched of the Earth recovers a genealogy of anticolonial thought that advocated collective inexpertise, unknowing, and unrecognizability. Early-twentieth-century anticolonial thinkers endeavored to imagine a world emancipated from colonial rule, but it was a world they knew they would likely not live to see. Written in exile, in abjection, or in the face of death, anticolonial thought could not afford to base its politics on the hope of eventual success, mastery, or national sovereignty. J. Daniel Elam shows how anticolonial thinkers theorized inconsequential practices of egalitarianism in the service of an impossibility: a world without colonialism. Framed by a suggestive reading of the surprising affinities between Frantz Fanon’s political writings and Erich Auerbach’s philological project, World Literature for the Wretched of the Earth foregrounds anticolonial theories of reading and critique in the writing of Lala Har Dayal, B. R. Ambedkar, M. K. Gandhi, and Bhagat Singh. These anticolonial activists theorized reading not as a way to cultivate mastery and expertise but as a way, rather, to disavow mastery altogether. To become or remain an inexpert reader, divesting oneself of authorial claims, was to fundamentally challenge the logic of the British Empire and European fascism, which prized self-mastery, authority, and national sovereignty. Bringing together the histories of comparative literature and anticolonial thought, Elam demonstrates how these early-twentieth-century theories of reading force us to reconsider the commitments of humanistic critique and egalitarian politics in the still-colonial present.

Damodar Dharmananda Kosambi (July 31, 1907 - June 29, 1966) was a man with a Renaissance type of versatility: he had a wide range of knowledge without sacrificing depth. He was a mathematician, statistician, and polymath who contributed to genetics by introducing Kosambi's map function. He did pioneering work in numismatics and in compiling critical editions of ancient Sanskrit texts. Above all, he was an outstanding Marxist historian.//The present volume brings together articles by scholars who assess Kosambi's contributions to Indian historiography, Indology, philology, the study of religions, historical materialism, and our understanding of caste in Indian history. While most essays deal with Kosambi the historian, the final essay presents a detailed scientific, historical and political assessment of his mathematical work. The essays are neither allergic to, nor adulatory about, Kosambi's work, but seek to present a balanced and critical appraisal, as well as updating our knowledge with the current thinking in the field. //The editor of this volume, Prof. D. N. Jha, is an acclaimed historian. The other contributors are: Irfan Habib, Suvira Jaiswal, Prabhat Patnaik, C.K. Raju, Krishna Mohan Shrimali, Eugenia Vanina, and Kesavan Veluthat.

Great leaders of the past century dominated Indian political scene for a decade or two. But Savarkar's name shines brightly from 1900 to 1966. Ganghiji said, 'No independence without Hindu-Muslim unity.' But Pakistan was created. When the late Prime Minister Nehru chided the Hindu nationalists for advocating Hindu Raj, Savarkar said, 'The choice, therefore, is not between two sets of personalities but between two ideologies, not Indian Raj or Hindu Raj but Muslim Raj or Hindu Raj, Akhand Hindustan or Akhand Pakistan.' He knew Savarkar personally and wrote his biography in Marathi. The English version 'Veer Savarkar, Father of Hindu Nationalism' has been done now. Savarkar's biography enables the reader to understand the politics of the last century.