In the intellectual debates and discourses in the social sciences, for almost three decades now, ‘globalization’ has been a much talked about and bitterly contested theme. It has both been praised and pilloried in substantial measure, and there is little reason to believe that the dust will settle in the foreseeable future.
The title is misleading because much of the book is about the adverse consequences of globalization and neoliberal policy. These days the phrase ‘neoliberal’ is bandied about without explaining what it is and how it has come about—was a liberal state something that just preceded it or was it replaced by another political system which is not named?
The book under review actually has two titles, both of which are equally apt and arresting. Titled Feminisms in Development: Contradictions, Contestations & Challenges it has its origins in a workshop ‘Gender Myths and Feminist Fables: Repositioning Gender in Development Policy and Practice’ organized by the Institute of Development Studies and the University of Sussex at Brighton in July 2003.
Female migration is still largely due to marriage migration, though other forms of migration are gaining importance in recent times. Though marriage migration appears as a simple, linear phenomenon, of late the complexities of such movement have been a subject of concern in the discourses on migration.
Using historical sources, including official and nonofficial, published and unpublished in combination with oral tradition and other sources, Kamlesh Mohan attempts an exploration of the varied formulations of culture and their interplay with economic forces from the colonial period to contemporary India.
The work under review is the third of a series of works focusing on religious reform in South Asia. The two preceding volumes in the same series, both edited by Antony Copley, were titled Gurus and Their Followers and Hinduism in Public and Private and brought out in the years 2000 and 2003 respectively.
Is the historical meaning of the partition exhausted by the bewildering and horrifying nature of the event itself or of the moment of loss, violence and multiple re-orderings of lives by governments and communities? The concern with the proliferating tracks of the event has been the dominant one in partition studies since its founding moment in the texts of Kamla Bhasin, Ritu Menon, Gyanendra Pandey and Urvashi Bhutalia; its lineage extends to Vazira Zamindar’s recent book* that has addressed the Pakistan side of the story as well.