Author Archives: Thebookreviewindia

As a dancer, I found the chapter on ‘The Commune and the Community’ most interesting. It served to make for an understanding of the various offerings that every Theyyam makes. Some start by sowing seeds, worshipping the Goddess, worshipping nature, ancestors, warriors, heroes, animals, snakes, etc. All the three stratospheres are included. Multifariousness is its hallmark. People of all faiths are devotees. It is a suspense of logic or scientific thought. It also goes beyond dogma and prescribed faith. The Devi can be ruthless in blaming the people for their misdoings. But is also a forgiving and prophetic Mother.

Mukherjee was nearing fifty when she cast the 12-ft high Ashoka at Kalinga. Sculpted in twenty-six parts, Mukherjee’s greatest worry at the time was to find a place to cast the complex work. Two-and-a-half decades later, she began work on another monumental sculpture, this time of the Buddha himself in whose teachings Ashoka had found his meaning of life. Having begun it in December 1996, the 14-ft high Buddha was conceived in sixty-six pieces, and she had cast most of it before she passed away in January 1998 of cardiac arrest.

Nor was it only the royal men who commissioned gardens—Shah Jahan’s daughter Roshanara had an elaborate space named after her, quite near what was to be known as the Grand Trunk Road. Throughout the book, the Liddles provide us with interesting nuggets of information on Mughal history. Roshanara was close to her brother Aurangzeb, supporting him when he usurped the throne from their father. She was rewarded with the then enormous sum of five lakh rupees and made the head of the palace.

The next paper by Sazi Dlamini also discusses the ngoma not just as music but as organized sounds because ritual and ceremonial use of ngoma involves dance, possession by spirit, healing practices and initiation rites. The performance with the ngoma lungundi drum is central to the identity of the Venda ancestry and this memory also speaks of resilience in the face of conquest and migration

In addition to lying on the Uttarapatha, Nalanda, says the author, is, ‘Geographically… a part of the Indo-Gangetic trough but some of its parts were connected with the Siwalik ranges in the northern part of Champaran district and partial fringes of the peninsular block in the south. Nalanda lies in the Magadha-Anga plain in the south Ganga region.’ It was also close to the ports of Champa and Pataliputra.

This secular and positive portrayal of Muslims in the 1950s and 1960s was largely due to the significant involvement of Muslims in the filmmaking industry during this period. While these portrayals often relied on certain stereotypes—such as the use of poetic Urdu, Lucknowi aristocracy, and elaborate costumes—the author argues that by the 1970s, the social genre introduced Muslim characters, especially women

The book stands out because it is a study which, having identified the visions which brought the group of seven together, also highlights the politico-ideological priorities of the members of this group. One notices a broad division of priorities among them.

The book later covers the last phase of Rai’s politics and his ultimate alignment with the Hindu Mahasabha. The work seriously engages with complete writings and required contextual readings and comes out with a coherent and fresh perspective on the life and thought of Lajpat Rai. Having said that, in her attempt to portray Lajpat Rai’s politics and work in a more coherent manner

This identity has various facets—historical, cultural, social, political, religious, and liberal—dealt with in separate chapters. Ahmed argues that there is a serious reconfiguration of these thematic aspects of Indian Muslim identity in the present time, the New India: arguably an ideological framework and a process that has redefined the Indian political context. This framework’s bent is on the ‘responsive government-responsive people’

These are notes helping us fathom how our own imperfections make us dream of a perfect world, how each time we heal the world a bit, we heal ourselves. No one who reads the book will be left with the excuse of not daring to change because they are ‘ordinary’, for this is a story of how ordinary seeming people can harness their individual and collective strengths to create solutions that had never been imagined. Like the author says

Encapsulating the development journey of Hyderabad in great detail, Sharma notes that the Great Flood of Musi on the fateful day of September 28, 1908 is considered a turning point. ‘It attempted to change it from being a late-medieval city to becoming a modern metropolis. The flood was a natural and ecological disaster but it triggered a project of modernisation of the city,’ he observes.

What makes this book truly unique is its blend of personal memory, collective experience, and anthropological insights. Wani’s narrative delves into the evolving identities of Srinagar’s residents, particularly the distinction between the ‘shahri’ and ‘gaam’ identities, showing how class, culture,

At the heart of Patole’s narrative lies the inextricable link between caste and food, a relationship that is inseparable in Indian society. As he insightfully remarks, ‘Just as caste is cemented at birth, so is diet.’ He challenges the pervasive caste and class divisions within Indian food culture, asserting,

For the past one decade in particular, we have started expecting digital and technological solutions to become massively adopted by the masses for doing their day-to-day financial work through mobiles, apps, calls, internet, messages, IVR, touch screens, machine voices, et al. But we are hugely disappointed that people are not adopting. Why are people not doing online transactions? Why are people not paying online? Why are people not selling online? Why are people not receiving and sending money among their peers, and trusted relationships?

Nandi and Saria speak of contexts of proximity and blurring between Hindus and Muslims in the Hijra universe that are similar and yet clearly distinct. In Odisha for instance, Saria observes that ‘their beliefs and practices would often adhere to one while being claimed as characteristic of the other’, necessitating the ethnographer’s ‘fidelity to the way the crossovers between Hindu and Muslim theologies were lived—that is, both as an instantiation and a limit of the notion of religious syncretism’ (Saria, p. 14). Nandi suggests that the kinship hijras in her study in Bengal feel with Muslims is based on the Islamic practice of circumcision—with several hijras converting to Islam after their ritual initiation and constructing the hijra identity within a spiritual framework marked by celibacy and asceticism.

Each chapter posits a clue in the form of a tag line to the name. A short introduction to the individual is followed by the reason for choosing her story. The rest of the chapter is divided into sections that mark the twists and turns of that journey. The stories end by focusing on one dominant norm/stereotype of that life and the ‘hacks’ that the individual exercised to overcome or storm that norm.

Mehta writes in one of the chapters that breaking a problem into parts helps not only in understanding the problem but also in developing solutions for it (p. 178); he follows a similar design by breaking down his thesis into short, concise chapters. These chapters find their thematic basis in the scientific knowledge of climate change present in the introductory chapters where Mehta provides fundamental information about the science behind environmental degradation. He highlights the causes of climate change and assesses the available data attributing these changes primarily to fossil fuels, industry, and land use changes

In the stories, Deepak emerges as a master narrator who calibrates movements of his characters to generate necessary suspense. The names of the characters are often revealed only after two-three pages. And often anecdotes and sub-plots thicken the texture of the stories. The settings in the stories are functional, and dynamic in the sense that their details keep recurring in a haunting way.

The dobhasi (bilingual) love tale of Shabnam, an Afghan girl, and Majnun, a teacher from ‘Bangla-land’, unfolds against the backdrop of the Afghan Civil War of 1928–29, in the rugged terrain of Afghanistan. These two lovers bond over their shared passion for poetry. As political upheaval shakes the country with the rise of Bachae-e-Saqao (Habibullah Kalakani) and his Saqqawists challenging Amanullah Khan

Prasun Roy’s translation keeps alive the uneasiness about the ghosts, whether they are antagonistic or friendly and generous, and their doings. But there are numerous sentences and phrases that sound grating to the ear. Tautological expressions like ‘a face soaked in emotional sympathy’ (p. 54), ‘was infamous for being uncannily notorious’ (p. 102), ‘immoral wickedness of this boy’ (p. 106), and ‘the forest was infamous for these notorious beasts’ (p. 128) could certainly have been altered to sharper and more cryptic, non-repetitive ways of saying them by the editor(s). Other hiccups that disrupted fluent reading included imprecise expressions like