Meanwhile, the fate of the secular perspective on women’s rights was sealed with Muslim leaders opposing a uniform code due to concerns about the survival of the Muslim community after a violent Partition. The reform of personal law for women thus, could not escape religious identity with the Muslims
Sinha marks this episode as the beginning of Sahi’s long-running guerrilla resistance, a struggle which sustained for over two decades, made possible in part by the enduring strength of a hereditary local magnate. The author traces Sahi’s lineage from Mayyur Bhutt, who is said to have lived either during the time of the Buddha or under the reign of Harshvardhana, down to ancestors (with a thousand-year gap) who were granted the titles of Raja, Maharaja Bahadur,
The book traces the personal histories of the Chattopadhyays in Calcutta, their home city and in Hyderabad, the city of their education and profession; Chatto’s turning towards revolutionary activities under the influence of radical Indian nationalists at the India House, London3; his initiative to create the Berlin Indian Committee with the help of Indian pan-Islamists and to obtain the support of the Ameer of Afghanistan.
Language, the author contends, does more than convey information. It reflects values, ideologies and social norms. Nuance is often lost in translation, and this becomes more problematic during periods of crisis when clarity is essential. In such moments, misinformation can spread rapidly and undermine communication. The saying, ‘truth is the first casualty of war’ serves as a stark reminder of the importance of precise translation in volatile situations.
Each chapter explores different dimensions of childhood and adolescence, tracing concepts and theoretical insights historically. ‘Understanding Development and Diversity: Key Concepts and Ideas’ by Ranganathan summarizes the principles of development and key classic cognitive development theories, foregrounding their relevance in the contexts of education and schooling. ‘Childhood or Childhoods?’ by Ravneet Kaur brings out the findings of a twelve-family contemporary study to present the nature of childhoods in different income-group families in the Indian context, highlighting the diverse and ‘non-monolithic Indian childhood’.
The modern subject is not just isolated, but curated; nudged toward desire and performance, rather than presence or reflection. The result is a public that appears connected and expressive, but is internally alienated, disoriented, and incapable of deep solidarity. This is the quiet violence of neoliberal modernity: the substitution of relationality with curated experience,