This volume provides a critical reading of Khushwant Singh’s Train to Pakistan (1956), Neel Mukherjee’s The Lives of Others (2014) and Rohinton Mistry’s A Fine Balance (1995) to provide a literary account of three fundamental moments in India’s history: the Partition of 1947, the Naxalbari movement, and Indira Gandhi’s Emergency. These novels provide literary interpretations of the ways in which feelings of fear and insecurity connected with ethno-religious rivalries, as well as with new power shifts in Indian socio-economic structure, gave a significant contribution to the formation of the political landscape in post-colonial India. More specifically, defying any kind of identitarian juxtaposition (be it related to ethnic belonging, religion, sexuality, or social class), the present work reads those three major novels in Indian English fiction to investigate how episodes of violence, in the first three decades after India’s independence from the British Empire, were enacted under the influence of cultural images and “affects” which legitimised different social groups to claim for themselves the right to prevail over others, or even take their lives. The volume starts with a reflection on the spreading of rumours during Partition in Train to Pakistan (1956) and their power to turn friendly communities into sworn enemies. The analysis proceeds then to discuss how the newborn government’s struggle to stifle the Naxalbari movement, as it described in The Lives of Others, was partly sustained by paranoiac feelings projected by the new metropolitan bourgeoisie on the people living in the rural parts of the country. The historical itinerary concludes with an analysis of A Fine Balance’s description of the two main political objectives of the Emergency: the “beautification” of India and the reduction of the country’s population. Both appear to be revealing moments of a predatory character present in the new Indian democratic institutions, transmitted as a kind of bodily contagion.

Emotions work to define who we are as well as shape what we do and this is no more powerfully at play than in the world of politics. Ahmed considers how emotions keep us invested in relationships of power, and also shows how this use of emotion could be crucial to areas such as feminist and queer politics. Debates on international terrorism, asylum and migration, as well as reconciliation and reparation, are explored through topical case studies. In this book the difficult issues are confronted head on. The Cultural Politics of Emotion is in dialogue with recent literature on emotions within gender studies, cultural studies, sociology, psychology and philosophy. Throughout the book, Ahmed develops a theory of how emotions work, and the effects they have on our day-to-day lives. New for this editionA substantial 15,000-word Afterword on 'Emotions and Their Objects' which provides an original contribution to the burgeoning field of affect studiesA revised BibliographyUpdated throughout.

From the 1820s to the 1930s, Christian missionaries and federal agents launched a continent-wide assault against Indian sacred dance, song, ceremony, and healing ritual in an attempt to transform Indian peoples into American citizens. In spite of this century-long religious persecution, Native peoples continued to perform their sacred traditions and resist the foreign religions imposed on them, as well as to develop new practices that partook of both. At the same time, some whites began to explore Indian performance with interest, and even to promote Indian sacred traditions as a source of power for their own society. The varieties of Indian performance played a formative role in American culture and identity during a critical phase in the nation's development. In Medicine Bundle, Joshua David Bellin examines the complex issues surrounding Indian sacred performance in its manifold and intimate relationships with texts and images by both Indians and whites. From the paintings of George Catlin, the traveling showman who exploited Indian ceremonies for the entertainment of white audiences, to the autobiography of Black Elk, the Lakota holy man whose long life included stints as a dancer in Buffalo Bill's Wild West show, a supplicant in the Ghost Dance movement, and a catechist in the Catholic Church, Bellin reframes American literature, culture, and identity as products of encounter with diverse performance traditions. Like the traditional medicine bundle of sacred objects bound together for ritual purposes, Indian performance and the performance of Indianness by whites and Indians alike are joined in a powerful intercultural knot.