From Hindu notions of dirt, South Asia's preference for women leaders to patronage in democratic politics, Dipankar Gupta resolves many of the paradoxes of contemporary India in this book. In the process, he issues a damning indictment of the"westoxicated" elitist Indian middle class, and shows how unmodern the people of this class are in the very areas in which they are considered to be modern. Modernity, argues the author, is not about technology and consumption, as is mistakenly believed in India, but has to do with attitudes, especially those that come into play in our social relations. It is here that the Indian middle class is found severely wanting. Family connections, privileges of caste and status, as well as the willingness to break every law in the book characterize our social relations very deeply. The past clings tenaciously to our present - traditional India thrives in contemporary locales. A brilliant and chilling treatise on the hypocrisy and vanity of the Indian middle class, and its pathetic attempts to cloak its traditional ways in superficial modernity.

Unlike the West, India presents a fascinating example of a society where the pre-modern continues to co-exist with the modern. Modernity in Indian Social Theory explores the social variance between India and the West to show how it impacted their respective trajectories of modernity. A. Raghuramaraju argues that modernity in the West involved disinheriting the pre-modern, and temporal ordering of the traditional and modern. It was ruthlessly implemented through programmes of industrialization, nationalism, and secularism. This book underscores that India did not merely the Western model of modernity or experience a temporal ordering of society. It situates this sociological complexity in the context of the debates on social theory. The author critically examines various discourses on modernity in India, including Partha Chatterjee’s account of Indian nationalism; Javeed Alam’s reading of Indian secularism; the use of the term pluralism by some Indian social scientists; and Gopal Guru’s emphasis on the lived Dalit experience. He also engages with the readings on key thinkers including Vivekananda, Aurobindo, Gandhi, and Ambedkar.

Enough Has Already Been Said And Written About Modernity, Globalization And Identity. What, However, Distinguishes The Book Is Its Reflexivity_The Politico-Ethical Questions It Raises, And The Way It Makes Us Confront Our Own Ambiguities And Life-Experiences. It Uses Contemporary Sociological Litertature, Negotiates With Diverse Sources Of Creative Imagination, And Remains Immensely Sensitive To The Specificity Of Our Own Social Reality: The Trajectory Of Indian Modernity, The Dynamics Of Cultural Memory And Globalization, And The Dialectic Of Identity Politics. With Its Argumentative Style It Pleads For A Humane/Reflexive Modernity, Narrates The Possibility Of A Profound Art Of Resistance Against Asymmetrical Globalization, And Strives For A More Open And Dialogic Society That Inspires One To Overcome Segmented Identities. Here Is A Book That Needs To Be Read By Sociologists, Social Activists And All Those Who Celebrate Criticality And Reflexivity.

Stressing the variations in meaning of modernity and tradition, this work shows how in India traditional structures and norms have been adapted or transformed to serve the needs of a modernizing society. The persistence of traditional features within modernity, it suggests, answers a need of the human condition. Three areas of Indian life are analyzed: social stratification, charismatic leadership, and law. The authors question whether objective historical conditions, such as advanced industrialization, urbanization, or literacy, are requisites for political modernization.

Singing the Law is about the legal lives and afterlives of oral cultures in East Africa, particularly as they appear within the pages of written literatures during the colonial and postcolonial periods. In examining these cultures, this book begins with an analysis of the cultural narratives of time and modernity that formed the foundations of British colonial law. Recognizing the contradictory nature of these narratives (i.e., both promoting and retreating from the Euro-centric ideal of temporal progress) enables us to make sense of the many representations of and experiments with non-linear, open-ended, and otherwise experimental temporalities that we find in works of East African literature that take colonial law as a subject or point of critique. Many of these works, furthermore, consciously appropriate orature as an expressive form with legal authority. This affords them the capacity to challenge the narrative foundations of colonial law and its postcolonial residues and offer alternative models of temporality and modernity that give rise, in turn, to alternative forms of legality. East Africa’s “oral jurisprudence” ultimately has implications not only for our understanding of law and literature in colonial and postcolonial contexts, but more broadly for our understanding of how the global south has shaped modern law as we know and experience it today.

This groundbreaking book provides a challenging exploration of psychoanalytic ideas about lesbians and lesbianism. Based on the authors' clinical experience as psychoanalytic psychotherapists, it offers a new and thoughtful framework that does not inevitably pathologise or universalise all lesbianism. A wide range of psychoanalytic ideas are surveyed, from Freud, Deutsch and Jung to Lacan and contemporary object-relations theorists. Questions on sexual identity, sexual desire and gender identity, of transference and countertransference, and also of institutional practices in relation to training, are all critically - and stimunlatingly - addressed.