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Journal articles on the topic 'Indian captivity; narratives; nationalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Stern, Peter. "Indian Captivity in Spanish America: Frontier Narratives." History: Reviews of New Books 37, no. 2 (2009): 62–63. http://dx.doi.org/10.1080/03612759.2009.10527309.

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Susan M. Socolow. "Indian Captivity in Spanish America: Frontier Narratives (review)." Biography 32, no. 3 (2009): 528–31. http://dx.doi.org/10.1353/bio.0.0112.

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3

Brendan Lanctot. "Indian Captivity in Spanish America: Frontier Narratives (review)." Revista Hispánica Moderna 62, no. 1 (2009): 121–24. http://dx.doi.org/10.1353/rhm.0.0011.

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4

Mielke, Laura L. "Transforming Captivity Narratives in Kevin Willmott’s The Only Good Indian (2009)." American Studies 55, no. 1 (2016): 5–30. http://dx.doi.org/10.1353/ams.2016.0048.

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Chatterjee, Debolina, and Suhita Chopra Chatterjee. "Food in Captivity: Experiences of Women in Indian Prisons." Prison Journal 98, no. 1 (2017): 40–59. http://dx.doi.org/10.1177/0032885517743444.

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This article demonstrates how prison food is controlled by the state through denying female prisoners’ choices in food consumption and excluding them from active roles in cooking. Narratives of women in three prisons of India have been used to analyze their experiences with prison food. A majority of inmates perceived food as negatively affecting their health during imprisonment. Some were found to use it as a medium to recreate special identities for themselves, contesting the power of the prison. The study suggests the need for better articulation of the intricate relationship between power,

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Ebersole, Gary L. "Experience/narrative structure/reading: Patty hearst and the American Indian captivity narratives." Religion 18, no. 3 (1988): 255–82. http://dx.doi.org/10.1016/s0048-721x(88)80028-9.

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Martin, James Kirby, and Colin G. Calloway. "North Country Captives: Selected Narratives of Indian Captivity from Vermont and New Hampshire." Ethnohistory 41, no. 2 (1994): 346. http://dx.doi.org/10.2307/482847.

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Schwebel, Sara L. "Rewriting the Captivity Narrative for Contemporary Children: Speare, Bruchac, and the French and Indian War." New England Quarterly 84, no. 2 (2011): 318–46. http://dx.doi.org/10.1162/tneq_a_00091.

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Juxtaposing the French and Indian War stories of Elizabeth George Speare, a mid-twentieth- century Anglo-American children's author, against those of Joseph Bruchac, a twenty-first- century Abenaki children's author, reveals how flexible and powerful captivity narratives have been in shaping arguments about gender, nationhood, citizenship, and land in the postwar United States.

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Skał, Ewa. "Civilization and sexual abuse: selected Indian captivity narratives and the Native American boarding-school experience." Crossroads. A Journal of English Studies, no. 27(4) (2019): 77–89. http://dx.doi.org/10.15290/cr.2019.27.4.05.

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Hussein, Nazia, Saba Hussain, Nazia Hussein, and Saba Hussein. "Interrogating Practices of Gender, Religion and Nationalism in the Representation of Muslim Women in Bollywood: Contexts of Change, Sites of Continuity." Exchanges: The Interdisciplinary Research Journal 2, no. 2 (2015): 284–304. http://dx.doi.org/10.31273/eirj.v2i2.117.

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Through a discourse analysis of four commercially successful Bollywood films between 2012-2013, this paper investigates Bollywood’s role in creation of hierarchical identities in the Indian society wherein Muslims occupy the position of the inferior ‘other’ to the superior Hindu ‘self’. Focusing on Muslim heroines, the paper demonstrates that the selected narratives attempt to move away from the older binary identity narratives of Muslim women such as nation vs. religion and hyper-sexualised courtesan vs. subservient veiled women, towards identity narratives borne out of Muslim women’s choice

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Leonard, Karen. "Sandhya Shukla. India Abroad: Diasporic Cultures of Postwar America and England. Princeton, N.J.: Princeton University Press, 2003." Comparative Studies in Society and History 47, no. 3 (2005): 670–72. http://dx.doi.org/10.1017/s001041750524029x.

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Sandhya Shukla has written a highly interdisciplinary comparison of Indian diasporic cultures in Britain and the United States. Specializing in Anthropology and Asian American Studies, she is particularly strong on historical and literary text analysis. She says, “The relational aspects of a range of texts and experiences, which include historical narratives, cultural organizations, autobiography and fiction, musical performance and films, are of paramount importance in this critical ethnography” (20). Contending that the Indian diaspora confronts “a simultaneous nationalism and internationali

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Nash, Susan. "Signature Stories: Helen Timberlake‘s Petition to George III." Bulletin of the John Rylands Library 90, no. 2 (2014): 185–209. http://dx.doi.org/10.7227/bjrl.90.2.11.

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This article explores the process of female self-fashioning in two previously neglected petitions dated 1786-87 by using signatures to analyse their texts and construct their contexts. In them, Helen Timberlake revises the account of frontier and Cherokee life her husband, Henry Timberlake, had published in his Memoirs (1765). Her intense maternal voice, focused on loss, entangles her history with that of the Cherokee chief Ostenaco, providing a grounded but often untrue narrative of shared family life and a persona tailored to evoke a history intertwined with that of George III. This article

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13

Gilmartin, David. "Partition, Pakistan, and South Asian History: In Search of a Narrative." Journal of Asian Studies 57, no. 4 (1998): 1068–95. http://dx.doi.org/10.2307/2659304.

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Few events have been more important to the history of modern South Asia than the partition of the subcontinent into India and Pakistan in 1947. The coming of partition has cast a powerful shadow on historical reconstructions of the decades before 1947, while the ramifications of partition have continued to leave their mark on subcontinental politics fifty years after the event.Yet, neither scholars of British India nor scholars of Indian nationalism have been able to find a compelling place for partition within their larger historical narratives (Pandey 1994, 204–5). For many British empire hi

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Roy, Tirthankar. "Music and Society in Late Colonial India: A Study of Esraj in Gaya." Journal of Asian Studies 79, no. 1 (2019): 25–49. http://dx.doi.org/10.1017/s0021911819000123.

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In the late nineteenth and early twentieth centuries, Indian classical music was in transition. Most readings of the transition stress the choices of the professional musicians, as these musicians and the institutions in which they functioned were caught up in political and economic movements such as nationalism and commercialization. This article studies a different type of transition: when a small-town professional group with a strong associational culture became musicians. This second process, standing in contrast to the received narratives, suggests novel lessons in the history of urban cu

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Chakravorty, Pallabi. "Dancing into Modernity: Multiple Narratives of India's Kathak Dance." Dance Research Journal 38, no. 1-2 (2006): 115–36. http://dx.doi.org/10.1017/s0149767700007415.

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Modernity, once a prerogative of the West, is now ubiquitous, experienced diversely by people all over the world. The changing notions of modernity are historically linked to the development of the public sphere. This article broadly attempts to map the discourse of modernity to the evolution of Kathak, a premier classical dance from India. The article has two threads running through it. One is the development of the public sphere in India as it relates to anti-colonial nationalism, the formation of the modern nation-state, and globalization. The other focuses on transformations in Kathak as t

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Baviskar, Amita. "Nation’s body, river’s pulse: Narratives of anti-dam politics in India." Thesis Eleven 150, no. 1 (2019): 26–41. http://dx.doi.org/10.1177/0725513618822417.

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In the 1990s, social movements against large dams in India were celebrated for crafting a powerful challenge to dominant policies of development. These grounded struggles were acclaimed for their critique of capitalist industrialization and their advocacy for an alternative model of socially just and ecologically sustainable development. Twenty years later, as large dams continue to be built, their critics have shifted the battle off the streets to new arenas – to courts and government committees, in particular – and switched to a techno-managerial discourse of maintaining river health. What a

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Hussain, Ghulam. "Understanding Hegemony of Caste in Political Islam and Sufism in Sindh, Pakistan." Journal of Asian and African Studies 54, no. 5 (2019): 716–45. http://dx.doi.org/10.1177/0021909619839430.

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This paper is an attempt to investigate the historical trajectory of Ashrafia hegemony in Sindh, the province of Pakistan. I begin with the analysis of biopolitics of caste, class and religion organised around Hindu–Muslim binarism and unity as it unfolded during and after the partition of the Indian subcontinent. I particularly analyse the demographic shifts, the official categorisation of populations, and the communal and ethnonationalist claims that led to the specific kind of interpretation of religion, caste and class. Informed by the Ambedkarian subaltern perspective and based on the ana

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Rahmath, Ayshath Shamah, Raihanah Mohd Mydin, and Ruzy Suliza Hashim. "Archetypal Motherhood and the National Agenda: The Case of the Indian Muslim Women." Space and Culture, India 7, no. 4 (2020): 12–31. http://dx.doi.org/10.20896/saci.v7i4.590.

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The grand narratives of Mother India posit women’s emancipation as the central concern, insisting on her public participation in the educational and economic sectors. The relegation of the archetypal motherhood to the national periphery is strictly rooted in the Hindu traditional culture. The schisms of caste, class, and religion in contemporary society are normalised whilst the gendered undercurrents of domestic violence, chauvinism and religious sensibilities are ignored. Such polished idealisms are, in fact, far from the living reality of most women and girls across all spheres in the count

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Et al., Bisma Butt. "An Analysis of Kanthapura by Raja Rao: A Postcolonial Study." Psychology and Education Journal 58, no. 1 (2021): 4701–8. http://dx.doi.org/10.17762/pae.v58i1.1629.

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This study focuses the ‘Kanthapura’ to analyze the construction of historical consciousness in narratives and this fiction is used as literary aspect of nationalist ideology. Particularly, this work examines the political representation of women in Indian national movement in 1930 by using the theory of nationalism by Bhabha (1990). The study demystifies this novel to find out challenges of stereotypical Indian women and how they become solidified in the building process of Indian national identity. Kanthapura (Delhi Orient) is very much concerned to focus on the construction of Vedic Hindu id

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20

GHOSH, GAUTAM. "Nobility or Utility?Zamindars, businessmen, andbhadralokas curators of the Indian nation in Satyajit Ray'sJalsaghar (The Music Room)." Modern Asian Studies 52, no. 2 (2017): 683–715. http://dx.doi.org/10.1017/s0026749x16000482.

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AbstractThe Bengalibhadralokhave had an important impact on Indian nationalism in Bengal and in India more broadly. Their commitment to narratives of national progress has been noted. However, little attention has been given to how ‘earthly paradise’, ‘garden of delights’, and related ideas of refinement and nobility also informed their nationalism. This article excavates the idea of earthly paradise as it is portrayed in Satyajit Ray's 1958 Bengali filmJalsaghar, usually translated asThe Music Room.Jalsagharis typically taken to depict, broadly, the decadence and decline of aristocratic ‘feud

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21

CHAKRAVARTTY, ARYENDRA. "Provincial Pasts and National Histories: Territorial self-fashioning in twentieth-century Bihar." Modern Asian Studies 52, no. 4 (2018): 1347–74. http://dx.doi.org/10.1017/s0026749x16000561.

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AbstractThis article explores how local lived experiences and nationalist sentiments converged to shape a regional literati's conception of the province of Bihar in late nineteenth- and early twentieth-century colonial India. Following the formation of the separate province of Bihar in 1912, certain very powerful Indian-nationalist and cultural-historical factors were deployed to create a much-needed cultural-historical past for Bihar. In this project of territorial self-fashioning, institutions such as the Bihar and Orissa Research Society (1915) and the Patna Museum (1917) became crucial to

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22

Khalikova, Venera R. "Medicine and the Cultural Politics of National Belongings in Contemporary India." Asian Medicine 13, no. 1-2 (2018): 198–221. http://dx.doi.org/10.1163/15734218-12341413.

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AbstractThe Government of India claims to promote plural medical traditions, currently institutionalized under the acronym AYUSH (Ayurveda, Yoga and Naturopathy, Unani, Siddha, and Homeopathy). Yet, one medical system—Ayurveda—receives most social and ideological support: Ayurveda is routinely constructed as the only truly Indian, homegrown, and national medicine, while the national belonging of other AYUSH traditions is challenged. This essay explores discourses surrounding the promotion of AYUSH and the privileged position of Ayurveda, situating them within two competing nationalist ideologi

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23

Chaudhuri, Rosinka. "‘On the Colonization of India’ (1829): Public meetings, debates and later disputes." Indian Economic & Social History Review 55, no. 4 (2018): 463–89. http://dx.doi.org/10.1177/0019464618796894.

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This article returns to the scene of excitement that comprised the topic labelled ‘On the Colonization of India’ in the newspapers and journals of 1829, an area explored once before by a group of established Left historians through debates on the specific issue of the ‘Bengal Renaissance’ in the mid-1970s. Beginning with the misreading by these historians of particular extracts from the Bengal Hurkaru in constructing their arguments for or against the place of Rammohun Roy in the making of modern India, I nevertheless draw back here from larger abstractions of categorisation to focus tightly i

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Cutter, C. R. "Indian Captivity in Spanish America: Frontier Narratives. By Fernando Opere, trans. Gustavo Pellon. (Charlottesville: University of Virginia Press, 2008. xxxiv, 289 pp. Cloth, $59.50, ISBN 978-0-8139-2586-8. Paper, $22.50, ISBN 978-0-8139-2587-5.)." Journal of American History 96, no. 2 (2009): 506–7. http://dx.doi.org/10.1093/jahist/96.2.506.

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25

Roy, Dibyadyuti. "Illicit Motherhood: Recrafting Postcolonial Feminist Resistance in Edna O’Brien’s The Love Object and Jhumpa Lahiri’s Hell-Heaven." Humanities 8, no. 1 (2019): 29. http://dx.doi.org/10.3390/h8010029.

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Cultural constructions of passive motherhood, especially within domestic spaces, gained currency in India and Ireland due to their shared colonial history, as well as the influence of anti-colonial masculinist nationalism on the social imaginary of these two nations. However, beginning from the latter half of the nineteenth century, postcolonial literary voices have not only challenged the traditional gendering of public and private spaces but also interrogated docile constructions of womanhood, particularly essentialized representations of maternity. Domestic spaces have been critical narrati

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26

Ben-zvi, Yael. "Ethnography and the Production of Foreignness in Indian Captivity Narratives." American Indian Quarterly 32, no. 1 (2008). http://dx.doi.org/10.1353/aiq.2008.0007.

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27

VELKAR, AASHISH. "SWADESHI CAPITALISM IN COLONIAL BOMBAY." Historical Journal, October 14, 2020, 1–26. http://dx.doi.org/10.1017/s0018246x20000424.

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Abstract This article examines economic nationalism in India, specifically the role of capitalists in late colonial Bombay. It shows how swadeshi was the fulcrum that supported the expressions of nationalism and capitalism. The notion that Indian capital needed to be used for the benefit of Indian nationals became established as nationalist thought by the 1930s. Such swadeshi capitalism – Indian capital for Indian industries – recasts the notion of swadeshi as a broader, more sophisticated cultural response to colonialism and globalization. As capitalism transitioned from mercantile activities

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M. Banerjee, Swapna. "Through the Ages of Life: Rabindranath Tagore -- Son, Father, and Educator (1861-1941)." Enfances, Familles, Générations, no. 27 (August 31, 2017). http://dx.doi.org/10.7202/1054400ar.

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Research Framework: This essay attempts to reclaim Rabindranath Tagore (1861-1941), the “Myriad-Minded Man” from colonial India, through his “ages of life” – as a son, father, and educator – and his conceptualization of an alternate education and masculinity. Tagore’s critique of colonial education, his experiments with institutions, and his curriculum emphasizing arts and moral aesthetics over muscular nationalism challenged the dominant culture of masculinity. His paternalism embraced a “manliness” privileging moral and spiritual sustenance over economic and political considerations.Objectiv

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Bhattacharya, Laboni. "THE AFFECTIVE BODY: PLATFORMED PRESENCE AND VIRTUAL EMBODIMENT IN THE POPULIST POLITICS OF NARENDRA MODI." AoIR Selected Papers of Internet Research, September 15, 2021. http://dx.doi.org/10.5210/spir.v2021i0.11875.

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Political theory agrees that the charismatic leader’s cult of personality is a cornerstone of populist politics, with an increasingly distrustful, contentious, and internally divided society seeing the leader as the embodiment of the popular will more viscerally than the electoral process allows (Laclau 2005). The power of the hypermasculine leader persists in the digital age where populists exert authoritarian control over media narratives and infrastructures, as feminist critiques of the iconography of statesmen like Putin, Erdogan and Duterte demonstrate (Chavez and Pacheo 2020). Yet this b

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Mathur, Suchitra. "From British “Pride” to Indian “Bride”." M/C Journal 10, no. 2 (2007). http://dx.doi.org/10.5204/mcj.2631.

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   The release in 2004 of Gurinder Chadha’s Bride and Prejudice marked yet another contribution to celluloid’s Austen mania that began in the 1990s and is still going strong. Released almost simultaneously on three different continents (in the UK, US, and India), and in two different languages (English and Hindi), Bride and Prejudice, however, is definitely not another Anglo-American period costume drama. Described by one reviewer as “East meets West”, Chadha’s film “marries a characteristically English saga [Austen’s Pride and Prejudice] with classic Bollywood format “transf

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Subramanian, Shreerekha Pillai. "Malayalee Diaspora in the Age of Satellite Television." M/C Journal 14, no. 2 (2011). http://dx.doi.org/10.5204/mcj.351.

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This article proposes that the growing popularity of reality television in the southernmost state of India, Kerala – disseminated locally and throughout the Indian diaspora – is not the product of an innocuous nostalgia for a fast-disappearing regional identity but rather a spectacular example of an emergent ideology that displaces cultural memory, collective identity, and secular nationalism with new, globalised forms of public sentiment. Further, it is arguable that this g/local media culture also displaces hard-won secular feminist constructions of gender and the contemporary modern “Indian

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Aung Thin, Michelle Diane. "Hybridity, National Identity, and the Smartphone in the Contemporary Union of Myanmar." M/C Journal 23, no. 5 (2020). http://dx.doi.org/10.5204/mcj.1679.

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In 2014, telecommunications companies Ooredoo and Telenor introduced a 3G phone network to Myanmar, one of the last, great un-phoned territories of the world (“Mobile Mania”). Formerly accessible only to military and cultural elites, the smartphone was now available to virtually all. In 2020, just six years later, smartphones are commonplace, used by every class and walk of life. The introduction and mainstreaming of the smartphone in Myanmar coincided with the transition from military dictatorship to quasi democracy; from heavy censorship to relative liberalisation of culture and the media. T

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Pugsley, Peter. "At Home in Singaporean Sitcoms." M/C Journal 10, no. 4 (2007). http://dx.doi.org/10.5204/mcj.2695.

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   The use of the family home as a setting for television sitcoms (situation comedies) has long been recognised for its ability to provide audiences with an identifiable site of ontological security (much discussed by Giddens, Scannell, Saunders and others). From the beginnings of American sitcoms with such programs as Leave it to Beaver, and through the trail of The Brady Bunch, The Cosby Show, Roseanne, The Fresh Prince of Bel Air, and on to Home Improvement, That 70s Show and How I Met Your Mother, the US has led the way with screenwriters and producers capitalising on the

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Woodward, Kath. "Tuning In: Diasporas at the BBC World Service." M/C Journal 14, no. 2 (2010). http://dx.doi.org/10.5204/mcj.320.

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Diaspora This article looks at diaspora through the transformations of an established public service broadcaster, the BBC World Service, by considering some of the findings of the AHRC-funded Tuning In: Contact Zones at the BBC World Service, which is part of the Diasporas, Migration and Identities program. Tuning In has six themes, each of which focuses upon the role of the BBC WS: The Politics of Translation, Diasporic Nationhood, Religious Transnationalism, Sport across Diasporas, Migrating Music and Drama for Development. The World Service, which was until 2011 funded by the Foreign Office

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Brennan, Claire. "Australia's Northern Safari." M/C Journal 20, no. 6 (2017). http://dx.doi.org/10.5204/mcj.1285.

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IntroductionFilmed during a 1955 family trip from Perth to the Gulf of Carpentaria, Keith Adams’s Northern Safari showed to packed houses across Australia, and in some overseas locations, across three decades. Essentially a home movie, initially accompanied by live commentary and subsequently by a homemade sound track, it tapped into audiences’ sense of Australia’s north as a place of adventure. In the film Adams interacts with the animals of northern Australia (often by killing them), and while by 1971 the violence apparent in the film was attracting criticism in letters to newspapers, the fi

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Luckhurst, Mary, and Jen Rae. "Diversity Agendas in Australian Stand-Up Comedy." M/C Journal 19, no. 4 (2016). http://dx.doi.org/10.5204/mcj.1149.

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Stand-up is a global phenomenon. It is Australia’s most significant form of advocatorial theatre and a major platform for challenging stigma and prejudice. In the twenty-first century, Australian stand-up is transforming into a more culturally diverse form and extending the spectrum of material addressing human rights. Since the 1980s Australian stand-up routines have moved beyond the old colonial targets of England and America, and Indigenous comics such as Kevin Kopinyeri, Andy Saunders, and Shiralee Hood have gained an established following. Additionally, the turn to Asia is evident not jus

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Gao, Xiang. "‘Staying in the Nationalist Bubble’." M/C Journal 24, no. 1 (2021). http://dx.doi.org/10.5204/mcj.2745.

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Introduction The highly contagious COVID-19 virus has presented particularly difficult public policy challenges. The relatively late emergence of an effective treatments and vaccines, the structural stresses on health care systems, the lockdowns and the economic dislocations, the evident structural inequalities in effected societies, as well as the difficulty of prevention have tested social and political cohesion. Moreover, the intrusive nature of many prophylactic measures have led to individual liberty and human rights concerns. As noted by the Victorian (Australia) Ombudsman Report on the

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