Journal articles: 'Indianness'

1

Mukherjee, Suman, and Induja Awasthi. "Indianness." TDR (1988-) 35, no. 4 (1991): 20. http://dx.doi.org/10.2307/1146152.

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2

Waegner, Cathy. "42. Mediating Indianness." English and American Studies in German 2015, no. 1 (2015): 60–61. http://dx.doi.org/10.1515/east-2016-0043.

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3

Brayboy, Mary E., and Mary Y. Morgan. "Voices of indianness." Women's Studies International Forum 21, no. 4 (1998): 341–54. http://dx.doi.org/10.1016/s0277-5395(98)00045-4.

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Ojong, Vivian Besem. "Indianness and Christianity." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 12, no. 2 (2012): 431–44. http://dx.doi.org/10.1177/0976343020120214.

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Vaghela, Baldevbhai M., and Dr Dipti H. Mehta. "Indianness as reflected in novel." Indian Journal of Applied Research 3, no. 1 (2011): 20–21. http://dx.doi.org/10.15373/2249555x/jan2013/9.

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6

Malhotra, Ashok. "Indianness and Organisation Development." NHRD Network Journal 13, no. 3 (2020): 282–95. http://dx.doi.org/10.1177/2631454120951880.

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Anglo-Saxon notions, when deployed in societies like those in India, often become a source of stress and tension, causing waste of human energy and potential. This article traces Indian civilisational predispositions and their uneasy relationship with the prevailing corporate imperatives, exploring these as problematics in the action world of organisations and also as opportunities that need managerial attention in such a context. The author acknowledges the nuances that stem from civilisational uniqueness and underpins it in Indian diversity of contexts and major discontinuities in its geopolitical history. Implications for the organisation development (OD) practitioner in Indian context follow from this unique analytical frame.

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Warren, Jonathan W. "The Brazilian Geography of Indianness." Wicazo Sa Review 14, no. 1 (1999): 61. http://dx.doi.org/10.2307/1409516.

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Indrajeet Mishra. "Mapping Indianness: Niranjan Mohanty’s Poetry." Creative Launcher 5, no. 3 (2020): 203–12. http://dx.doi.org/10.53032/tcl.2020.5.3.27.

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Niranjan Mohanty is a distinct and unique voice in Indian English poetry. His poetry is a milestone in propagation and popularization of indigenous cultural ethos and methods. He fuses together religiosity, modernity, contemporaneity and imagination. He has unflinching faith and devotion in Almighty. In his Prayers to Lord Jagannatha and Krishna he reminds of medieval devotional poetry. He represents God in different and unconventional manner. To him God is friend, foe, companion, animal etc. He is not reluctant in critiquing and exhibiting devotion to God simultaneously he surrenders himself entirely. Mohanty’s poetry is full of mystic journey. His poetic themes include the poet’s love for his dead father, the poet’s grief over the de-generation that sprouts on the name of modernity and development and deep faith in rituals and religion. He glorifies the incarnation of divinity in the human form and records the pangs, suffering, longing, desire and uncertainties in love like mortal beings. The mythical references, images and symbols affirm poet’s craving for God, culture and tradition.

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9

De Gersem, Nele. "Cultural Differences in Management: Two Aspects." IIM Kozhikode Society & Management Review 9, no. 1 (2019): 9–22. http://dx.doi.org/10.1177/2277975219865683.

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Indian companies have become very important in the global business world. Since the 1990s, this fact has received increasing attention from researchers, popular writers and consultants. Besides legal issues and economic facts, cultural difference is a recurring item in this literature. More specifically, the focus is on the Indianness of the Indian way of doing business. This article is a first step towards the process of examining two of the alleged aspects of this Indianness—one is paternalism and the other is hierarchy.

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10

Pantula1, Prabhu Dayal. "Change and Leadership: An Indian Perspective." NHRD Network Journal 14, no. 4 (2021): 438–49. http://dx.doi.org/10.1177/26314541211038130.

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In this article, Prabhu examines the ‘Indian way of leading and managing change’, particularly contextualising it to the Indian IT Industry. In doing so, he brings together the cultural, sociological and philosophical streams of thought embedded in Indian reality. He asserts that: 1. One, need to examine the contextual importance of understanding ‘Indianness’ and the Indian way of dealing with change. 2. Next, to leverage a style of leadership which draws on a deep understanding of the culture and context that drives Indianness. Prabhu draws on data from a quantitative survey he carried out to examine the perceived importance versus practice of various leadership attributes during times of change in organisations as also research from elsewhere. Prabhu looks at perceived gaps in leadership practice, and ways to address these by leveraging what can be defined as Indianness in leadership and management and offers a construct that seeks to integrate. Now more than ever before, it is all the more imminent that we bring focus to how Indian leaders manage and support in times of change.

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Peters, Evelyn. "CHALLENGING THE GEOGRAPHIES OF “INDIANNESS”: THEBATCHEWANACASE." Urban Geography 18, no. 1 (1997): 56–61. http://dx.doi.org/10.2747/0272-3638.18.1.56.

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12

Barnd, Natchee. "Inhabiting Indianness: Colonial Culs-de-Sac." American Indian Culture and Research Journal 34, no. 3 (2010): 27–45. http://dx.doi.org/10.17953/aicr.34.3.u053732g3323w609.

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13

DUNCAN, RUSSELL. "Stubborn Indianness: Cultural Persistence, Cultural Change." Journal of American Studies 32, no. 3 (1998): 507–12. http://dx.doi.org/10.1017/s0021875898006021.

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Leland Donald, Aboriginal Slavery on the Northwest Coast of North America (Berkeley: University of California Press, 1997, US$40). Pp. 379. ISBN 0 520 20616 9.George W. Dorsey, The Pawnee Mythology (Lincoln: University of Nebraska Press, 1997, £20.95). Pp. 546. ISBN 0 8032 6603 0.Frederic W. Gleach, Powhatan's World and Colonial Virginia: A Conflict of Cultures (Lincoln: University of Nebraska Press, 1997, £52.50). Pp. 241. ISBN 0 8032 2166 5.Richard G. Hardorff (ed.), Lakota Recollections of the Custer Fight: New Sources of Indian-Military History (Lincoln: University of Nebraska Press, 1997, £9.50). Pp. 211. ISBN 0 8032 7293 6.Michael E. Harkin, The Heiltsuks: Dialogues of Culture and History on the Northwest Coast (Lincoln: University of Nebraska Press, 1997, £38). Pp. 195. ISBN 0 8032 2379 X.Jean M. O'Brien, Dispossession by Degrees: Indian Land and Identity in Natick, Massachusetts, 1650–1790 (Cambridge: Cambridge University Press, 1997, £35, US$49.95). Pp. 224. ISBN 0 521 56172 8.Allen W. Trelease, Indian Affairs in Colonial New York: The Seventeenth Century (Lincoln: University of Nebraska Press, 1997, £15.95). Pp. 379. ISBN 0 8032 9431 X.In the contemporary United States there are 556 American Indian groups in 400 nations. Given that survival story, the tired myths of the disappearing redman or wandering savage which have distorted our understandings of Indian history are being revised. The reasons for our nearly four-century-long gullibility are manifold. The religion of winners and losers, saints and sinners, combined effectively with the scientific racism inherent sine qua non in the secular beliefs of winners and losers expressed through Linnaean and Darwinian conceptions of order and evolution. After colonizers cast their imperial gaze through lenses made of the elastic ideology of “City Upon a Hill,” “Manifest Destiny,” “Young America,” and “White Man's Burden,” most Euro-Americans rationalized a history and present in survival of the fittest terms. By 1900, the near-holocaust of an estimated ten million Indians left only 200,000 survivors invisible in an overall population of 76 million. The 1990 census count of two million Native Americans affirms resilience not extinction.

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14

Staurowsky, Ellen J. "The Cleveland “Indians”: A Case Study in American Indian Cultural Dispossession." Sociology of Sport Journal 17, no. 4 (2000): 307–30. http://dx.doi.org/10.1123/ssj.17.4.307.

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The purpose of this paper is to trace the tangled web of relationships between and among European-American notions of property, individual and group possessory rights, and the role societal institutions play in promoting the exploitation of American Indian culture and people through the misappropriation of “Indianness” by sport teams. The analysis progresses from a discussion about the racial “invisibilities” of “Indianness” and “Whiteness” that are infused in these images and ultimately how these images are expressions of a “possessive investment in Whiteness” to a discussion delineating the property dimensions of this imagery and concludes with an examination of the mechanisms in place that leach children to become misappropriators.

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15

Kumar-Banerjee, Ananya. "Contested and Cemented Borders: Understanding the Implications of Overseas Indian Citizenship." New Global Studies 13, no. 3 (2019): 365–80. http://dx.doi.org/10.1515/ngs-2019-0037.

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AbstractAlthough the Person of Indian Origin (PIO) and Overseas Citizen of India (OCI) schemes have existed for some time, they began to serve a political and economic purpose for the Republic of India with the arrival of the twenty-first century. The OCI status asserts “Indianness” as a legible quality in diasporic memory. It does the work of cementing political Indo-Pakistani and Indo-Bangladeshi borders, while coopting the language of transnationalism to bolster the fundamentally nationalist regime of capitalism at work in the Republic of India. The goal of this regime is to promote a functionally nationalist, and thus, anti-transnational reality. As more generations of South Asians live and grow up abroad, creating a legible “Indianness” functions as a service to the capitalist Indian economy. These individuals abroad are encouraged to identify as diasporic “Indians” who must engage with their “motherland.” Thus, the transnationalist discourse of decreasing territoriality is exploited by the Indian state to serve goals that function in ideological opposition to transnationalism. As this discourse of legible “Indianness” becomes more successful, there will be increasing incentives for the ruling party in India to further privilege OCIs. In the end, the language and capital of the OCIs affirms the powers of capitalism contemporary Indian nation-state.

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16

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 internationalism,” she is celebratory about India and “formations of Indianness,” and uses phrases like “amazing force” and “wildly multicultural” (17). Her exploration shows “the tremendous impulse to multiple nationality that Indianness abroad has made visible” (14) and, “the amazing persistence of Indian cultures in so many places” (22).

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17

Almond, Ian. "Dissolving 'Indianness': How Europeans Read Indian Fiction." Orbis Litterarum 60, no. 2 (2005): 145–58. http://dx.doi.org/10.1111/j.0105-7510.2005.00831.x.

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18

Pain, Frederic. "Localvs.Trans-regional Perspectives on Southeast Asian ‘Indianness’." Anthropological Forum 27, no. 2 (2016): 135–54. http://dx.doi.org/10.1080/00664677.2016.1262240.

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19

Dyar, Jennifer. "Fatal Attraction: the White Obsession with Indianness." Historian 65, no. 4 (2003): 817–36. http://dx.doi.org/10.1111/1540-6563.00039.

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20

Intepe, Demet. "Mediating Indianness, edited by Cathy Covell WaegnerCathy Covell Waegner, ed. Mediating Indianness. University of Manitoba Press. xxx, 324. $34.95." University of Toronto Quarterly 86, no. 3 (2017): 207–8. http://dx.doi.org/10.3138/utq.86.3.207.

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21

Paredes, J. Anthony. "Paradoxes of Modernism and Indianness in the Southeast." American Indian Quarterly 19, no. 3 (1995): 341. http://dx.doi.org/10.2307/1185595.

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22

Riaz, Sanaa. "Un/Familiar Other: The Indian Muslim and Bollywood Filmscapes." European Journal of Behavioral Sciences 5, no. 4 (2023): 31–49. http://dx.doi.org/10.33422/ejbs.v5i4.928.

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The construction of the Muslim as Other in commercial Hindi cinema (often referred to by its portmanteau Bollywood) reflects varying dominant discourses on Indianness, gender and family. In this paper, I analyze visual representation, personality traits, dialogues, lyrics and the aura and ambience weaved around Muslim caricatures in Bollywood films using 5 representative films from the 1950s-70s, 6 from the 1980s-1990s and 14 from 2000s-2020s. I examine how Muslim Other caricatures in commercial Hindi movies from the positive, essentialized, hardworking minority of a united India portrayed through the 80s to the one displaying subaltern sexualities and needing redemption and patronization of the Hindu protagonists portrayed through the 1990s to the sinister and promiscuous one portrayed in the 21st century serve as antidotes to and thus assist in communicating dominant ideologies on gender supremacy, patriarchy, gender roles and Hinduness as Indianness to a rapidly urban audience at home and in diaspora.

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23

Ocita, James. "Re-Membered Pasts, Dismembered Families." Matatu 48, no. 1 (2016): 88–108. http://dx.doi.org/10.1163/18757421-04801007.

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The essay explores, first, the centrality of family structures in the practices and transmission of value-systems associated with Indianness; and, secondly, how material objects that are sourced from ‘India’ are fetishized and deployed through such performances to counter realities of cultural loss and alienation that follow migration and dislocation in three post-apartheid novels: Imraan Coovadia’s The Wedding (2001), Aziz Hassim’s The Lotus People (2002), and Ronnie Govender’s Song of the Atman (2006). These novels emerge in the context of the desire for a definitive history that both reassures Indians of their legitimate space in the post-apartheid formation and balances the tension between common citizenship founded on a non-racial constitution and the need to articulate Indianness in South Africa. For many scholars, the post-apartheid moment and its ‘rainbow-nation’ project simultaneously activates the past and the opportunity to articulate Indian identity that in the apartheid era had, for political reasons, been rejected in favour of a ‘black’ identity claimed by all the oppressed peoples of South Africa.

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24

Rahemtullah, Omme-Salma. "Interrogating “Indianness”: Identity and Diasporic Consciousness Among Twice Migrants." Anthurium A Caribbean Studies Journal 7, no. 1 (2010): 15. http://dx.doi.org/10.33596/anth.148.

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25

Carpenter, Cari. "Detecting Indianness: Gertrude Bonnin's Investigation of Native American Identity." Wicazo Sa Review 20, no. 1 (2005): 139–59. http://dx.doi.org/10.1353/wic.2005.0002.

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26

Jacobs, Michelle R. "Urban American Indian Identity: Negotiating Indianness in Northeast Ohio." Qualitative Sociology 38, no. 1 (2014): 79–98. http://dx.doi.org/10.1007/s11133-014-9293-9.

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27

Boone, Elizabeth Hill. "Seeking Indianness: Christoph Weiditz, the Aztecs, and feathered Amerindians." Colonial Latin American Review 26, no. 1 (2017): 39–61. http://dx.doi.org/10.1080/10609164.2017.1287323.

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28

Jamal, Osman. "E B Havell: The art and politics of Indianness." Third Text 11, no. 39 (1997): 3–19. http://dx.doi.org/10.1080/09528829708576669.

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29

Rosenthal, Nicolas G. "Repositioning Indianness: Native American Organizations in Portland, Oregon, 1959––1975." Pacific Historical Review 71, no. 3 (2002): 415–38. http://dx.doi.org/10.1525/phr.2002.71.3.415.

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This article examines the processes of community building among American Indians who migrated to Portland, Oregon, in the decades following World War II, contextualized within a larger movement of Indians to the cities of the United States and shifts in government relations with Indian people. It argues that, during the 1960s, working-and middle-class Indians living in Portland came together and formed groups that enabled them to cultivate "Indianness" or to "be Indian" in the city. As the decade wore on, Indian migration to Portland increased, the social problems of urban Indians became more visible, and a younger generation emerged to challenge the leadership of Portland's established Indian organizations. Influenced by both their college educations and a national Indian activist movement, these new leaders promoted a repositioning of Indianness, taking Indian identity as the starting point from which to solve urban Indian problems. By the mid-1970s, the younger generation of college-educated Indians gained a government mandate and ascended to the helm of Portland's Indian community. In winning support from local, state, and federal officials, these leaders reflected fundamental changes under way in the administration of U.S. Indian affairs not only in Portland, but also across the country.

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30

Rao, Susheela N., and Rochelle Almeida. "Originality & Imitation: Indianness in the Novels of Kamala Markandaya." World Literature Today 76, no. 1 (2002): 133. http://dx.doi.org/10.2307/40157063.

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31

Laleman, Francis, Vijay Pereira, and Ashish Malik. "Understanding cultural singularities of ‘Indianness’ in an intercultural business setting." Culture and Organization 21, no. 5 (2015): 427–47. http://dx.doi.org/10.1080/14759551.2015.1060232.

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32

Meghani, Shamira A. "Articulating “Indianness”: Woman-Centered Desire and the Parameters for Nationalism." Journal of Lesbian Studies 13, no. 1 (2009): 59–67. http://dx.doi.org/10.1080/07380560802314177.

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33

Sebastian, Tania. "Indianness, Revolutionary Music and National Identity: Songs of a Nation." International Journal for the Semiotics of Law - Revue internationale de Sémiotique juridique 31, no. 2 (2018): 241–59. http://dx.doi.org/10.1007/s11196-018-9545-1.

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34

Gray, Viviane. ": Fluffs and Feathers: An Exhibition on the Symbols of Indianness . Deborah Doxtator. ; Fluffs and Feathers: An Exhibit on the Symbols of Indianness [Catalog] . Deborah Doxtator." American Anthropologist 95, no. 4 (1993): 1076–78. http://dx.doi.org/10.1525/aa.1993.95.4.02a00830.

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35

Walsh, Dennis M., and Ann Braley. "The Indianness of Louise Erdrich's The Beet Queen: Latency as Presence." American Indian Culture and Research Journal 18, no. 3 (1994): 1–17. http://dx.doi.org/10.17953/aicr.18.3.e66x223631268j3l.

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36

Humud, Sarah Bonnie. "The “Authentic Indian”: Sarah Winnemucca's Resistance to Colonial Constructions of Indianness." American Indian Culture and Research Journal 42, no. 2 (2018): 57–76. http://dx.doi.org/10.17953/aicrj.42.2.humud.

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Abstract Sarah Winnemucca, a Northern Paiute author, lecturer, interpreter, and army scout, exploited the biopolitical fiction of ‘Indian authenticity’ to claim a political, activist space for herself and her agenda. Winnemucca's work has generated a great deal of controversy over the last century. The ‘authentic Indian’ stereotypes Winnemucca engages are so intrinsic to settler colonial biopower that dealing with either her lecture series or her autobiography within the traditional binary of assimilation/tradition has been counterproductive. I argue that her work constitutes a challenge to Indigenous authenticity as a strategy of settler biopolitics.

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37

Mebane-Cruz, Anjana. "Incarceration by Category: Racial Designations and the Black Borders of Indianness." PoLAR: Political and Legal Anthropology Review 38, no. 2 (2015): 226–47. http://dx.doi.org/10.1111/plar.12108.

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38

Pasquaretta, Paul. "On the "Indianness" of Bingo: Gambling and the Native American Community." Critical Inquiry 20, no. 4 (1994): 694–714. http://dx.doi.org/10.1086/448733.

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39

Bhana, S. "Indianness Reconfigured, 1944-1960: The Natal Indian Congress in South Africa." Comparative Studies of South Asia, Africa and the Middle East 17, no. 2 (1997): 100–107. http://dx.doi.org/10.1215/1089201x-17-2-100.

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40

Outar, Lisa. "Frustrated Homelands: V. S. Naipaul's Path from Caribbean Indianness to Despair." South Asian Review 26, no. 1 (2005): 126–52. http://dx.doi.org/10.1080/02759527.2005.11932377.

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41

Bakshi, Raj N. "Indian English." English Today 7, no. 3 (1991): 43–46. http://dx.doi.org/10.1017/s0266078400005757.

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Kachru (1965, 1966) has presented a detailed analysis of the idiosyncratic vocabulary items of Indian English (hereafter IE). He observes that “in India an idiom of English has developed which is Indian in the sense that there are formal and contextual exponents of Indianness in such writing, and the defining-context of such idiom is Indian setting” (1965:396). To illustrate how IE has become culture bound in India, he mentions many formations, such as confusion of caste, dung wash, saltgiver, rape-sister, etc., drawn from IE fiction, and calls them Indianisms.

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42

SAETHER, STEINAR A. "Independence and the Redefinition of Indianness around Santa Marta, Colombia, 1750–1850." Journal of Latin American Studies 37, no. 1 (2005): 55–80. http://dx.doi.org/10.1017/s0022216x04008600.

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This article explores the changing meaning of Indianness during the long independence era. Focusing on six towns around Santa Marta, it discusses why these were considered Indian in the late colonial period, why they supported the royalist cause during the Independence struggles and how their inhabitants ceased to be identified as Indians within a few decades of republican rule. While recent subaltern studies have emphasised Indian resistance against the liberal, republican states formed in early nineteenth-century Latin America, here it is argued that some former Indian communities opted for inclusion into the republic as non-Indian citizens.

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43

Browning, Barbara. "The Daughters of Gandhi: Africanness, Indianness, and Brazilianness in the Bahian Carnival." Women & Performance: a journal of feminist theory 7, no. 2 (1995): 151–69. http://dx.doi.org/10.1080/07407709508571214.

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44

King, C. R. "This Is Not an Indian: Situating Claims about Indianness in Sporting Worlds." Journal of Sport & Social Issues 28, no. 1 (2004): 3–10. http://dx.doi.org/10.1177/0193-723503261147.

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45

JACKSON, JEAN E. "culture, genuine and spurious: the politics of Indianness in the Vaupés, Colombia." American Ethnologist 22, no. 1 (1995): 3–27. http://dx.doi.org/10.1525/ae.1995.22.1.02a00010.

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46

Salyer, Matt. ""Between the Heavens and the Earth": Narrating the Execution of Moses Paul." American Indian Culture and Research Journal 36, no. 4 (2012): 77–106. http://dx.doi.org/10.17953/aicr.36.4.f285w07601257343.

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The 1772 execution of the Mohegan sailor Moses Paul served as the occasion for Samson Occom's popular Sermon, reprinted in numerous editions. Recent work by Ava Chamberlain seeks to recover Paul's version of events from contemporary court records. This article argues that Paul's "firsthand" account of the case and autobiographical narrative submitted in his appeal illustrate the importance of approaching confessional texts such as Paul's as fundamentally coauthored documents. I argue that both Occom's Sermon and Paul's Petition, which was cowritten with his attorney William Samuel Johnson, construct mediated, communal definitions of "Indianness" and provide an unintentional space for individual narrative autonomy.

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47

Loock, Kathleen. "Remaking Winnetou, reconfiguring German fantasies of Indianer and the Wild West in the Post-Reunification Era." Communications 44, no. 3 (2019): 323–41. http://dx.doi.org/10.1515/commun-2019-2062.

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AbstractThis article argues that the 2016 television remake of Winnetou reconfigures German fantasies of Native Americans (Indianer) and the Wild West in the post-reunification era. The remake raises questions about the historically constructed meanings and the appropriateness of Winnetou in Germany today, presenting an occasion to probe processes of German nation building and their continued – and increasingly controversial – reliance on metaphorical meanings of “Indianness”. Taking a cultural studies approach, the article develops a theoretical framework around remaking, generationing, and cultural memory, and examines the remake against the background of Germany’s still ongoing inner reunification and Native American claims to self-representation.

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48

Skiba, Katarzyna. "Between Boundaries of Tradition and Global Flows: Reimagining Communities in Kathak Dance." Congress on Research in Dance Conference Proceedings 2016 (2016): 386–97. http://dx.doi.org/10.1017/cor.2016.51.

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The aim of the paper is to examine the ongoing transformation in Kathak art and practice, in response to demands of global markets, sensibilities of new audiences, and the artists' personal need for self-expression. The paper explores why classical Indian dancers push the barriers of Kathak tradition, and how they redefine the idea of authenticity. Do the innovative choreographies indicate an increasing shift toward individualization, transnationalism, and cultural pluralism, or rather do they attempt to renegotiate the notions of “Indianness”? To what extent is genre hybridity considered as an emerging aesthetic value that reflects complex, multi-layered identities of the performers?

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49

VAHED, GOOLAM. "CONSTRUCTIONS OF COMMUNITY AND IDENTITY AMONG INDIANS IN COLONIAL NATAL, 1860–1910: THE ROLE OF THE MUHARRAM FESTIVAL." Journal of African History 43, no. 1 (2002): 77–93. http://dx.doi.org/10.1017/s0021853702008010.

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This article is concerned with the historical construction of communities, cultures and identities in colonial Natal, in this case an Indian grouping that emerged from the heterogeneous collection of indentured workers imported between 1860 and 1911. Despite the difficulties of indenture, Indians set about re-establishing their culture and religion in Durban. The most visible and public expression of ritual was the festival of Muhurram, which played an important role in forging a pan-Indian ‘Indianness’ within a white and African colonial society. This was significant when one considers that the nationalist movement was in its formative stages and there was no national identity when indentured workers had left India.

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50

Vahed, Goolam. "Deconstructing 'Indianness': Cricket and the articulation of Indian identities in Durban, 1900-32." Culture, Sport, Society 6, no. 2-3 (2003): 144–68. http://dx.doi.org/10.1080/14610980312331271579.

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Journal articles on the topic 'Indianness'

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