Relevant bibliographies by topics / Post-Colonial India

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Post-Colonial India'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Post-Colonial India"

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Magedera, Ian H. "France-India-Britain, (post)colonial triangles: Mauritius/India and Canada/India, (post)colonial tangents." International Journal of Francophone Studies 5, no. 2 (July 2002): 64–73. http://dx.doi.org/10.1386/ijfs.5.2.64.

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Chakravorty, Sanjoy. "Colonial and Post-Colonial Geographies of India." Annals of the Association of American Geographers 98, no. 1 (February 5, 2008): 252–54. http://dx.doi.org/10.1080/00045600701734950.

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Nandini. "Colonial and Post-colonial Geographies of India." Social Change 37, no. 2 (June 2007): 108–10. http://dx.doi.org/10.1177/004908570703700209.

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Raju, Saraswati, M. Satish Kumar, and Stuart Corbridge. "Colonial and Post-Colonial Geographies of India." Economic Geography 84, no. 2 (April 2008): 249–51. http://dx.doi.org/10.1111/j.1944-8287.2008.tb00411.x.

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Basu, Raj Sekhar. "Reinterpreting Dalit Movements in Colonial and Post Colonial India." Indian Historical Review 33, no. 2 (July 2006): 161–80. http://dx.doi.org/10.1177/037698360603300208.

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Granger, Serge. "Canada/India, a (post)colonial tangent." International Journal of Francophone Studies 5, no. 2 (July 2002): 128–30. http://dx.doi.org/10.1386/ijfs.5.2.128.

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Ahmed, Waquar. "Comment: India's Development Projects, or Hinduism, a Love Story." Human Geography 11, no. 3 (November 2018): 83–87. http://dx.doi.org/10.1177/194277861801100307.

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Martin J. Haigh's India Abroad is ill-informed and misleading in multiple ways. It presents a romanticized view of ‘Indian’ culture and, what the author calls, Hindu or Hinduism. The article represents misreading of post-colonial praxis, and in turn, post-colonial comradery. Post-colonialism, as an intellectual movement, examines the impact of colonialism on the cultures of colonizing and colonized people. Post-colonialists, sometimes drawing upon Marxian traditions, have mapped exploitative and dependent relations between the metropolitan and colonial societies (Gregory et al. 2009, Blaut 1993). Post-colonial theorists tend to be sensitive to the political implications of the ways the history and cultures of colonial societies are represented. And I bring up post-colonial theory precisely because this post-colonial call to sensitivity, that the author highlights by citing Kumar (2005) has morphed into romanticization and celebration of this category called Hindu, and in turn India, in very problematic ways. In what follows, I highlight how the author's attraction to cultural relativism obfuscates social contradictions and a history of exploitation in India.
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Dittmar, Linda. "Teaching Cisneros in India: Post(?)colonial Parables." Radical Teacher 101 (February 23, 2015): 54–62. http://dx.doi.org/10.5195/rt.2015.200.

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Ramakrishna, Shantha. "Functions of Translation in Post-Colonial India." Traduction et post-colonialisme en Inde — Translation and Postcolonialism: India 42, no. 2 (September 30, 2002): 444–49. http://dx.doi.org/10.7202/003912ar.

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Résumé Pour comprendre la fonction de la traduction dans l'Inde post-coloniale, nous devons tenir compte de l'influence de cette activité sur l'image de l'Inde des orientalistes, ainsi que sur le rationalisme anti-colonial qui s'est opposé à la domination britannique dans un mouvement d'affirmation historique et identitaire. Aujourd'hui, en Inde, la traduction est reconnue et sert de lien entre les différents groupes linguistiques, jouant un rôle actif dans l'identité nationale. En Inde, peut-être plus que dans d'autres pays anciennement colonisés, il est possible d'écrire dans sa propre langue. À l'ère post-coloniale, il s'agit là d'un puissant outil d'affirmation culturelle.
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Islam, Md Nazrul. "RepackagingAyurvedain Post-Colonial India: Revival or Dilution?" South Asia: Journal of South Asian Studies 35, no. 3 (September 2012): 503–19. http://dx.doi.org/10.1080/00856401.2012.682967.

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Dissertations / Theses on the topic "Post-Colonial India"

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Datey, Aparna. "Cultural production and identity in colonial and post-colonial Madras, India." Thesis, Massachusetts Institute of Technology, 1996. http://hdl.handle.net/1721.1/65460.

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Thesis (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1996.
Includes bibliographical references (p. 181-195).
All cultural production is a consequence of its context and is infused with meaning and identity. A preoccupation with the visual and symbolic aspects of architectural form and its cultural meaning has led to an increased autonomy of the architectural object. This thesis posits that architectural forms do not have fixed, unchanging and singular meanings, but that they acquire meaning in particular contexts- historical, social, cultural and political. Certain forms or stylistic motifs, acquire, embody or are perceived to represent the identity of a nation or cultural groups within a nation. The confluence of a search for 'Indianness' and the post-modern thought in architecture is a paradoxical aspect of the recognition of the autonomy of architecture. In the contemporary India, the search for a 'Tamil' identity, may be perceived as an attempt to create a distinct, regional identity as opposed to the homogenous and universal national identity. This is similar to the creation of a 'British-Indian' identity as opposed to the western one, by the British, in the last quarter of the 19th century. In this attempt to create a regional identity, the same or similar regional architectural forms and stylistic motifs were the source and precedent to represent both 'Tamil' and 'British-Indian' identity. This would imply that the forms do not have a singular meaning but that they are embodied with meaning and symbolism in particular contexts. This is exemplified by a trans-historical comparison between two colonial and contemporary buildings in Madras, South India. The Post and Telegraph Office, 1875-84 (Architect: Robert Chisholm) and the Law Court, 1889-92 (Architect: Henry Irwin) represent the two trends within 'Indo-Saracenic' architecture. The former draws precedents primarily from local, regional and classical Hindu temple architectural traditions while the latter from the 'Indo-Islamic' Mughal architectural tradition. The Valluvar Kottam Cultural Center, 1976-8 (Architect: P. K. Acharya) and the Kalakshetra Cultural Center, 1980-2 (Architects: Mis. C. R. Narayanarao & Sons) represent the search for an indigenous 'Tamil' architecture. The sources for the former are primarily from the Dravidian style classical Hindu temple architecture of the region while the latter is inspired by the local and regional traditions. Paradoxically, the same or similar forms manifest opposing ideals, and represent colonial and post-colonial identities, respectively.
by Aparna Datey.
M.S.
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Islam, Md Nazrul. "Repackaging ayurveda in post-colonial India revivalism and global commodification /." Thesis, Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B39848991.

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John, Mathew. "Rethinking the secular state : perspectives on constitutional law in post-colonial India." Thesis, London School of Economics and Political Science (University of London), 2011. http://etheses.lse.ac.uk/229/.

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This thesis examines the role of the secular State in the making of modern constitutional government in India and argues that the practice of constitutional secularism is an unrealised pedagogical project whose goal is the transformation of Indian society and its politics. Toleration is the core value defended by the liberal secular State and the Indian State is no exception; however, its institution in the Indian Constitution compels religious groups to reformulate their traditions as doctrinal truths. Through decisions of Indian courts I demonstrate that this is an odd demand made on non-Semitic traditions like Hinduism because even up the contemporary moment it is difficult to cast these traditions in terms of doctrinal truths. Though reformulated religious identities are occluded descriptions of Indian religious traditions, I argue that they have gained considerable force in contemporary India because they were drawn into constitutional government as the problem of accommodating minority interests. Accommodating minority identities was part of an explicitly stated pedagogical project through which the British colonial government was to steward what they supposed to be irreconcilably fragmented 'interests' that comprised Indian society towards a unified polity. Though the Indian Constitution reworked the politics of interests toward the amelioration of social and economic 'backwardness', I argue that the rights granted to the Scheduled Castes, Other Backward Classes, and Minorities continue to mobilise these groups as reformulated religious identities with associated interests. Thus as recognisably occluded accounts of Indian society, I demonstrate that reformed religious identities and indeed the practice of secular constitutionalism functions like a discursive veil that screens off Indian social experience from the task of generating solutions to legal and institutional problems.
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Alterno, Letizia. "A narrative of India beyond history : anti-colonial strategies and post-colonial negotiations in Raja Rao's works." Thesis, University of Manchester, 2009. http://www.manchester.ac.uk/escholar/uk-ac-man-scw:153828.

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This thesis examines Indian author Raja Rao’s critically neglected work. I read Rao’s production as a strategic, yet problematic, negotiation of hegemonic narrativizations of Indian history, which attempts both to propose alternative histories and deconstruct the ontology of modern western historiography. Rao’s often criticised use of essentialism in his works is here examined as a strategic deconstructive tool in the hands of the postcolonial writer. More specifically, I wish to show how his early novels Kanthapura and Comrade Kirillov resist colonial depictions of India through both linguistic and cultural structures. Rao’s stylistic negotiation is effected through a use of the English language mediated by the Indian writer’s sensibility. Both novels enforce strategies working through opposition. They provide alternative accounts counterbalancing strategic absences in the records of colonial Indian historiography while attempting to recover the voice of protagonist subalterns. In my examination of his later novels The Serpent and the Rope, The Cat and Shakespeare and The Chessmaster and His Moves, I argue that a more effective strategy of intervention is at work. It attempts to disrupt from within the discursive features of post-Enlightenment European modernity, more specifically the premises of Cartesian oppositional dualities, homogeneous ideas of linear time, and the centrality of imperial spaces, while problematising the hybrid and heterogeneous character of Rao’s narrative.
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Ikegame, Aya. "Royalty in colonial and post-colonial India : a historical anthropology of Mysore from 1799 to the present." Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/1969.

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This dissertation aims to combat the general neglect into which the study of Indian princely states has fallen. Covering nearly 40% of the Indian subcontinent at the time of Indian independence, their collapse soon after the departure of the British has discouraged both anthropologists and historians from choosing Princely states as an object for study in terms of both chronological as well as social depth. We are left therefore with major gaps in our understanding of the Princely State in colonial times and its post-colonial legacies, gaps which this thesis aims to fill by focussing on relationship of king and subject in one of the largest and most important of these states – the Princely State of Mysore. One of the few influential texts concerning colonial princely states is Nicholas Dirks’ The Hollow Crown (1987), a study of the state of Pudukkottai in pre-colonial times, whose thesis is suggested by its title. Essentially Dirks argues that Royalty was integral to ritual, religion and society in pre-colonial South India, and that these ties were torn apart under colonial rule (although little evidence is given to prove this), when the Princely ruler was deprived of all political and economic control over the state. This dissertation takes up, qualifies and contradicts this argument in several important ways by using a combination of historical and anthropological methodologies. Our examples are drawn from the state of Mysore, where the royal family was actually (re-) installed in power by the British following the defeat of the former ruler Tipu Sultan in 1799. After 1831, Mysore further saw the imposition of direct British control over the state administration. Mysore has thus been regarded as more of a puppet state than most. However, this dissertation argues that the denial of political and economic power to the king, especially after 1831, was paralleled by a counter-balancing multiplication of kingly ritual, rites, and social duties. At the very time when (as might have been predicted) kingly authority might have been losing its local sources of power and social roots, due to the lack of income and powers of patronage, these roots were being reinforced and rebuilt in a variety of ways. This involved the elevation of the king’s status in religious and social terms, including improvement of the City and Palace, strategic marriage alliances, and the education and modernisation of the entire social class (the Urs) from which the royal family was drawn. Above all, kingly authority was progressively moved away from a material to a social and non-material base, with the palace administration being newly reconstructed as the centre and fountain of the politics of honour within the state. It is for this reason that when the Princely states of India were abolished after independence, and their pensions cancelled after 1971, they were not forgotten. Thus, as described in the conclusion, the idea of kingship lived on in South India and continues to play a vital and important role in contemporary South Indian social and political life.
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Datta, Anjali. "Rebuilding lives and redefining spaces : women in post-colonial Delhi, 1945-1980." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708474.

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Kumar, Arun. "Organising Tataland, the modern nation : a history of development in post/colonial India." Thesis, Lancaster University, 2015. http://eprints.lancs.ac.uk/77704/.

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Development in the post/colonial world is premised on the twin logics of modernization and nation-building, of which the latter has received little attention in post-development studies, and relatedly Management and Organisation Studies (MOS). This thesis interrogates – historically and critically – the imaginaries of modernity and nationalism, and later nation-building, that have animated development in post/colonial India. It draws on the history of philanthropy of the Tata Group, one of India’s leading global business group. In Part I of the thesis, the shifts in these imaginaries are mapped and explained; the history of organisation and management of development is presented in Part II; and the purposive organisation of history and historiography is presented in Part III. The thesis makes the following contributions: empirically, this research revises critically and updates the history of the Tatas’ philanthropy. It makes a methodological contribution by drawing attention to the constructed nature of history and historiography, which is used purposively towards maintaining the Group’s identity. Conceptually, this is ‘a’ history of development in post/colonial India; which it is argued can be interrogated substantively though Chatterjee’s reconceptualisation of civil society, political society, and population. It draws attention to the ‘pedagogic reflex’ of the elite and the crucial role of corporate philanthropy in the constitution of the ‘population’ as part of development. Departing from Chatterjee’s demarcation of civil and political societies as empirically distinct, the thesis makes a case for using these as conceptual apparatuses. The thesis provides a corrective to post-development studies and related work in MOS, by instantiating the national question at the centre of development in post/colonial India. Displacing ‘Third Worldism’, it traces the origin and history of development-management in another place and time, outside postWorld War II and Cold War geo-politics. The thesis makes a modest but generative theoretical contribution by drawing attention to Chatterjee’s remarkable work and provides an alternate set of conceptual resources, hitherto little used in MOS.
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Mukhopadhyay, Surajit Chandra. "Conceptualising post-colonial policing : an analysis and application of policing public order in India." Thesis, University of Leicester, 1997. http://hdl.handle.net/2381/30108.

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A major problem of policing in post-colonial India is the manifest lack of consensus for its acts. Consensus in turn is dependent upon the legitimacy of the people who are in power. Thus, policing is a practice that is essentially related to the political regime and the discourse of power. However, policing cannot be explained or understood by a simple analysis of structural features without reference to history. Since policing is dynamic and processual, that is influenced, transformed and impacted upon by a plethora of factors, a perspective which incorporates an historical analysis of the forces of change must also be employed for a robust explication. This thesis first examines the history of colonial policing in India. It then critically assesses the existing literature on Indian policing, both in the colonial as well as in the post-colonial period. Next, it constructs a 'model' of post-colonial policing that can be taken as universally and cross-nationally applicable to post-colonial policing practices. Finally, the thesis arrives at a conceptual framework that makes the structures of post-colonial policing meaningful in terms of certain discursive practices. It argues that public order policing in India and other post-colonial societies needs to be conceptualised through this framework and not restricted by national geographical boundaries. More particularly, it suggests that post-colonial policing is strongly related to the precedents set by colonial policing methods and strategies. It argues that the maintenance of public order in a post-colonial state is central to policing with an ever increasing reliance on paramilitary style and tactics.
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Ghimire, Bishnu. "Imagining India from the Margins: Liberalism and Hybridity in Late Colonial India." Ohio University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1334344362.

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Vaidya, Ashish Akhil. "Beyond Neopatrimonialism: A Normative and Empirical Inquiry into Legitimacy and Structural Violence in Post-Colonial India." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/347514.

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Political Science
Ph.D.
The purpose of this project is to demonstrate that the rational-legal bureaucratic institutions inherited by post-colonial states from their former colonial patrons have clashed with indigenous cultural norms, leading to legitimation failure. This lack of legitimacy, in turn, leads to political and bureaucratic corruption among the individuals tasked with embodying and enforcing the norms of these bureaucratic institutions. Instances of corruption such as bribery and solicitation of bribes, misappropriation of public funds, nepotistic hiring practices, and the general placement of personal gain over the rule of law on the part of officials weaken the state’s ability and willingness to enforce its laws, promote stability and economic growth, and ensure the welfare of its citizens. This corruption and its multidimensional detrimental effects on the lives of citizens are forms of what has been called structural violence. In this project, I examine four case studies of Indian subnational states that have experienced varying degrees and types of colonial bureaucratic imposition, resulting in divergent structurally violent outcomes. Deeming these systems “violent” has normative implications regarding responsibility for the problems of the post-colonial world. Corruption is often cited as a reason not to give loans or aid to certain developing countries; but viewing the matter in terms of structural violence highlights the need for not only economic assistance but also institutional overhaul.
Temple University--Theses
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Books on the topic "Post-Colonial India"

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History and politics in post-colonial India. New Delhi: Oxford University Press, 2011.

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Perceptions, emotions, sensibilities: Essays on India's colonial and post-colonial experiences. New Delhi: Oxford University Press, 1999.

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Post-colonial democracy in India: Structures and processes. Delhi: Setu Prakashani, 2013.

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Constructing post-colonial India: National character and the Doon School. London: Routledge, 1998.

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State, society, and tribes: Issues in post-colonial India. New Delhi: Dorling Kindersley (India), licencees of Pearson Education in South Asia, 2008.

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Genealogy of the post-colonial State in India and Pakistan. Lahore: Vanguard Books, 2012.

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Albertazzi, Silvia. Translating India: Travel and cross-cultural transference in post-colonial Indian fiction in English. Bologna: CLUEB, 1993.

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Nationalism and post-colonial identity : culture and ideology in India and Egypt. London: RoutledgeCurzon, 2003.

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Mitra, Subrata Kumar. Culture and rationality: The politics of social change in post-colonial India. New Delhi: Sage Publications, 1999.

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James, Woba. Major issues in the history of Christianity in India: A post colonial reading. Mokokchung: TDCC Publications, 2013.

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Book chapters on the topic "Post-Colonial India"

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Smith, Karen. "India." In Post-Colonial English Drama, 118–32. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-22436-4_8.

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Waites, Bernard. "Caste in Post-colonial India." In South Asia and Africa After Independence, 145–78. London: Macmillan Education UK, 2012. http://dx.doi.org/10.1007/978-0-230-35698-6_4.

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Sen, Suhit K. "The Politics of Bank Nationalization in India." In Accumulation in Post-Colonial Capitalism, 125–45. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-1037-8_7.

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Isaka, Riho. "Language and Education in Colonial and Post-Colonial India." In Nature and Human Communities, 27–43. Tokyo: Springer Japan, 2004. http://dx.doi.org/10.1007/978-4-431-53967-4_2.

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Pellissery, Sony, and T. V. S. Sasidhar. "India as a post-colonial welfare state." In Routledge Handbook of the Welfare State, 223–31. Second edition. | Abingdon, Oxon; New York, NY: Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315207049-21.

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Kochanek, Stanley A. "Political Governance in India: The Challenge of Stability and Diversity." In The Post-Colonial States of South Asia, 17–40. New York: Palgrave Macmillan US, 2001. http://dx.doi.org/10.1007/978-1-137-11508-9_2.

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Herring, Ronald J., and N. Chandra Mohan. "Economic Crisis, Momentary Autonomy and Policy Reform: Liberalisation in India 1991–95." In The Post-Colonial States of South Asia, 215–40. New York: Palgrave Macmillan US, 2001. http://dx.doi.org/10.1007/978-1-137-11508-9_11.

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Kikon, Dolly. "Educating the Naga Headhunters: Colonial History and Cultural Hegemony in Post-Colonial India." In Cultural Genocide and Asian State Peripheries, 139–63. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780230601192_5.

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Jaffrelot, Christophe. "The Rise of Hindu Nationalism and the Marginalisation of Muslims in India Today." In The Post-Colonial States of South Asia, 141–57. New York: Palgrave Macmillan US, 2001. http://dx.doi.org/10.1007/978-1-137-11508-9_7.

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Iosifidis, Petros, and Mark Wheeler. "India and South Africa; Post-colonial Power, Democratization and the Online Community." In Public Spheres and Mediated Social Networks in the Western Context and Beyond, 203–28. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-41030-6_9.

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Conference papers on the topic "Post-Colonial India"

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Dąbrowska, Marta. "What is Indian in Indian English? Markers of Indianness in Hindi-Speaking Users’ Social Media Communication." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.8-2.

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Public communication in the contemporary world constitutes a multifaceted phenomenon. The Internet offers unlimited possibilities of contact and public expression, locally and globally, yet exerts its power, inducing use of the Internet lingo, loosening language norms, and encourages the use of a lingua franca, English in particular. This leads to linguistic choices that are liberating for some and difficult for others on ideological grounds, due to the norms of the discourse community, or simply because of insufficient language skills and linguistic means available. Such choices appear to particularly characterise post-colonial states, in which the co-existence of multiple local tongues with the language once imperially imposed and now owned by local users makes the web of repertoires especially complex. Such a case is no doubt India, where the use of English alongside the nationally encouraged Hindi and state languages stems not only from its historical past, but especially its present position enhanced not only by its local prestige, but also by its global status too, and also as the primary language of Online communication. The Internet, however, has also been recognised as a medium that encourages, and even revitalises, the use of local tongues, and which may manifest itself through the choice of a given language as the main medium of communication, or only a symbolic one, indicated by certain lexical or grammatical features as identity markers. It is therefore of particular interest to investigate how members of such a multilingual community, represented here by Hindi users, convey their cultural identity when interacting with friends and the general public Online, on social media sites. This study is motivated by Kachru’s (1983) classical study, and, among others, a recent discussion concerning the use of Hinglish (Kothari and Snell, eds., 2011). This paper analyses posts by Hindi users on Facebook (private profiles and fanpages) and Twitter, where personalities of users are largely known, and on YouTube, where they are often hidden, in order to identify how the users mark their Indian identity. Investigated will be Hindi lexical items, grammatical aspects and word order, cases of code-switching, and locally coloured uses of English words and spelling conventions, with an aim to establish, also from the point of view of gender preferences, the most dominating linguistic patterns found Online.
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