Hilal Ahmed,《后殖民时代印度的穆斯林政治话语:纪念碑、记忆、争论》。

IF 0.1 Q4 AREA STUDIES History and Sociology of South Asia Pub Date : 2017-07-01 DOI:10.1177/2230807516686430
H. Patel
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引用次数: 0

摘要

另一个故事揭示了不同生活世界之间日益扩大的鸿沟(第156页)。19世纪中期,卡纳塔克邦的一位耶稣会牧师听了一位耆那教僧侣关于非暴力和素食主义的演讲。晚上上菜时,他拿出一台简陋的显微镜,在端上来的一点酸奶上染色。第一次看到这些微生物,这位耆那教僧人再也吃不下了。米尔扎·加利布(Mirza Ghalib)在诗歌中歌颂了殖民统治者的蒸汽动力,他们如何统治海浪,并在几次呼吸中获得千里之外的消息(第160页)。最后一章追溯了这个国家的近代史。作者思考我们是否处于一个“富者生存”的后达尔文时代,还是某种促进“白痴生存”的反达尔文主义时代(第193页)。然而,他对那些经受了分裂、紧急情况、战争和内部冲突的沧桑,仍然对民主传统抱有信心的人的内在韧性充满希望。这本书是一本争论充分的学术著作,人们可以在闲暇时欣赏,充满了对我们Trishanku存在的幽默见解。由于出身贫寒,作者不得不为精通英语而奋斗。也许是考虑到他自己的经历,他使用了非常简单而优雅的散文,即使是外行也能理解。人们只希望作者能分析一下这个国家不断变化的社会风气,尤其是过去两年以来。有人提到,民间社会团体为国家制定了另一项议程,需要详细解释,特别是在国家限制公民权利的情况下。很多时候,作者使用的想法会激发读者的想象力,但并不详细阐述;例如,设立学术特区(SAZs,第45页)。然而,这本书对任何希望了解我们社会不断变化的轮廓的学生来说都是非常有用的。Shailaja Menon,印度德里安贝德卡大学自由教育历史学院助理教授E-mail: shailaja@aud.ac.in
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Hilal Ahmed, Muslim Political Discourse in Postcolonial India: Monuments, Memory, Contestation.
Another tale reveals the widening chasm between the different life-worlds (p. 156). A Jesuit priest in mid-nineteenth-century Karnataka listened to a Jain monk’s discourse on non-violence and vegetarianism. In the evening when food arrived, he took out a crude microscope and stained a little yoghurt that was being served. Seeing the microbes for the first time, the Jain monk could not eat any more. Mirza Ghalib took to verses to extol the steam power of the colonial rulers, how they rule the waves and get news from thousands of miles in a couple of breaths (p. 160). The concluding chapter traces the contemporary history of the country. The author ponders as to whether we are in a post-Darwinian age of ‘survival of the richest’ or some kind of reverse Darwinism that promotes the ‘survival of the idiots’ (p. 193). Yet he is hopeful about the inner resilience of people who withstood the vicissitudes of partition, emergency, wars and internal strife and still repose faith in the democratic tradition. This book is a well-argued scholarly work which one can enjoy at leisure, full of humorous insights about our Trishanku existence. Hailing from a mofussil background, the author had to struggle to gain proficiency in English. Maybe keeping his own experiences in mind, he has used very simple yet elegant prose which would be understood even by a layman. One only wishes that the author should have analysed the changing ethos in the country, especially since the past 2 years. There are passing references to civil society groups who have outlined an alternative agenda for the nation which needs to be explained at length particularly in a scenario where the state is curtailing the rights of the citizens. Many a time, the author uses ideas which tease the reader’s imagination but does not elaborate; for example, setting up of Special Academic Zones (SAZs, p. 45). However, the book would be of immense use to any student who wishes to understand the changing contours of our society. Shailaja Menon Assistant Professor in History School of Liberal Studies Ambedkar University Delhi, India E-mail: shailaja@aud.ac.in
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来源期刊
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期刊介绍: History and Sociology of South Asia provides a forum for scholarly interrogations of significant moments in the transformation of the social, economic and political fabric of South Asian societies. Thus the journal advisedly presents an interdisciplinary space in which contemporary ideas compete, and critiques of existing perspectives are encouraged. The interdisciplinary focus of the journal enables it to incorporate diverse areas of research, including political economy, social ecology, and issues of minority rights, gender, and the role of law in development. History and Sociology of South Asia also promotes dialogue on socio-political problems, from which academicians as well as activists and advocacy groups can benefit.
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