Beyond Nationalist Frames: Postmodernism, Hindu Fundamentalism, History

The political context in which historians of India find themselves today, says Sumit Sarkar, is dominated by the advance of the Hindu Right and globalized forms of capitalism, while the historian's intellectual context is dominated by the marginalization of all varieties of Marxism and an academic shift to cultural studies and postmodern critique. In Beyond Nationalist Frames, one of India's foremost contemporary historians offers his view of how the craft of history should be practiced in this complex conjuncture. In studies of colonial time-keeping, Rabindranath Tagore's fiction, and pre-Independence Bengal, Sarkar explores new approaches to the writing of history. Essays on contemporary politics consider the implications of the "Hindu Bomb," the rewriting of national history textbooks by Hindu fundamentalists, and the issue of conversion to Christianity. Scholars in all the fields touched by recent developments in South Asian historiography--anthropology, feminist theory, comparative literature, cultural studies--will find this a stimulating and provocative collection of essays, as will anyone interested in Indian politics.

SUMIT SARKAR is Professor of History at Delhi University. His books include Swadeshi Movement in Bengal 1903-1908; Bibliographical Survey of Social Reform Movements; Popular Movements and Middle-Class Leadership in Late-Colonial India; Modern India 1885-1947; A Critique of Colonial India; and Writing Social History.

Preliminary Table of Contents:

Introduction

I. Colonial Times: Clocks and Kali-yuga

II. Identities and Histories: Some Lower-Caste Narratives from Early Twentieth-Century Bengal

III. Intimations of Hindutva: Ideologies, Caste, and Class in Post-Swadeshi Bengal

IV. Two Muslim Tracts for Peasants: Bengal 1909-1910

V. Nationalism and "Stri-Swadhinata": The Contexts and Meanings of Rabindranath's Ghare-Baire

VI. Postmodernism and the Writing of History

VII. The BJP Bomb and Nationalism

VIII. Christianity, Hindutva, and the Question of Conversions

IX. Hindutva and History