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On this episode of On the Nose—a recording of an online event for Jewish Currents members, co-sponsored by the Beinart Notebook—editor-at-large Peter Beinart speaks with Mahmoud Muna, Matthew Teller, and Juliette Touma, three of the editors of the new anthology Daybreak in Gaza: Stories of Palestinian Lives and Culture. This volume includes nearly 100 stories from people in Gaza, recorded both before and amidst Israel's ongoing assault. In this conversation, the editors discuss the collection and the process of compiling it, and read some of the powerful testimonies it contains.Thanks to Daniel Kaufman and Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).Texts Mentioned and Further Reading:Daybreak in Gaza: Stories of Palestinian Lives and Culture, ed. Mahmoud Muna and Matthew Teller with Juliette Touma and Jayyab Abusafia“Letter from Gaza” by Ghassan Kanafani, Marxists Internet Archive“The Only Refuge I Could Offer” by Anonymous, Jewish Currents“Exile from Gaza” by Zak Hania, Safa Al-Majdalawi, Amal Al-Majdalawi, and Mohammed Ghalayni (as told to Jonathan Shamir), Jewish Currents“The Scenes in Rafah Are Straight From a Nightmare” by Zak Hania, Ahmed Totah, and Sameera Wafi (as told to Jonathan Shamir), Jewish Currents“Even as We Are Trying to Help, We Are Being Attacked” by Jameel, Juliette Touma, and Mohammed Al Khatib (as told to Jonathan Shamir and Aparna Gopalan), Jewish Currents“We Have Lost the Ability to Provide True Care” by Hammam Alloh, Yousef Al-Akkad, and Reda Abu Assi (as told to Maya Rosen), Jewish Currents“Dispatches from Gaza” by Mohammed Zraiy, Khalil Abuy Yahia, and Rania Hussein (as told to Alain Alameddine, Maya Rosen, and Julia), Jewish Currents
In 2003, a group of Indian Americans established the Hindu American Foundation (HAF), an organization explicitly modeled on the Anti-Defamation League (ADL), in a bid to address anti-Hindu discrimination in the US. Just as the ADL has long insisted that fighting American antisemitism requires bolstering support for Israel, the HAF committed itself to lobbying for India's Hindu nationalist movement in the name of protecting Hindu Americans' civil rights, an approach that has garnered significant success. The HAF is not the only organization that has drawn inspiration from the ADL. In 2021, the Asian American Foundation (TAAF) was formed in direct partnership with the ADL as a way to address growing anti-Asian racism. While lacking connection to a single ethnonationalist movement, TAAF nevertheless drew on the ADL's and HAF's approaches in positioning anti-Asian racism as a unique problem requiring carceral solutions instead of solidaristic organizing. As such, TAAF debuted with ADL head Jonathan Greenblatt as the only non-Asian person on its board, and Hindu nationalist Sonal Shah as its founding president. The HAF and TAAF's use of the ADL model has thus far helped them achieve significant support and legitimacy. However, as the ADL itself faces an unprecedented crisis of legitimacy in the wake of October 7th, affiliation with it now risks becoming a liability. For instance, following members' criticism over its ties to an increasingly repressive Greenblatt, TAAF removed him from his board this July (while still affirming its “strategic relationship” with the ADL). As dissent continues to grow in Asian and South Asian American communities—with reporters and activists questioning ties of anti-racist groups in the US to injustices abroad—it is not just ties to the ADL but the power of the ADL model of antiracism that stands to come into question. To discuss these developments, Jewish Currents news editor Aparna Gopalan spoke to associate editor Mari Cohen, New Yorker contributing writer E. Tammy Kim, and Savera coalition activist Prachi Patankar about the similarities and differences between the ADL, the HAF, and TAAF; their embrace of a “hate crimes” approach to anti-racism and what it leaves out; their ties to supremacist movements; and their shifting fortunes in the wake of the pressures over the past year. Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).Texts Mentioned and Further Reading:“How the ADL's Israel Advocacy Undermines Its Civil Rights Work,” Alex Kane and Jacob Hutt, Jewish Currents “ADL Staffers Dissented After CEO Compared Palestinian...
On January 22nd, India's far-right prime minister Narendra Modi inaugurated the Ram Mandir, a gargantuan new temple dedicated to the Hindu god Ram, in an event that marked the most consequential victory for the Hindu nationalist movement in its 100-year history. The temple has been erected in the exact spot where a centuries-old mosque, the Babri Masjid, stood until Hindutva supporters violently destroyed it in 1992. The attack on the Masjid catalyzed anti-Muslim mass violence across the country, and in the years since, Hindu nationalist, or Hindutva, groups like the Rashtriya Swayamsevak Sangh (RSS)—a Nazi-inspired paramilitary of which Modi is a member—have used the campaign to construct a new temple on the site of the demolished mosque as a rallying cry in their efforts to transform India from a secular democracy to a Hindu supremacist nation. That ambition appeared to have been fulfilled at the Ram Mandir opening ceremony, with Modi declaring that “this temple is not just a temple to a god. This is a temple of India's vision . . . Ram is the faith of India.” The temple's inauguration comes months before national elections in which Modi's Bharatiya Janata Party (BJP) appears certain to emerge victorious. Over the course of its two terms in office, the BJP has already entrenched India's annexation of the Muslim-majority of Kashmir, presided over anti-minority riots across India, and ratcheted up state-sponsored Islamophobia to such a pitch that experts warn that India's 200 million Muslims are at risk of facing a genocide. With the completion of the Ram Mandir, this anti-minority fervor seems set only to intensify further. On this episode of On the Nose, news editor Aparna Gopalan speaks to writer Siddhartha Deb, scholar Angana Chatterji, and activist Safa Ahmed about the Hindutva movement's epochal win, how it was achieved, and what comes next for India's minorities. Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).” Articles Mentioned and Further Reading:“The Idol and the Mosque,” Siddhartha Deb, Tablet “Ayodhya: Once There Was A Mosque,” The Wire“Recasting Ram,” Sagar, The Caravan“Bulldozer Injustice in India,” Amnesty International“How the Hindu Right Triumphed in India,” Isaac Chotiner and Mukul Kesavan, The New Yorker“
The US labor movement has had an exciting few years. Labor unions are gaining popularity among the general public as workers organize at new shops from Amazon to Starbucks to Harvard. Perhaps most critically, legacy unions are experiencing a democratic upsurge, with both the Teamsters and the United Auto Workers (UAW) recently electing militant leaders. This revival has also been expanding labor's purview, with unions increasingly taking on demands that exceed “bread-and-butter” concerns about wages and benefits. But the renaissance in labor is now being tested, as rank-and-file workers begin to demand that their unions break long-standing ties with Israel and materially support Palestinian liberation. This challenge is particularly stark in unions like the UAW, which represent workers producing the weapons being used to kill Palestinians. On this episode of On The Nose, news editor Aparna Gopalan speaks to historian Jeff Schuhrke, organizer Zaina Alsous, and journalist Alex Press about the labor movement's deep imbrication in Zionism and militarism, the rank-and-file efforts that have challenged this status quo over the decades, and what's at stake in labor embracing an anti-imperialist politics. Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).” Articles Mentioned and Further Reading“The Problem of the Unionized War Machine,” Jeff Schuhrke, Jewish Currents “US Labor Has Long Been a Stalwart Backer of Israel. That's Starting to Change,” Jeff Schuhrke, Jacobin “The UAW Has Had a Big Year. They're Preparing for an Even Bigger One,” Alex Press, Jacobin“A Night at the Movies With Brandon Mancilla,” Alex Press, The Nation“A Working-Class Foreign Policy Is Coming,” Spencer Ackerman, The Nation“Respecting the BDS Picket Line,” Labor for Palestine“Stop Arming Israel. End All Complicity,” Workers in Palestine
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan's Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity' in the wake of the mortgage meltdown's shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan's Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity' in the wake of the mortgage meltdown's shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan's Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity' in the wake of the mortgage meltdown's shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/film
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan's Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity' in the wake of the mortgage meltdown's shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan's Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity' in the wake of the mortgage meltdown's shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/economics
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan's Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity' in the wake of the mortgage meltdown's shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/finance
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan's Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity' in the wake of the mortgage meltdown's shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture
Read the transcript of this podcast: https://therealnews.com/india-and-israels-fascists-are-in-cahoots-can-hindu-and-jewish-progressives-form-an-alliance-tooWarnings of rising fascism have emanated from India for years as the Hindutva, or Hindu nationalist, movement under Prime Minister Narendra Modi has unleashed escalating religious and caste-based violence in "the world's largest democracy." Throughout, India's fascists have found a fellow traveler, a collaborative partner, and a state model to emulate in Israel's ethno-nationalist apartheid regime. How deep does the India-Israel relationship go? And how can Hindu and Jewish progressives be part of the solution? Aparna Gopalan joins The Marc Steiner Show to discuss her explosive investigation for Jewish Currents, "The Hindu Nationalists Using the Pro-Israel Playbook."Aparna Gopalan is the news editor at Jewish Currents.Studio Production: Cameron Granadino, David HebdenPost-Production: David HebdenHelp us continue producing The Marc Steiner Show by following us and becoming a monthly sustainer:Donate: https://therealnews.com/donate-pod-mssSign up for our newsletter: https://therealnews.com/nl-pod-stLike us on Facebook: https://facebook.com/therealnewsFollow us on Twitter: https://twitter.com/therealnews
Read the transcript of this podcast: https://therealnews.com/india-and-israels-fascists-are-in-cahoots-can-hindu-and-jewish-progressives-form-an-alliance-tooWarnings of rising fascism have emanated from India for years as the Hindutva, or Hindu nationalist, movement under Prime Minister Narendra Modi has unleashed escalating religious and caste-based violence in "the world's largest democracy." Throughout, India's fascists have found a fellow traveler, a collaborative partner, and a state model to emulate in Israel's ethno-nationalist apartheid regime. How deep does the India-Israel relationship go? And how can Hindu and Jewish progressives be part of the solution? Aparna Gopalan joins The Marc Steiner Show to discuss her explosive investigation for Jewish Currents, "The Hindu Nationalists Using the Pro-Israel Playbook."Aparna Gopalan is the news editor at Jewish Currents.Studio Production: Cameron Granadino, David HebdenPost-Production: David HebdenHelp us continue producing The Marc Steiner Show by following us and becoming a monthly sustainer:Donate: https://therealnews.com/donate-pod-mssSign up for our newsletter: https://therealnews.com/nl-pod-stLike us on Facebook: https://facebook.com/therealnewsFollow us on Twitter: https://twitter.com/therealnews
Hello from the diasporic battleground! This week, we're joined by investigative journalist and filmmaker Anjali Kamat to discuss Prime Minister Narendra Modi's red-carpet state dinner and the spread of his Islamophobic, anti-democratic Hindutva ideology. (1:45) We start with a short history since Modi was elected in 2014, (12:20) dig into the conspiratorial lynchings that mirror right-wing campaigns in other countries, and (26:15) consider how Indian diasporic communities help maintain (and challenge) Modi's power. We also track the responses of U.S. politicians, from Trump's “Howdy Modi” rally in Texas, celebrating the Prime Minister's reelection in 2019, to progressive Representative Ro Khanna's unwillingness to critique and Obama's surprising willingness to do so. In this episode, we ask: What differentiates the last nine years under Modi from previous periods of large-scale sectarian violence in India? Why do the myths around Modi persist, despite cracks in the facade of him as an efficient and non-corrupt leader? What was the dream of Indian multiculturalism?How do Indian diasporic communities influence Modi's ability to consolidate power? For more, check out: * Aparna Gopalan in Jewish Currents, on how Hindu nationalists are using the pro-Israel playbook* An opinion piece by Maya Jasanoff: Narendra Modi Is Not Who America Thinks He Is* Background on the rise of Hindu nationalism in the U.S. * The first installment in our White House State Dinner critique series, from May: Karaoke soft power + left media cowardice
For decades, diaspora Hindus have looked to American Jews as role models for attaining political power in the United States. Hindu Americans have established political groups fashioned after AIPAC, the Anti-Defamation League, and the American Jewish Committee; these organizations have worked to advance India's economic and security interests much as their Jewish counterparts have protected Israel's. Now, as India draws scrutiny for its worsening human rights record under far-right Prime Minister Narendra Modi, Hindu nationalist groups in the US are once again looking to their Jewish allies. This time, they're modeling their efforts on the International Holocaust Remembrance Alliance (IHRA) definition of antisemitism, which casts certain criticism of Israel as anti-Jewish hatred. A new investigation by Jewish Currents news editor Aparna Gopalan shows how Hindu nationalists are promulgating a concept of “Hinduphobia” that equates opposition to Hindu nationalism with anti-Hindu bigotry. On this week's episode of On the Nose, Gopalan speaks with Jewish Currents executive editor Nora Caplan-Bricker and Middle East Eye senior reporter Azad Essa about Hinduphobia, the India–Israel alliance, and the potential for the hasbara playbook to be followed by ethnonationalist movements worldwide.Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).” Articles Mentioned and Further Reading“The Hindu Nationalists Using the Pro-Israel Playbook,” Aparna Gopalan, Jewish Currents “The US Rolls Out the Red Carpet For Modi,” Aparna Gopalan, Jewish Currents“How Modi uses yoga to whitewash India's crimes,” Azad Essa, Middle East EyeHostile Homelands: The New Alliance Between India and Israel by Azad Essa“The Settler-Colonialist Alliance of India and Israel,” Deeksha Udupa, The Nation“How the Hindus Became Jews: American Racism After 9/11,” Vijay Prashad, South Atlantic Quarterly“What FBI data about anti-Hindu hate crimes in the US reveals about fears of ‘Hinduphobia,'” Raju Rajagopal, Scroll.in“A Gandhi statue is toppled in Queens, but was it a hate crime?” Arun Venugopal, GothamistDiasporic Desires: Making Hindus & the Cultivation of Longing in the United States and Beyond by Shana Sippy (forthcoming from New York
Netflix's new reality show Jewish Matchmaking, a follow-up to its hit series Indian Matchmaking, follows Orthodox matchmaker Aleeza Ben Shalom as she helps Jewish singles find their beshert, or soulmate. While Indian Matchmaking documents contemporary approaches to an ancient custom, Jewish Matchmaking finds Aleeza applying the principles of an age-old tradition to modern courtship with a cohort of mostly non-Orthodox Jews. The show includes a wide variety of Jewish traditions and practices: Sephardic, Ashkenazi, and Mizrahi; secular, “flexidox,” and observant. But there are also notable limits to the diversity—particularly on the question of Zionism—and the show's picture of Jewish life is strikingly insubstantial. On this week's episode of On the Nose, editor-in-chief Arielle Angel, managing editor Nathan Goldman, associate editor Mari Cohen, and news editor Aparna Gopalan discuss the questions Jewish Matchmaking raises about contemporary Jewishness, dating, and the relationship between endogamy and ethnonationalism.Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).” Articles and Podcast Episodes Mentioned:“Two Paths for the Jewish Bachelor Contestant,” On the Nose“Is He Jewish?,” Mari Cohen, Jewish Currents“What We Talk About When We Talk About ‘Intermarriage,'” Jewish Currents“Matchmaker, Matchmaker, Make Me a Match,” Hannah Jackson, The Cut“It was the million-selling novel that shaped a generation of Jews — does anyone still read it?,” Jenny Singer, The Forward“Couples Therapy,” On the Nose
Set in the eastern state of Odisha in a district known as the “Somalia of India,” Everyday State and Politics in India: Government in the Backyard in Kalahandi (Routledge 2018) studies a development project in a region iconic for development failure. Drawing on rich fieldwork with a watershed development project in district Kalahandi, anthropologist Sailen Routray moves beyond the question of success and failure to ask: how has the state itself transformed in the process of trying to develop Kalahandi? By analyzing the implementation of WORLP (Western Orissa Rural Livelihoods Project), the book shows the morphing of the state on the ground, and the ways in which it is perceived by the agents and objects of statist actions. It argues that since the 1980s, the state has come to not only be seen but also felt as it has made its way into the interstices of rural society through the mission-mode of state-fabrication. The book also identifies an increasing convergence in the everyday practices of governmental and non-governmental organizations, and the growth of ‘the social' as a terrain and object of governmental actions, as two important effects of the process of deployment of these tactics. By providing an alternative analysis of state and politics in India, this book adds to the literature surrounding the everyday state by illuminating recent changes in state-society relations. It will be of interest to academics in the field of Political Science, Public Policy, Development Studies, and Social Anthropology. Sailen Routray is a researcher, writer and translator. His interests lie in the areas of anthropology of development, anthropology of the everyday state, culinary cultures, contemporary history of Odisha, and sociology of literature. He is the managing editor of Anwesha, an Odia quarterly of politics, culture and ideas. He currently serves as the Director of Centre for Human Sciences Bhubaneswar (CHSB), India. Aparna Gopalan is a doctoral candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/public-policy
Set in the eastern state of Odisha in a district known as the “Somalia of India,” Everyday State and Politics in India: Government in the Backyard in Kalahandi (Routledge 2018) studies a development project in a region iconic for development failure. Drawing on rich fieldwork with a watershed development project in district Kalahandi, anthropologist Sailen Routray moves beyond the question of success and failure to ask: how has the state itself transformed in the process of trying to develop Kalahandi? By analyzing the implementation of WORLP (Western Orissa Rural Livelihoods Project), the book shows the morphing of the state on the ground, and the ways in which it is perceived by the agents and objects of statist actions. It argues that since the 1980s, the state has come to not only be seen but also felt as it has made its way into the interstices of rural society through the mission-mode of state-fabrication. The book also identifies an increasing convergence in the everyday practices of governmental and non-governmental organizations, and the growth of ‘the social' as a terrain and object of governmental actions, as two important effects of the process of deployment of these tactics. By providing an alternative analysis of state and politics in India, this book adds to the literature surrounding the everyday state by illuminating recent changes in state-society relations. It will be of interest to academics in the field of Political Science, Public Policy, Development Studies, and Social Anthropology. Sailen Routray is a researcher, writer and translator. His interests lie in the areas of anthropology of development, anthropology of the everyday state, culinary cultures, contemporary history of Odisha, and sociology of literature. He is the managing editor of Anwesha, an Odia quarterly of politics, culture and ideas. He currently serves as the Director of Centre for Human Sciences Bhubaneswar (CHSB), India. Aparna Gopalan is a doctoral candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science
Set in the eastern state of Odisha in a district known as the “Somalia of India,” Everyday State and Politics in India: Government in the Backyard in Kalahandi (Routledge 2018) studies a development project in a region iconic for development failure. Drawing on rich fieldwork with a watershed development project in district Kalahandi, anthropologist Sailen Routray moves beyond the question of success and failure to ask: how has the state itself transformed in the process of trying to develop Kalahandi? By analyzing the implementation of WORLP (Western Orissa Rural Livelihoods Project), the book shows the morphing of the state on the ground, and the ways in which it is perceived by the agents and objects of statist actions. It argues that since the 1980s, the state has come to not only be seen but also felt as it has made its way into the interstices of rural society through the mission-mode of state-fabrication. The book also identifies an increasing convergence in the everyday practices of governmental and non-governmental organizations, and the growth of ‘the social' as a terrain and object of governmental actions, as two important effects of the process of deployment of these tactics. By providing an alternative analysis of state and politics in India, this book adds to the literature surrounding the everyday state by illuminating recent changes in state-society relations. It will be of interest to academics in the field of Political Science, Public Policy, Development Studies, and Social Anthropology. Sailen Routray is a researcher, writer and translator. His interests lie in the areas of anthropology of development, anthropology of the everyday state, culinary cultures, contemporary history of Odisha, and sociology of literature. He is the managing editor of Anwesha, an Odia quarterly of politics, culture and ideas. He currently serves as the Director of Centre for Human Sciences Bhubaneswar (CHSB), India. Aparna Gopalan is a doctoral candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology
Set in the eastern state of Odisha in a district known as the “Somalia of India,” Everyday State and Politics in India: Government in the Backyard in Kalahandi (Routledge 2018) studies a development project in a region iconic for development failure. Drawing on rich fieldwork with a watershed development project in district Kalahandi, anthropologist Sailen Routray moves beyond the question of success and failure to ask: how has the state itself transformed in the process of trying to develop Kalahandi? By analyzing the implementation of WORLP (Western Orissa Rural Livelihoods Project), the book shows the morphing of the state on the ground, and the ways in which it is perceived by the agents and objects of statist actions. It argues that since the 1980s, the state has come to not only be seen but also felt as it has made its way into the interstices of rural society through the mission-mode of state-fabrication. The book also identifies an increasing convergence in the everyday practices of governmental and non-governmental organizations, and the growth of ‘the social' as a terrain and object of governmental actions, as two important effects of the process of deployment of these tactics. By providing an alternative analysis of state and politics in India, this book adds to the literature surrounding the everyday state by illuminating recent changes in state-society relations. It will be of interest to academics in the field of Political Science, Public Policy, Development Studies, and Social Anthropology. Sailen Routray is a researcher, writer and translator. His interests lie in the areas of anthropology of development, anthropology of the everyday state, culinary cultures, contemporary history of Odisha, and sociology of literature. He is the managing editor of Anwesha, an Odia quarterly of politics, culture and ideas. He currently serves as the Director of Centre for Human Sciences Bhubaneswar (CHSB), India. Aparna Gopalan is a doctoral candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies
Set in the eastern state of Odisha in a district known as the “Somalia of India,” Everyday State and Politics in India: Government in the Backyard in Kalahandi (Routledge 2018) studies a development project in a region iconic for development failure. Drawing on rich fieldwork with a watershed development project in district Kalahandi, anthropologist Sailen Routray moves beyond the question of success and failure to ask: how has the state itself transformed in the process of trying to develop Kalahandi? By analyzing the implementation of WORLP (Western Orissa Rural Livelihoods Project), the book shows the morphing of the state on the ground, and the ways in which it is perceived by the agents and objects of statist actions. It argues that since the 1980s, the state has come to not only be seen but also felt as it has made its way into the interstices of rural society through the mission-mode of state-fabrication. The book also identifies an increasing convergence in the everyday practices of governmental and non-governmental organizations, and the growth of ‘the social' as a terrain and object of governmental actions, as two important effects of the process of deployment of these tactics. By providing an alternative analysis of state and politics in India, this book adds to the literature surrounding the everyday state by illuminating recent changes in state-society relations. It will be of interest to academics in the field of Political Science, Public Policy, Development Studies, and Social Anthropology. Sailen Routray is a researcher, writer and translator. His interests lie in the areas of anthropology of development, anthropology of the everyday state, culinary cultures, contemporary history of Odisha, and sociology of literature. He is the managing editor of Anwesha, an Odia quarterly of politics, culture and ideas. He currently serves as the Director of Centre for Human Sciences Bhubaneswar (CHSB), India. Aparna Gopalan is a doctoral candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology
Set in the eastern state of Odisha in a district known as the “Somalia of India,” Everyday State and Politics in India: Government in the Backyard in Kalahandi (Routledge 2018) studies a development project in a region iconic for development failure. Drawing on rich fieldwork with a watershed development project in district Kalahandi, anthropologist Sailen Routray moves beyond the question of success and failure to ask: how has the state itself transformed in the process of trying to develop Kalahandi? By analyzing the implementation of WORLP (Western Orissa Rural Livelihoods Project), the book shows the morphing of the state on the ground, and the ways in which it is perceived by the agents and objects of statist actions. It argues that since the 1980s, the state has come to not only be seen but also felt as it has made its way into the interstices of rural society through the mission-mode of state-fabrication. The book also identifies an increasing convergence in the everyday practices of governmental and non-governmental organizations, and the growth of ‘the social' as a terrain and object of governmental actions, as two important effects of the process of deployment of these tactics. By providing an alternative analysis of state and politics in India, this book adds to the literature surrounding the everyday state by illuminating recent changes in state-society relations. It will be of interest to academics in the field of Political Science, Public Policy, Development Studies, and Social Anthropology. Sailen Routray is a researcher, writer and translator. His interests lie in the areas of anthropology of development, anthropology of the everyday state, culinary cultures, contemporary history of Odisha, and sociology of literature. He is the managing editor of Anwesha, an Odia quarterly of politics, culture and ideas. He currently serves as the Director of Centre for Human Sciences Bhubaneswar (CHSB), India. Aparna Gopalan is a doctoral candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
It is 21st century commonsense that India is an “emerging” economy. But how did this common sense itself emerge? How did India’s global image shift from that of a poverty-infested Third World country to that of a frontier of boundless economic opportunity? In her nimbly researched and lucidly narrated new book Brand New Nation: Capitalist Dreams and Nationalist Designs in Twenty-First-Century India (Stanford UP, 2020), Prof. Ravinder Kaur tracks the over two decades of mega-publicity campaigns which have gone into producing “Brand India” as a desirable commodity for global investors. What can government- and corporate-sponsored media campaigns like India Shining in 2004 and Lead India in 2009 tell us about the resounding success of the post-2014 acche din (“good days”) campaign which we are living with to this day? How do cultural nationalism and capitalist growth together produce images of a modern India which is nevertheless rooted in a decisively Hindu antiquity? How does the figure of the aam aadmi or common man, associated with the 2011 anticorruption campaign, become yet another locus from which entrepreneurship and free markets can once again be championed? This book addresses these and many other questions with clarity and insight, and is an important read for all interested in contemporary India, media and cultural studies, and the making of a hegemonic imaginary. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is 21st century commonsense that India is an “emerging” economy. But how did this common sense itself emerge? How did India’s global image shift from that of a poverty-infested Third World country to that of a frontier of boundless economic opportunity? In her nimbly researched and lucidly narrated new book Brand New Nation: Capitalist Dreams and Nationalist Designs in Twenty-First-Century India (Stanford UP, 2020), Prof. Ravinder Kaur tracks the over two decades of mega-publicity campaigns which have gone into producing “Brand India” as a desirable commodity for global investors. What can government- and corporate-sponsored media campaigns like India Shining in 2004 and Lead India in 2009 tell us about the resounding success of the post-2014 acche din (“good days”) campaign which we are living with to this day? How do cultural nationalism and capitalist growth together produce images of a modern India which is nevertheless rooted in a decisively Hindu antiquity? How does the figure of the aam aadmi or common man, associated with the 2011 anticorruption campaign, become yet another locus from which entrepreneurship and free markets can once again be championed? This book addresses these and many other questions with clarity and insight, and is an important read for all interested in contemporary India, media and cultural studies, and the making of a hegemonic imaginary. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is 21st century commonsense that India is an “emerging” economy. But how did this common sense itself emerge? How did India’s global image shift from that of a poverty-infested Third World country to that of a frontier of boundless economic opportunity? In her nimbly researched and lucidly narrated new book Brand New Nation: Capitalist Dreams and Nationalist Designs in Twenty-First-Century India (Stanford UP, 2020), Prof. Ravinder Kaur tracks the over two decades of mega-publicity campaigns which have gone into producing “Brand India” as a desirable commodity for global investors. What can government- and corporate-sponsored media campaigns like India Shining in 2004 and Lead India in 2009 tell us about the resounding success of the post-2014 acche din (“good days”) campaign which we are living with to this day? How do cultural nationalism and capitalist growth together produce images of a modern India which is nevertheless rooted in a decisively Hindu antiquity? How does the figure of the aam aadmi or common man, associated with the 2011 anticorruption campaign, become yet another locus from which entrepreneurship and free markets can once again be championed? This book addresses these and many other questions with clarity and insight, and is an important read for all interested in contemporary India, media and cultural studies, and the making of a hegemonic imaginary. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is 21st century commonsense that India is an “emerging” economy. But how did this common sense itself emerge? How did India’s global image shift from that of a poverty-infested Third World country to that of a frontier of boundless economic opportunity? In her nimbly researched and lucidly narrated new book Brand New Nation: Capitalist Dreams and Nationalist Designs in Twenty-First-Century India (Stanford UP, 2020), Prof. Ravinder Kaur tracks the over two decades of mega-publicity campaigns which have gone into producing “Brand India” as a desirable commodity for global investors. What can government- and corporate-sponsored media campaigns like India Shining in 2004 and Lead India in 2009 tell us about the resounding success of the post-2014 acche din (“good days”) campaign which we are living with to this day? How do cultural nationalism and capitalist growth together produce images of a modern India which is nevertheless rooted in a decisively Hindu antiquity? How does the figure of the aam aadmi or common man, associated with the 2011 anticorruption campaign, become yet another locus from which entrepreneurship and free markets can once again be championed? This book addresses these and many other questions with clarity and insight, and is an important read for all interested in contemporary India, media and cultural studies, and the making of a hegemonic imaginary. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
It is 21st century commonsense that India is an “emerging” economy. But how did this common sense itself emerge? How did India’s global image shift from that of a poverty-infested Third World country to that of a frontier of boundless economic opportunity? In her nimbly researched and lucidly narrated new book Brand New Nation: Capitalist Dreams and Nationalist Designs in Twenty-First-Century India (Stanford UP, 2020), Prof. Ravinder Kaur tracks the over two decades of mega-publicity campaigns which have gone into producing “Brand India” as a desirable commodity for global investors. What can government- and corporate-sponsored media campaigns like India Shining in 2004 and Lead India in 2009 tell us about the resounding success of the post-2014 acche din (“good days”) campaign which we are living with to this day? How do cultural nationalism and capitalist growth together produce images of a modern India which is nevertheless rooted in a decisively Hindu antiquity? How does the figure of the aam aadmi or common man, associated with the 2011 anticorruption campaign, become yet another locus from which entrepreneurship and free markets can once again be championed? This book addresses these and many other questions with clarity and insight, and is an important read for all interested in contemporary India, media and cultural studies, and the making of a hegemonic imaginary. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the thoroughly researched, lucidly narrated new book Shareholder Cities: Land Transformations Along Urban Corridors in India (University of Pennsylvania Press), Sai Balakrishnan (Assistant Professor of City and Urban Planning at UC Berkeley) examines the novel phenomenon of the conversion of agrarian landowners into urban shareholders in India's newly emerging “corridor cities.” Working at the unique intersection of urban planning and agrarian politics in the western Indian state of Maharashtra, the book centers an unusual cast of characters based in agrarian space -- propertied sugar elites, marginal cultivators, landless workers – in explaining the production of India's new urban corridors. Through a meticulous case-study of three privately developed real estate enclaves, the book empirically teases out the tensions between economic liberalization and political decentralization. In the first two corridor cities, the author shows how local, decentralized structures of democratic governance (exemplified in village councils or Gram Sabhas) could not be activated to challenge the unequal processes of economic transformation, but in third enclave, Gram Sabhas were able to be much more active. Through this comparative study, we learn of the critical factors which determine democratic horizons in rural land politics. With its keen attention to the historical production of spatial unevenness and its textured ethnography of a crucial yet understudied topic in Indian social science, this book will be essential reading for geographers, anthropologists, historians, and urbanists working across South Asia and beyond. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the thoroughly researched, lucidly narrated new book Shareholder Cities: Land Transformations Along Urban Corridors in India (University of Pennsylvania Press), Sai Balakrishnan (Assistant Professor of City and Urban Planning at UC Berkeley) examines the novel phenomenon of the conversion of agrarian landowners into urban shareholders in India’s newly emerging “corridor cities.” Working at the unique intersection of urban planning and agrarian politics in the western Indian state of Maharashtra, the book centers an unusual cast of characters based in agrarian space -- propertied sugar elites, marginal cultivators, landless workers – in explaining the production of India’s new urban corridors. Through a meticulous case-study of three privately developed real estate enclaves, the book empirically teases out the tensions between economic liberalization and political decentralization. In the first two corridor cities, the author shows how local, decentralized structures of democratic governance (exemplified in village councils or Gram Sabhas) could not be activated to challenge the unequal processes of economic transformation, but in third enclave, Gram Sabhas were able to be much more active. Through this comparative study, we learn of the critical factors which determine democratic horizons in rural land politics. With its keen attention to the historical production of spatial unevenness and its textured ethnography of a crucial yet understudied topic in Indian social science, this book will be essential reading for geographers, anthropologists, historians, and urbanists working across South Asia and beyond. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the thoroughly researched, lucidly narrated new book Shareholder Cities: Land Transformations Along Urban Corridors in India (University of Pennsylvania Press), Sai Balakrishnan (Assistant Professor of City and Urban Planning at UC Berkeley) examines the novel phenomenon of the conversion of agrarian landowners into urban shareholders in India’s newly emerging “corridor cities.” Working at the unique intersection of urban planning and agrarian politics in the western Indian state of Maharashtra, the book centers an unusual cast of characters based in agrarian space -- propertied sugar elites, marginal cultivators, landless workers – in explaining the production of India’s new urban corridors. Through a meticulous case-study of three privately developed real estate enclaves, the book empirically teases out the tensions between economic liberalization and political decentralization. In the first two corridor cities, the author shows how local, decentralized structures of democratic governance (exemplified in village councils or Gram Sabhas) could not be activated to challenge the unequal processes of economic transformation, but in third enclave, Gram Sabhas were able to be much more active. Through this comparative study, we learn of the critical factors which determine democratic horizons in rural land politics. With its keen attention to the historical production of spatial unevenness and its textured ethnography of a crucial yet understudied topic in Indian social science, this book will be essential reading for geographers, anthropologists, historians, and urbanists working across South Asia and beyond. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the thoroughly researched, lucidly narrated new book Shareholder Cities: Land Transformations Along Urban Corridors in India (University of Pennsylvania Press), Sai Balakrishnan (Assistant Professor of City and Urban Planning at UC Berkeley) examines the novel phenomenon of the conversion of agrarian landowners into urban shareholders in India’s newly emerging “corridor cities.” Working at the unique intersection of urban planning and agrarian politics in the western Indian state of Maharashtra, the book centers an unusual cast of characters based in agrarian space -- propertied sugar elites, marginal cultivators, landless workers – in explaining the production of India’s new urban corridors. Through a meticulous case-study of three privately developed real estate enclaves, the book empirically teases out the tensions between economic liberalization and political decentralization. In the first two corridor cities, the author shows how local, decentralized structures of democratic governance (exemplified in village councils or Gram Sabhas) could not be activated to challenge the unequal processes of economic transformation, but in third enclave, Gram Sabhas were able to be much more active. Through this comparative study, we learn of the critical factors which determine democratic horizons in rural land politics. With its keen attention to the historical production of spatial unevenness and its textured ethnography of a crucial yet understudied topic in Indian social science, this book will be essential reading for geographers, anthropologists, historians, and urbanists working across South Asia and beyond. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the thoroughly researched, lucidly narrated new book Shareholder Cities: Land Transformations Along Urban Corridors in India (University of Pennsylvania Press), Sai Balakrishnan (Assistant Professor of City and Urban Planning at UC Berkeley) examines the novel phenomenon of the conversion of agrarian landowners into urban shareholders in India’s newly emerging “corridor cities.” Working at the unique intersection of urban planning and agrarian politics in the western Indian state of Maharashtra, the book centers an unusual cast of characters based in agrarian space -- propertied sugar elites, marginal cultivators, landless workers – in explaining the production of India’s new urban corridors. Through a meticulous case-study of three privately developed real estate enclaves, the book empirically teases out the tensions between economic liberalization and political decentralization. In the first two corridor cities, the author shows how local, decentralized structures of democratic governance (exemplified in village councils or Gram Sabhas) could not be activated to challenge the unequal processes of economic transformation, but in third enclave, Gram Sabhas were able to be much more active. Through this comparative study, we learn of the critical factors which determine democratic horizons in rural land politics. With its keen attention to the historical production of spatial unevenness and its textured ethnography of a crucial yet understudied topic in Indian social science, this book will be essential reading for geographers, anthropologists, historians, and urbanists working across South Asia and beyond. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the thoroughly researched, lucidly narrated new book Shareholder Cities: Land Transformations Along Urban Corridors in India (University of Pennsylvania Press), Sai Balakrishnan (Assistant Professor of City and Urban Planning at UC Berkeley) examines the novel phenomenon of the conversion of agrarian landowners into urban shareholders in India’s newly emerging “corridor cities.” Working at the unique intersection of urban planning and agrarian politics in the western Indian state of Maharashtra, the book centers an unusual cast of characters based in agrarian space -- propertied sugar elites, marginal cultivators, landless workers – in explaining the production of India’s new urban corridors. Through a meticulous case-study of three privately developed real estate enclaves, the book empirically teases out the tensions between economic liberalization and political decentralization. In the first two corridor cities, the author shows how local, decentralized structures of democratic governance (exemplified in village councils or Gram Sabhas) could not be activated to challenge the unequal processes of economic transformation, but in third enclave, Gram Sabhas were able to be much more active. Through this comparative study, we learn of the critical factors which determine democratic horizons in rural land politics. With its keen attention to the historical production of spatial unevenness and its textured ethnography of a crucial yet understudied topic in Indian social science, this book will be essential reading for geographers, anthropologists, historians, and urbanists working across South Asia and beyond. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the thoroughly researched, lucidly narrated new book Shareholder Cities: Land Transformations Along Urban Corridors in India (University of Pennsylvania Press), Sai Balakrishnan (Assistant Professor of City and Urban Planning at UC Berkeley) examines the novel phenomenon of the conversion of agrarian landowners into urban shareholders in India’s newly emerging “corridor cities.” Working at the unique intersection of urban planning and agrarian politics in the western Indian state of Maharashtra, the book centers an unusual cast of characters based in agrarian space -- propertied sugar elites, marginal cultivators, landless workers – in explaining the production of India’s new urban corridors. Through a meticulous case-study of three privately developed real estate enclaves, the book empirically teases out the tensions between economic liberalization and political decentralization. In the first two corridor cities, the author shows how local, decentralized structures of democratic governance (exemplified in village councils or Gram Sabhas) could not be activated to challenge the unequal processes of economic transformation, but in third enclave, Gram Sabhas were able to be much more active. Through this comparative study, we learn of the critical factors which determine democratic horizons in rural land politics. With its keen attention to the historical production of spatial unevenness and its textured ethnography of a crucial yet understudied topic in Indian social science, this book will be essential reading for geographers, anthropologists, historians, and urbanists working across South Asia and beyond. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
St. Louis, Missouri is the city with the highest rate of police shootings in the United States. It's the city with an 18 year difference in life expectancy between Black and white neighborhoods which stand just 10 miles apart. It's the city where, after Mike Brown was shot in 2014, the Black Lives Matter movement was born. It is also, now, the city whose history offers essential lessons about the history of the United States as a whole, thanks to Walter Johnson's indispensable new book The Broken Heart of America: St. Louis and the Violent History of the United States (Basic Books). The book tracks how anti-Blackness in America has long had everything to do with imperialism, working as much by removal as by predation. Imperial racism was at play when 19th-century settlers demanded Native land west of the Mississippi as compensation for abolition, when they tried to make the end of slavery would go hand in hand with the removal of free black people, or when they massacred black workers for strike-breaking instead of organizing across racial divides in the 20th century. However, the book also shows that the city's radicalism has never been far from the surface. From the 1877 strike where the proletariat literally took control of the city for a day, to the 1930s when Black women led successful multiracial organizing, people have fought the racial capitalist status quo. The status quo has fought back, shapeshifting from genocide to lynching to strike-breaking to redlining, ultimately building white supremacy into the very fabric of the city's material infrastructure. It is this “structural racism” which we need to understand and unbuild if we are to create truly anti-racist, decolonial futures, and this book is a must-read for everyone – historians, organizers, allies, citizens – interested in taking that first step. Walter Johnson is Winthrop Professor of History and Professor of African and African American Studies at Harvard University. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
St. Louis, Missouri is the city with the highest rate of police shootings in the United States. It’s the city with an 18 year difference in life expectancy between Black and white neighborhoods which stand just 10 miles apart. It’s the city where, after Mike Brown was shot in 2014, the Black Lives Matter movement was born. It is also, now, the city whose history offers essential lessons about the history of the United States as a whole, thanks to Walter Johnson’s indispensable new book The Broken Heart of America: St. Louis and the Violent History of the United States (Basic Books). The book tracks how anti-Blackness in America has long had everything to do with imperialism, working as much by removal as by predation. Imperial racism was at play when 19th-century settlers demanded Native land west of the Mississippi as compensation for abolition, when they tried to make the end of slavery would go hand in hand with the removal of free black people, or when they massacred black workers for strike-breaking instead of organizing across racial divides in the 20th century. However, the book also shows that the city’s radicalism has never been far from the surface. From the 1877 strike where the proletariat literally took control of the city for a day, to the 1930s when Black women led successful multiracial organizing, people have fought the racial capitalist status quo. The status quo has fought back, shapeshifting from genocide to lynching to strike-breaking to redlining, ultimately building white supremacy into the very fabric of the city’s material infrastructure. It is this “structural racism” which we need to understand and unbuild if we are to create truly anti-racist, decolonial futures, and this book is a must-read for everyone – historians, organizers, allies, citizens – interested in taking that first step. Walter Johnson is Winthrop Professor of History and Professor of African and African American Studies at Harvard University. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
St. Louis, Missouri is the city with the highest rate of police shootings in the United States. It's the city with an 18 year difference in life expectancy between Black and white neighborhoods which stand just 10 miles apart. It's the city where, after Mike Brown was shot in 2014, the Black Lives Matter movement was born. It is also, now, the city whose history offers essential lessons about the history of the United States as a whole, thanks to Walter Johnson's indispensable new book The Broken Heart of America: St. Louis and the Violent History of the United States (Basic Books). The book tracks how anti-Blackness in America has long had everything to do with imperialism, working as much by removal as by predation. Imperial racism was at play when 19th-century settlers demanded Native land west of the Mississippi as compensation for abolition, when they tried to make the end of slavery would go hand in hand with the removal of free black people, or when they massacred black workers for strike-breaking instead of organizing across racial divides in the 20th century. However, the book also shows that the city's radicalism has never been far from the surface. From the 1877 strike where the proletariat literally took control of the city for a day, to the 1930s when Black women led successful multiracial organizing, people have fought the racial capitalist status quo. The status quo has fought back, shapeshifting from genocide to lynching to strike-breaking to redlining, ultimately building white supremacy into the very fabric of the city's material infrastructure. It is this “structural racism” which we need to understand and unbuild if we are to create truly anti-racist, decolonial futures, and this book is a must-read for everyone – historians, organizers, allies, citizens – interested in taking that first step. Walter Johnson is Winthrop Professor of History and Professor of African and African American Studies at Harvard University. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies
St. Louis, Missouri is the city with the highest rate of police shootings in the United States. It’s the city with an 18 year difference in life expectancy between Black and white neighborhoods which stand just 10 miles apart. It’s the city where, after Mike Brown was shot in 2014, the Black Lives Matter movement was born. It is also, now, the city whose history offers essential lessons about the history of the United States as a whole, thanks to Walter Johnson’s indispensable new book The Broken Heart of America: St. Louis and the Violent History of the United States (Basic Books). The book tracks how anti-Blackness in America has long had everything to do with imperialism, working as much by removal as by predation. Imperial racism was at play when 19th-century settlers demanded Native land west of the Mississippi as compensation for abolition, when they tried to make the end of slavery would go hand in hand with the removal of free black people, or when they massacred black workers for strike-breaking instead of organizing across racial divides in the 20th century. However, the book also shows that the city’s radicalism has never been far from the surface. From the 1877 strike where the proletariat literally took control of the city for a day, to the 1930s when Black women led successful multiracial organizing, people have fought the racial capitalist status quo. The status quo has fought back, shapeshifting from genocide to lynching to strike-breaking to redlining, ultimately building white supremacy into the very fabric of the city’s material infrastructure. It is this “structural racism” which we need to understand and unbuild if we are to create truly anti-racist, decolonial futures, and this book is a must-read for everyone – historians, organizers, allies, citizens – interested in taking that first step. Walter Johnson is Winthrop Professor of History and Professor of African and African American Studies at Harvard University. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
St. Louis, Missouri is the city with the highest rate of police shootings in the United States. It’s the city with an 18 year difference in life expectancy between Black and white neighborhoods which stand just 10 miles apart. It’s the city where, after Mike Brown was shot in 2014, the Black Lives Matter movement was born. It is also, now, the city whose history offers essential lessons about the history of the United States as a whole, thanks to Walter Johnson’s indispensable new book The Broken Heart of America: St. Louis and the Violent History of the United States (Basic Books). The book tracks how anti-Blackness in America has long had everything to do with imperialism, working as much by removal as by predation. Imperial racism was at play when 19th-century settlers demanded Native land west of the Mississippi as compensation for abolition, when they tried to make the end of slavery would go hand in hand with the removal of free black people, or when they massacred black workers for strike-breaking instead of organizing across racial divides in the 20th century. However, the book also shows that the city’s radicalism has never been far from the surface. From the 1877 strike where the proletariat literally took control of the city for a day, to the 1930s when Black women led successful multiracial organizing, people have fought the racial capitalist status quo. The status quo has fought back, shapeshifting from genocide to lynching to strike-breaking to redlining, ultimately building white supremacy into the very fabric of the city’s material infrastructure. It is this “structural racism” which we need to understand and unbuild if we are to create truly anti-racist, decolonial futures, and this book is a must-read for everyone – historians, organizers, allies, citizens – interested in taking that first step. Walter Johnson is Winthrop Professor of History and Professor of African and African American Studies at Harvard University. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
St. Louis, Missouri is the city with the highest rate of police shootings in the United States. It’s the city with an 18 year difference in life expectancy between Black and white neighborhoods which stand just 10 miles apart. It’s the city where, after Mike Brown was shot in 2014, the Black Lives Matter movement was born. It is also, now, the city whose history offers essential lessons about the history of the United States as a whole, thanks to Walter Johnson’s indispensable new book The Broken Heart of America: St. Louis and the Violent History of the United States (Basic Books). The book tracks how anti-Blackness in America has long had everything to do with imperialism, working as much by removal as by predation. Imperial racism was at play when 19th-century settlers demanded Native land west of the Mississippi as compensation for abolition, when they tried to make the end of slavery would go hand in hand with the removal of free black people, or when they massacred black workers for strike-breaking instead of organizing across racial divides in the 20th century. However, the book also shows that the city’s radicalism has never been far from the surface. From the 1877 strike where the proletariat literally took control of the city for a day, to the 1930s when Black women led successful multiracial organizing, people have fought the racial capitalist status quo. The status quo has fought back, shapeshifting from genocide to lynching to strike-breaking to redlining, ultimately building white supremacy into the very fabric of the city’s material infrastructure. It is this “structural racism” which we need to understand and unbuild if we are to create truly anti-racist, decolonial futures, and this book is a must-read for everyone – historians, organizers, allies, citizens – interested in taking that first step. Walter Johnson is Winthrop Professor of History and Professor of African and African American Studies at Harvard University. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
By the time Bolivian President Evo Morales was deposed in December 2019, it had become increasingly clear that Latin America’s Pink Tide – the wave of left-leaning, anti-poverty governments which took hold of the region in the mid-2000s – was fast receding. Many have attempted to explain the rise and fall of that extraordinary historical movement, but few have done it with the historical depth, ethnographic subtlety, and theoretical capaciousness of Concordia University-based anthropologist Kregg Hetherington, whose new book, The Government of Beans: Regulating Life in the Age of Monocrops (Duke University Press, 2020) dives not only into the fate of Paraguay’s Pink Tide regime but also the global soy industry, agricultural politics, economic inequality, expert knowledge, and the impossibility of regulatory paths out of economic and ecological crises. Written in clear, engaging prose, this book weaves fresh insights on bureaucracy and biopolitics into stories about how soy governs and is governed in rural Paraguay. This book will be an essential read for all interested in Latin America, state power, neoliberal agriculture, anthropology in the Anthropocene, and the pressing question of how conflicts over mundane, everyday forms of violence undergird eventful horrors such as massacres, regime changes, and the unmaking of people’s power. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the 1870s, as colonial India witnessed some of the worst famines in its history where 6-10 million perished, observers watched in astonishment as famished people set out for the city of Bombay on foot in human caravans thousands of people long. Recently, images of a similar scale of deprivation have resurfaced in India as the COVID-19 crisis has once again forced the laboring poor to migrate in duress, this time in the opposite direction from city to country. Making the Modern Slum: The Power of Capital in Colonial Bombay (University of Washington Press, 2019) seems like a book written to explain precisely this moment. It asks: how can we understand the relationship between “the city” and its laboring poor? Inaugurating a paradigm shift in how we think of cities and urban space, the author Sheetal Chhabria argues that cities are not naturally occurring spaces or innocent administrative categories marked by lines on a map: instead they are spaced produced by constant labors of inclusion and exclusion which serve to keep capital flowing while stigmatizing the laboring poor. The book shows how “the wellbeing of the city–rather than of its people” took precedence starting in the late 19th century, thereby “positioning agrarian distress, famished migrants, and the laboring poor as threats to be contained or excluded” rather than as constitutive parts of city space. This argument is crucial. It shows that the injustices faced by the laboring poor are not mistakes or signs of incomplete or failed urbanism. Those injustices are instead the very essence of what it means to mark a space as a “city.” Combining theoretical acuity and empirical depth with an abiding concern for economic justice, the book takes us on a journey through colonial Bombay as it lurched from crisis to crisis at the turn of the 20th century: poverty, famine, plague, and political unrest. In this volatile climate, it was the continual appeals to the “health of the city” which served to render class warfare subterranean, to generate consensus on anti-poor measures across the colonial divide, and to invent a stigmatized object called “the slum” which could be used as a perpetual foil to the city, making the results of deep capitalist inequality (poverty, unsanitary dwellings, hunger) appear instead like vestiges of an incompletely capitalist society which could then be further commercialized. This book is a must read for everyone interested in urban, housing, and economic justice, as well as for scholars of South Asia concerned with the subcontinent's enduring inequalities. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the 1870s, as colonial India witnessed some of the worst famines in its history where 6-10 million perished, observers watched in astonishment as famished people set out for the city of Bombay on foot in human caravans thousands of people long. Recently, images of a similar scale of deprivation have resurfaced in India as the COVID-19 crisis has once again forced the laboring poor to migrate in duress, this time in the opposite direction from city to country. Making the Modern Slum: The Power of Capital in Colonial Bombay (University of Washington Press, 2019) seems like a book written to explain precisely this moment. It asks: how can we understand the relationship between “the city” and its laboring poor? Inaugurating a paradigm shift in how we think of cities and urban space, the author Sheetal Chhabria argues that cities are not naturally occurring spaces or innocent administrative categories marked by lines on a map: instead they are spaced produced by constant labors of inclusion and exclusion which serve to keep capital flowing while stigmatizing the laboring poor. The book shows how “the wellbeing of the city–rather than of its people” took precedence starting in the late 19th century, thereby “positioning agrarian distress, famished migrants, and the laboring poor as threats to be contained or excluded” rather than as constitutive parts of city space. This argument is crucial. It shows that the injustices faced by the laboring poor are not mistakes or signs of incomplete or failed urbanism. Those injustices are instead the very essence of what it means to mark a space as a “city.” Combining theoretical acuity and empirical depth with an abiding concern for economic justice, the book takes us on a journey through colonial Bombay as it lurched from crisis to crisis at the turn of the 20th century: poverty, famine, plague, and political unrest. In this volatile climate, it was the continual appeals to the “health of the city” which served to render class warfare subterranean, to generate consensus on anti-poor measures across the colonial divide, and to invent a stigmatized object called “the slum” which could be used as a perpetual foil to the city, making the results of deep capitalist inequality (poverty, unsanitary dwellings, hunger) appear instead like vestiges of an incompletely capitalist society which could then be further commercialized. This book is a must read for everyone interested in urban, housing, and economic justice, as well as for scholars of South Asia concerned with the subcontinent’s enduring inequalities. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the 1870s, as colonial India witnessed some of the worst famines in its history where 6-10 million perished, observers watched in astonishment as famished people set out for the city of Bombay on foot in human caravans thousands of people long. Recently, images of a similar scale of deprivation have resurfaced in India as the COVID-19 crisis has once again forced the laboring poor to migrate in duress, this time in the opposite direction from city to country. Making the Modern Slum: The Power of Capital in Colonial Bombay (University of Washington Press, 2019) seems like a book written to explain precisely this moment. It asks: how can we understand the relationship between “the city” and its laboring poor? Inaugurating a paradigm shift in how we think of cities and urban space, the author Sheetal Chhabria argues that cities are not naturally occurring spaces or innocent administrative categories marked by lines on a map: instead they are spaced produced by constant labors of inclusion and exclusion which serve to keep capital flowing while stigmatizing the laboring poor. The book shows how “the wellbeing of the city–rather than of its people” took precedence starting in the late 19th century, thereby “positioning agrarian distress, famished migrants, and the laboring poor as threats to be contained or excluded” rather than as constitutive parts of city space. This argument is crucial. It shows that the injustices faced by the laboring poor are not mistakes or signs of incomplete or failed urbanism. Those injustices are instead the very essence of what it means to mark a space as a “city.” Combining theoretical acuity and empirical depth with an abiding concern for economic justice, the book takes us on a journey through colonial Bombay as it lurched from crisis to crisis at the turn of the 20th century: poverty, famine, plague, and political unrest. In this volatile climate, it was the continual appeals to the “health of the city” which served to render class warfare subterranean, to generate consensus on anti-poor measures across the colonial divide, and to invent a stigmatized object called “the slum” which could be used as a perpetual foil to the city, making the results of deep capitalist inequality (poverty, unsanitary dwellings, hunger) appear instead like vestiges of an incompletely capitalist society which could then be further commercialized. This book is a must read for everyone interested in urban, housing, and economic justice, as well as for scholars of South Asia concerned with the subcontinent’s enduring inequalities. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the 1870s, as colonial India witnessed some of the worst famines in its history where 6-10 million perished, observers watched in astonishment as famished people set out for the city of Bombay on foot in human caravans thousands of people long. Recently, images of a similar scale of deprivation have resurfaced in India as the COVID-19 crisis has once again forced the laboring poor to migrate in duress, this time in the opposite direction from city to country. Making the Modern Slum: The Power of Capital in Colonial Bombay (University of Washington Press, 2019) seems like a book written to explain precisely this moment. It asks: how can we understand the relationship between “the city” and its laboring poor? Inaugurating a paradigm shift in how we think of cities and urban space, the author Sheetal Chhabria argues that cities are not naturally occurring spaces or innocent administrative categories marked by lines on a map: instead they are spaced produced by constant labors of inclusion and exclusion which serve to keep capital flowing while stigmatizing the laboring poor. The book shows how “the wellbeing of the city–rather than of its people” took precedence starting in the late 19th century, thereby “positioning agrarian distress, famished migrants, and the laboring poor as threats to be contained or excluded” rather than as constitutive parts of city space. This argument is crucial. It shows that the injustices faced by the laboring poor are not mistakes or signs of incomplete or failed urbanism. Those injustices are instead the very essence of what it means to mark a space as a “city.” Combining theoretical acuity and empirical depth with an abiding concern for economic justice, the book takes us on a journey through colonial Bombay as it lurched from crisis to crisis at the turn of the 20th century: poverty, famine, plague, and political unrest. In this volatile climate, it was the continual appeals to the “health of the city” which served to render class warfare subterranean, to generate consensus on anti-poor measures across the colonial divide, and to invent a stigmatized object called “the slum” which could be used as a perpetual foil to the city, making the results of deep capitalist inequality (poverty, unsanitary dwellings, hunger) appear instead like vestiges of an incompletely capitalist society which could then be further commercialized. This book is a must read for everyone interested in urban, housing, and economic justice, as well as for scholars of South Asia concerned with the subcontinent’s enduring inequalities. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the 1870s, as colonial India witnessed some of the worst famines in its history where 6-10 million perished, observers watched in astonishment as famished people set out for the city of Bombay on foot in human caravans thousands of people long. Recently, images of a similar scale of deprivation have resurfaced in India as the COVID-19 crisis has once again forced the laboring poor to migrate in duress, this time in the opposite direction from city to country. Making the Modern Slum: The Power of Capital in Colonial Bombay (University of Washington Press, 2019) seems like a book written to explain precisely this moment. It asks: how can we understand the relationship between “the city” and its laboring poor? Inaugurating a paradigm shift in how we think of cities and urban space, the author Sheetal Chhabria argues that cities are not naturally occurring spaces or innocent administrative categories marked by lines on a map: instead they are spaced produced by constant labors of inclusion and exclusion which serve to keep capital flowing while stigmatizing the laboring poor. The book shows how “the wellbeing of the city–rather than of its people” took precedence starting in the late 19th century, thereby “positioning agrarian distress, famished migrants, and the laboring poor as threats to be contained or excluded” rather than as constitutive parts of city space. This argument is crucial. It shows that the injustices faced by the laboring poor are not mistakes or signs of incomplete or failed urbanism. Those injustices are instead the very essence of what it means to mark a space as a “city.” Combining theoretical acuity and empirical depth with an abiding concern for economic justice, the book takes us on a journey through colonial Bombay as it lurched from crisis to crisis at the turn of the 20th century: poverty, famine, plague, and political unrest. In this volatile climate, it was the continual appeals to the “health of the city” which served to render class warfare subterranean, to generate consensus on anti-poor measures across the colonial divide, and to invent a stigmatized object called “the slum” which could be used as a perpetual foil to the city, making the results of deep capitalist inequality (poverty, unsanitary dwellings, hunger) appear instead like vestiges of an incompletely capitalist society which could then be further commercialized. This book is a must read for everyone interested in urban, housing, and economic justice, as well as for scholars of South Asia concerned with the subcontinent’s enduring inequalities. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the 1870s, as colonial India witnessed some of the worst famines in its history where 6-10 million perished, observers watched in astonishment as famished people set out for the city of Bombay on foot in human caravans thousands of people long. Recently, images of a similar scale of deprivation have resurfaced in India as the COVID-19 crisis has once again forced the laboring poor to migrate in duress, this time in the opposite direction from city to country. Making the Modern Slum: The Power of Capital in Colonial Bombay (University of Washington Press, 2019) seems like a book written to explain precisely this moment. It asks: how can we understand the relationship between “the city” and its laboring poor? Inaugurating a paradigm shift in how we think of cities and urban space, the author Sheetal Chhabria argues that cities are not naturally occurring spaces or innocent administrative categories marked by lines on a map: instead they are spaced produced by constant labors of inclusion and exclusion which serve to keep capital flowing while stigmatizing the laboring poor. The book shows how “the wellbeing of the city–rather than of its people” took precedence starting in the late 19th century, thereby “positioning agrarian distress, famished migrants, and the laboring poor as threats to be contained or excluded” rather than as constitutive parts of city space. This argument is crucial. It shows that the injustices faced by the laboring poor are not mistakes or signs of incomplete or failed urbanism. Those injustices are instead the very essence of what it means to mark a space as a “city.” Combining theoretical acuity and empirical depth with an abiding concern for economic justice, the book takes us on a journey through colonial Bombay as it lurched from crisis to crisis at the turn of the 20th century: poverty, famine, plague, and political unrest. In this volatile climate, it was the continual appeals to the “health of the city” which served to render class warfare subterranean, to generate consensus on anti-poor measures across the colonial divide, and to invent a stigmatized object called “the slum” which could be used as a perpetual foil to the city, making the results of deep capitalist inequality (poverty, unsanitary dwellings, hunger) appear instead like vestiges of an incompletely capitalist society which could then be further commercialized. This book is a must read for everyone interested in urban, housing, and economic justice, as well as for scholars of South Asia concerned with the subcontinent's enduring inequalities. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory
In the 1870s, as colonial India witnessed some of the worst famines in its history where 6-10 million perished, observers watched in astonishment as famished people set out for the city of Bombay on foot in human caravans thousands of people long. Recently, images of a similar scale of deprivation have resurfaced in India as the COVID-19 crisis has once again forced the laboring poor to migrate in duress, this time in the opposite direction from city to country. Making the Modern Slum: The Power of Capital in Colonial Bombay (University of Washington Press, 2019) seems like a book written to explain precisely this moment. It asks: how can we understand the relationship between “the city” and its laboring poor? Inaugurating a paradigm shift in how we think of cities and urban space, the author Sheetal Chhabria argues that cities are not naturally occurring spaces or innocent administrative categories marked by lines on a map: instead they are spaced produced by constant labors of inclusion and exclusion which serve to keep capital flowing while stigmatizing the laboring poor. The book shows how “the wellbeing of the city–rather than of its people” took precedence starting in the late 19th century, thereby “positioning agrarian distress, famished migrants, and the laboring poor as threats to be contained or excluded” rather than as constitutive parts of city space. This argument is crucial. It shows that the injustices faced by the laboring poor are not mistakes or signs of incomplete or failed urbanism. Those injustices are instead the very essence of what it means to mark a space as a “city.” Combining theoretical acuity and empirical depth with an abiding concern for economic justice, the book takes us on a journey through colonial Bombay as it lurched from crisis to crisis at the turn of the 20th century: poverty, famine, plague, and political unrest. In this volatile climate, it was the continual appeals to the “health of the city” which served to render class warfare subterranean, to generate consensus on anti-poor measures across the colonial divide, and to invent a stigmatized object called “the slum” which could be used as a perpetual foil to the city, making the results of deep capitalist inequality (poverty, unsanitary dwellings, hunger) appear instead like vestiges of an incompletely capitalist society which could then be further commercialized. This book is a must read for everyone interested in urban, housing, and economic justice, as well as for scholars of South Asia concerned with the subcontinent’s enduring inequalities. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In recent years, commodity chain analysis – the scholarly effort to piece together the production and consumption ends of various commodities – has really taken off. For goods ranging from cotton to coffee & tobacco to tea, scholars have brought cultivators and laborers into the same frame as factory workers, retailers, taste-makers, and consumers. At first glance, Mythri Jegathesan’s new book Tea & Solidarity: Tamil Women & Work in Postwar Sri Lanka (University of Washington Press, 2019) appears like yet another contribution to a burgeoning literature on the politics of tea’s supply chain. But the book, in fact, is so much more. Based on the author’s rich fieldwork conducted amongst Hill Country Tamil women living on tea plantations, the book uses feminist and decolonial methods to tell the long story of marginalization and struggle in a war-torn Sri Lanka. Hill Country Tamil women trace their descent from indentured coolies brought to Ceylon from southern India; as such, their stories have long been narrated largely as stories of victimization, of structural violence, landlessness, and dispossession. Challenging these conventional narratives, this book aims to recenter Tamil women’s long struggle for dignity on and off tea plantations by paying attention to the aspirations and labors with which they demand recognition for their work, make homes in the wake of dispossession, and desire better futures than those currently on offer. With clear, heartfelt prose, methodological imaginativeness, and careful attention to intersecting axes of power and distinction, this book not only makes essential contributions to the fields of anthropology and gender studies but also to scholars interested in South Asia, decoloniality, and ethical research methods. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In recent years, commodity chain analysis – the scholarly effort to piece together the production and consumption ends of various commodities – has really taken off. For goods ranging from cotton to coffee & tobacco to tea, scholars have brought cultivators and laborers into the same frame as factory workers, retailers, taste-makers, and consumers. At first glance, Mythri Jegathesan’s new book Tea & Solidarity: Tamil Women & Work in Postwar Sri Lanka (University of Washington Press, 2019) appears like yet another contribution to a burgeoning literature on the politics of tea’s supply chain. But the book, in fact, is so much more. Based on the author’s rich fieldwork conducted amongst Hill Country Tamil women living on tea plantations, the book uses feminist and decolonial methods to tell the long story of marginalization and struggle in a war-torn Sri Lanka. Hill Country Tamil women trace their descent from indentured coolies brought to Ceylon from southern India; as such, their stories have long been narrated largely as stories of victimization, of structural violence, landlessness, and dispossession. Challenging these conventional narratives, this book aims to recenter Tamil women’s long struggle for dignity on and off tea plantations by paying attention to the aspirations and labors with which they demand recognition for their work, make homes in the wake of dispossession, and desire better futures than those currently on offer. With clear, heartfelt prose, methodological imaginativeness, and careful attention to intersecting axes of power and distinction, this book not only makes essential contributions to the fields of anthropology and gender studies but also to scholars interested in South Asia, decoloniality, and ethical research methods. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In recent years, commodity chain analysis – the scholarly effort to piece together the production and consumption ends of various commodities – has really taken off. For goods ranging from cotton to coffee & tobacco to tea, scholars have brought cultivators and laborers into the same frame as factory workers, retailers, taste-makers, and consumers. At first glance, Mythri Jegathesan’s new book Tea & Solidarity: Tamil Women & Work in Postwar Sri Lanka (University of Washington Press, 2019) appears like yet another contribution to a burgeoning literature on the politics of tea’s supply chain. But the book, in fact, is so much more. Based on the author’s rich fieldwork conducted amongst Hill Country Tamil women living on tea plantations, the book uses feminist and decolonial methods to tell the long story of marginalization and struggle in a war-torn Sri Lanka. Hill Country Tamil women trace their descent from indentured coolies brought to Ceylon from southern India; as such, their stories have long been narrated largely as stories of victimization, of structural violence, landlessness, and dispossession. Challenging these conventional narratives, this book aims to recenter Tamil women’s long struggle for dignity on and off tea plantations by paying attention to the aspirations and labors with which they demand recognition for their work, make homes in the wake of dispossession, and desire better futures than those currently on offer. With clear, heartfelt prose, methodological imaginativeness, and careful attention to intersecting axes of power and distinction, this book not only makes essential contributions to the fields of anthropology and gender studies but also to scholars interested in South Asia, decoloniality, and ethical research methods. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In recent years, commodity chain analysis – the scholarly effort to piece together the production and consumption ends of various commodities – has really taken off. For goods ranging from cotton to coffee & tobacco to tea, scholars have brought cultivators and laborers into the same frame as factory workers, retailers, taste-makers, and consumers. At first glance, Mythri Jegathesan’s new book Tea & Solidarity: Tamil Women & Work in Postwar Sri Lanka (University of Washington Press, 2019) appears like yet another contribution to a burgeoning literature on the politics of tea’s supply chain. But the book, in fact, is so much more. Based on the author’s rich fieldwork conducted amongst Hill Country Tamil women living on tea plantations, the book uses feminist and decolonial methods to tell the long story of marginalization and struggle in a war-torn Sri Lanka. Hill Country Tamil women trace their descent from indentured coolies brought to Ceylon from southern India; as such, their stories have long been narrated largely as stories of victimization, of structural violence, landlessness, and dispossession. Challenging these conventional narratives, this book aims to recenter Tamil women’s long struggle for dignity on and off tea plantations by paying attention to the aspirations and labors with which they demand recognition for their work, make homes in the wake of dispossession, and desire better futures than those currently on offer. With clear, heartfelt prose, methodological imaginativeness, and careful attention to intersecting axes of power and distinction, this book not only makes essential contributions to the fields of anthropology and gender studies but also to scholars interested in South Asia, decoloniality, and ethical research methods. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In recent years, commodity chain analysis – the scholarly effort to piece together the production and consumption ends of various commodities – has really taken off. For goods ranging from cotton to coffee & tobacco to tea, scholars have brought cultivators and laborers into the same frame as factory workers, retailers, taste-makers, and consumers. At first glance, Mythri Jegathesan’s new book Tea & Solidarity: Tamil Women & Work in Postwar Sri Lanka (University of Washington Press, 2019) appears like yet another contribution to a burgeoning literature on the politics of tea’s supply chain. But the book, in fact, is so much more. Based on the author’s rich fieldwork conducted amongst Hill Country Tamil women living on tea plantations, the book uses feminist and decolonial methods to tell the long story of marginalization and struggle in a war-torn Sri Lanka. Hill Country Tamil women trace their descent from indentured coolies brought to Ceylon from southern India; as such, their stories have long been narrated largely as stories of victimization, of structural violence, landlessness, and dispossession. Challenging these conventional narratives, this book aims to recenter Tamil women’s long struggle for dignity on and off tea plantations by paying attention to the aspirations and labors with which they demand recognition for their work, make homes in the wake of dispossession, and desire better futures than those currently on offer. With clear, heartfelt prose, methodological imaginativeness, and careful attention to intersecting axes of power and distinction, this book not only makes essential contributions to the fields of anthropology and gender studies but also to scholars interested in South Asia, decoloniality, and ethical research methods. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
In recent years, commodity chain analysis – the scholarly effort to piece together the production and consumption ends of various commodities – has really taken off. For goods ranging from cotton to coffee & tobacco to tea, scholars have brought cultivators and laborers into the same frame as factory workers, retailers, taste-makers, and consumers. At first glance, Mythri Jegathesan’s new book Tea & Solidarity: Tamil Women & Work in Postwar Sri Lanka (University of Washington Press, 2019) appears like yet another contribution to a burgeoning literature on the politics of tea’s supply chain. But the book, in fact, is so much more. Based on the author’s rich fieldwork conducted amongst Hill Country Tamil women living on tea plantations, the book uses feminist and decolonial methods to tell the long story of marginalization and struggle in a war-torn Sri Lanka. Hill Country Tamil women trace their descent from indentured coolies brought to Ceylon from southern India; as such, their stories have long been narrated largely as stories of victimization, of structural violence, landlessness, and dispossession. Challenging these conventional narratives, this book aims to recenter Tamil women’s long struggle for dignity on and off tea plantations by paying attention to the aspirations and labors with which they demand recognition for their work, make homes in the wake of dispossession, and desire better futures than those currently on offer. With clear, heartfelt prose, methodological imaginativeness, and careful attention to intersecting axes of power and distinction, this book not only makes essential contributions to the fields of anthropology and gender studies but also to scholars interested in South Asia, decoloniality, and ethical research methods. Aparna Gopalan is a Ph.D. Candidate in Social Anthropology at Harvard University studying the reproduction of inequality through development projects in rural western India. Learn more about your ad choices. Visit megaphone.fm/adchoices
A recent UNDP report makes the astonishing claim that India has halved its poverty between 2006 and 2016. Moving us past the rosy picture, Alpa Shah and her co-author's multi-authored, masterful Ground Down by Growth: Tribe, Caste, Class and Inequality in 21st-Century India (Pluto Press, 2017) focuses on those left behind by, and indeed ground down by, India’s much touted growth. Based on intensive fieldwork in multiple locations across India, the book finds that in particular it is India’s ‘untouchables’ (Dalits) and ‘tribals’ (Adivasis) who toil at the bottom of the pyramid in thankless conditions and for little reward. Instead of eradicating inequalities of caste and tribe, the intensification of capitalism has in fact further entrenched them, transforming them into new mechanisms of oppression and accumulation. Analytical rigor paired with lucid prose makes this co-researched and co-authored book indispensable for scholars and citizens concerned with the Global South, inequality, capitalism, economic growth, and social difference. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
A recent UNDP report makes the astonishing claim that India has halved its poverty between 2006 and 2016. Moving us past the rosy picture, Alpa Shah and her co-author's multi-authored, masterful Ground Down by Growth: Tribe, Caste, Class and Inequality in 21st-Century India (Pluto Press, 2017) focuses on those left behind by, and indeed ground down by, India’s much touted growth. Based on intensive fieldwork in multiple locations across India, the book finds that in particular it is India’s ‘untouchables’ (Dalits) and ‘tribals’ (Adivasis) who toil at the bottom of the pyramid in thankless conditions and for little reward. Instead of eradicating inequalities of caste and tribe, the intensification of capitalism has in fact further entrenched them, transforming them into new mechanisms of oppression and accumulation. Analytical rigor paired with lucid prose makes this co-researched and co-authored book indispensable for scholars and citizens concerned with the Global South, inequality, capitalism, economic growth, and social difference. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
A recent UNDP report makes the astonishing claim that India has halved its poverty between 2006 and 2016. Moving us past the rosy picture, Alpa Shah and her co-author's multi-authored, masterful Ground Down by Growth: Tribe, Caste, Class and Inequality in 21st-Century India (Pluto Press, 2017) focuses on those left behind by, and indeed ground down by, India’s much touted growth. Based on intensive fieldwork in multiple locations across India, the book finds that in particular it is India’s ‘untouchables’ (Dalits) and ‘tribals’ (Adivasis) who toil at the bottom of the pyramid in thankless conditions and for little reward. Instead of eradicating inequalities of caste and tribe, the intensification of capitalism has in fact further entrenched them, transforming them into new mechanisms of oppression and accumulation. Analytical rigor paired with lucid prose makes this co-researched and co-authored book indispensable for scholars and citizens concerned with the Global South, inequality, capitalism, economic growth, and social difference. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
A recent UNDP report makes the astonishing claim that India has halved its poverty between 2006 and 2016. Moving us past the rosy picture, Alpa Shah and her co-author's multi-authored, masterful Ground Down by Growth: Tribe, Caste, Class and Inequality in 21st-Century India (Pluto Press, 2017) focuses on those left behind by, and indeed ground down by, India’s much touted growth. Based on intensive fieldwork in multiple locations across India, the book finds that in particular it is India’s ‘untouchables’ (Dalits) and ‘tribals’ (Adivasis) who toil at the bottom of the pyramid in thankless conditions and for little reward. Instead of eradicating inequalities of caste and tribe, the intensification of capitalism has in fact further entrenched them, transforming them into new mechanisms of oppression and accumulation. Analytical rigor paired with lucid prose makes this co-researched and co-authored book indispensable for scholars and citizens concerned with the Global South, inequality, capitalism, economic growth, and social difference. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
A recent UNDP report makes the astonishing claim that India has halved its poverty between 2006 and 2016. Moving us past the rosy picture, Alpa Shah and her co-author's multi-authored, masterful Ground Down by Growth: Tribe, Caste, Class and Inequality in 21st-Century India (Pluto Press, 2017) focuses on those left behind by, and indeed ground down by, India’s much touted growth. Based on intensive fieldwork in multiple locations across India, the book finds that in particular it is India’s ‘untouchables’ (Dalits) and ‘tribals’ (Adivasis) who toil at the bottom of the pyramid in thankless conditions and for little reward. Instead of eradicating inequalities of caste and tribe, the intensification of capitalism has in fact further entrenched them, transforming them into new mechanisms of oppression and accumulation. Analytical rigor paired with lucid prose makes this co-researched and co-authored book indispensable for scholars and citizens concerned with the Global South, inequality, capitalism, economic growth, and social difference. Aparna Gopalan is a Ph.D. student at Harvard University with interests in agrarian capitalism in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan’s Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity’ in the wake of the mortgage meltdown’s shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan’s Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity’ in the wake of the mortgage meltdown’s shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan’s Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity’ in the wake of the mortgage meltdown’s shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan’s Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity’ in the wake of the mortgage meltdown’s shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan’s Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity’ in the wake of the mortgage meltdown’s shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
When teaching a public course called “The Age of Debt” this winter break, I had the strange realization that one of the the most successful readings in that course, the one which most clearly explained the 2008 crisis and the financialized economy, was written by an English professor. It was Annie McClanahan’s Dead Pledges: Debt, Crisis, and Twenty-First Century Culture (Stanford University Press, 2016). The book is a masterful exploration of the cultural politics of the financial crisis and a powerful mediation on how to make sense of an era of unrepayable debts. As a review in the LA Review of Books notes, McClanahan has resurrected and repurposed the rich tradition of Marxist literary criticism which brought us Raymond Williams, analyzing post-crisis literature, photography, and cinema as cultural texts registering “a new ‘crisis subjectivity’ in the wake of the mortgage meltdown’s shattering revelations.” Dead Pledges is a must read. For whom? Well, anyone living in the 21st century, concerned about insurmountable debts, thinking of how culture and the economy transect each other, and striving for a radical politics fit for the mortgaged times in which we live. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In a world where heritage, culture, creativity, and the capacity to imagine are themselves commodified and sold under the banner of neoliberal freedom, (how) can art be harnessed for anti-capitalist agendas? At a time when scholars along all points of the political spectrum seem to agree that expressing their creativity is good for oppressed groups, whether because creativity makes them entrepreneurial or because creativity is an inherent challenge to capitalism, Dia Da Costa offers a refreshingly nuanced perspective on the dangers that creative economy discourses pose for radical activism. In Politicizing Creative Economy: Activism and a Hunger Called Theater (U Illinois Press, 2016)--her multisited ethnography focusing on two activist theater troupes in the Indian cities of Delhi and Ahmedabad--Da Costa shows how these ‘theaters of the oppressed’ exist alongside, fall prey to, re-appropriate, and jostle with capitalist discourses and definitions of ‘creative economy’ which seek to contain and tame the cultural production of oppressed groups. The first troupe Da Costa discusses is the Jan Natya Manch, a Communist-affiliated theater group consisting mainly of middle-class activists who valorize Delhi’s (factory) working-class albeit in a rapidly deindustrializing city, and offer a disenchanted, secular critique of Hindu nationalism albeit in a deeply religious milieu. The second troupe featured is Ahmedabad’s Budhan Theater, run by the lowly and criminalized Chhara caste who hope that through theater they can craft respectable livelihoods and achieve inclusion as citizens while at the same time critiquing the violences of the Indian capitalist state. By analyzing the possibilities and shortcomings inherent in both troupes’ practices and political approaches, Da Costa shows how carefully and critically studying the diversity of left politics is an important part of building solidarities which can ultimately resist fascist neoliberalism. Da Costa also shows how attending to the politics of affect and emotion can help create successful social mobilization; rather than simply lamenting how oppressed people don’t rise up, attention to affective politics helps us shape forms of activism which actually speak to people’s lives, hopes, and hungers. This book will be of interest to activists, radical educators, and scholars in fields ranging from feminist affect theory to development studies. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In a world where heritage, culture, creativity, and the capacity to imagine are themselves commodified and sold under the banner of neoliberal freedom, (how) can art be harnessed for anti-capitalist agendas? At a time when scholars along all points of the political spectrum seem to agree that expressing their creativity is good for oppressed groups, whether because creativity makes them entrepreneurial or because creativity is an inherent challenge to capitalism, Dia Da Costa offers a refreshingly nuanced perspective on the dangers that creative economy discourses pose for radical activism. In Politicizing Creative Economy: Activism and a Hunger Called Theater (U Illinois Press, 2016)--her multisited ethnography focusing on two activist theater troupes in the Indian cities of Delhi and Ahmedabad--Da Costa shows how these ‘theaters of the oppressed’ exist alongside, fall prey to, re-appropriate, and jostle with capitalist discourses and definitions of ‘creative economy’ which seek to contain and tame the cultural production of oppressed groups. The first troupe Da Costa discusses is the Jan Natya Manch, a Communist-affiliated theater group consisting mainly of middle-class activists who valorize Delhi’s (factory) working-class albeit in a rapidly deindustrializing city, and offer a disenchanted, secular critique of Hindu nationalism albeit in a deeply religious milieu. The second troupe featured is Ahmedabad’s Budhan Theater, run by the lowly and criminalized Chhara caste who hope that through theater they can craft respectable livelihoods and achieve inclusion as citizens while at the same time critiquing the violences of the Indian capitalist state. By analyzing the possibilities and shortcomings inherent in both troupes’ practices and political approaches, Da Costa shows how carefully and critically studying the diversity of left politics is an important part of building solidarities which can ultimately resist fascist neoliberalism. Da Costa also shows how attending to the politics of affect and emotion can help create successful social mobilization; rather than simply lamenting how oppressed people don’t rise up, attention to affective politics helps us shape forms of activism which actually speak to people’s lives, hopes, and hungers. This book will be of interest to activists, radical educators, and scholars in fields ranging from feminist affect theory to development studies. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In a world where heritage, culture, creativity, and the capacity to imagine are themselves commodified and sold under the banner of neoliberal freedom, (how) can art be harnessed for anti-capitalist agendas? At a time when scholars along all points of the political spectrum seem to agree that expressing their creativity is good for oppressed groups, whether because creativity makes them entrepreneurial or because creativity is an inherent challenge to capitalism, Dia Da Costa offers a refreshingly nuanced perspective on the dangers that creative economy discourses pose for radical activism. In Politicizing Creative Economy: Activism and a Hunger Called Theater (U Illinois Press, 2016)--her multisited ethnography focusing on two activist theater troupes in the Indian cities of Delhi and Ahmedabad--Da Costa shows how these ‘theaters of the oppressed' exist alongside, fall prey to, re-appropriate, and jostle with capitalist discourses and definitions of ‘creative economy' which seek to contain and tame the cultural production of oppressed groups. The first troupe Da Costa discusses is the Jan Natya Manch, a Communist-affiliated theater group consisting mainly of middle-class activists who valorize Delhi's (factory) working-class albeit in a rapidly deindustrializing city, and offer a disenchanted, secular critique of Hindu nationalism albeit in a deeply religious milieu. The second troupe featured is Ahmedabad's Budhan Theater, run by the lowly and criminalized Chhara caste who hope that through theater they can craft respectable livelihoods and achieve inclusion as citizens while at the same time critiquing the violences of the Indian capitalist state. By analyzing the possibilities and shortcomings inherent in both troupes' practices and political approaches, Da Costa shows how carefully and critically studying the diversity of left politics is an important part of building solidarities which can ultimately resist fascist neoliberalism. Da Costa also shows how attending to the politics of affect and emotion can help create successful social mobilization; rather than simply lamenting how oppressed people don't rise up, attention to affective politics helps us shape forms of activism which actually speak to people's lives, hopes, and hungers. This book will be of interest to activists, radical educators, and scholars in fields ranging from feminist affect theory to development studies. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art
In a world where heritage, culture, creativity, and the capacity to imagine are themselves commodified and sold under the banner of neoliberal freedom, (how) can art be harnessed for anti-capitalist agendas? At a time when scholars along all points of the political spectrum seem to agree that expressing their creativity is good for oppressed groups, whether because creativity makes them entrepreneurial or because creativity is an inherent challenge to capitalism, Dia Da Costa offers a refreshingly nuanced perspective on the dangers that creative economy discourses pose for radical activism. In Politicizing Creative Economy: Activism and a Hunger Called Theater (U Illinois Press, 2016)--her multisited ethnography focusing on two activist theater troupes in the Indian cities of Delhi and Ahmedabad--Da Costa shows how these ‘theaters of the oppressed’ exist alongside, fall prey to, re-appropriate, and jostle with capitalist discourses and definitions of ‘creative economy’ which seek to contain and tame the cultural production of oppressed groups. The first troupe Da Costa discusses is the Jan Natya Manch, a Communist-affiliated theater group consisting mainly of middle-class activists who valorize Delhi’s (factory) working-class albeit in a rapidly deindustrializing city, and offer a disenchanted, secular critique of Hindu nationalism albeit in a deeply religious milieu. The second troupe featured is Ahmedabad’s Budhan Theater, run by the lowly and criminalized Chhara caste who hope that through theater they can craft respectable livelihoods and achieve inclusion as citizens while at the same time critiquing the violences of the Indian capitalist state. By analyzing the possibilities and shortcomings inherent in both troupes’ practices and political approaches, Da Costa shows how carefully and critically studying the diversity of left politics is an important part of building solidarities which can ultimately resist fascist neoliberalism. Da Costa also shows how attending to the politics of affect and emotion can help create successful social mobilization; rather than simply lamenting how oppressed people don’t rise up, attention to affective politics helps us shape forms of activism which actually speak to people’s lives, hopes, and hungers. This book will be of interest to activists, radical educators, and scholars in fields ranging from feminist affect theory to development studies. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
In a world where heritage, culture, creativity, and the capacity to imagine are themselves commodified and sold under the banner of neoliberal freedom, (how) can art be harnessed for anti-capitalist agendas? At a time when scholars along all points of the political spectrum seem to agree that expressing their creativity is good for oppressed groups, whether because creativity makes them entrepreneurial or because creativity is an inherent challenge to capitalism, Dia Da Costa offers a refreshingly nuanced perspective on the dangers that creative economy discourses pose for radical activism. In Politicizing Creative Economy: Activism and a Hunger Called Theater (U Illinois Press, 2016)--her multisited ethnography focusing on two activist theater troupes in the Indian cities of Delhi and Ahmedabad--Da Costa shows how these ‘theaters of the oppressed’ exist alongside, fall prey to, re-appropriate, and jostle with capitalist discourses and definitions of ‘creative economy’ which seek to contain and tame the cultural production of oppressed groups. The first troupe Da Costa discusses is the Jan Natya Manch, a Communist-affiliated theater group consisting mainly of middle-class activists who valorize Delhi’s (factory) working-class albeit in a rapidly deindustrializing city, and offer a disenchanted, secular critique of Hindu nationalism albeit in a deeply religious milieu. The second troupe featured is Ahmedabad’s Budhan Theater, run by the lowly and criminalized Chhara caste who hope that through theater they can craft respectable livelihoods and achieve inclusion as citizens while at the same time critiquing the violences of the Indian capitalist state. By analyzing the possibilities and shortcomings inherent in both troupes’ practices and political approaches, Da Costa shows how carefully and critically studying the diversity of left politics is an important part of building solidarities which can ultimately resist fascist neoliberalism. Da Costa also shows how attending to the politics of affect and emotion can help create successful social mobilization; rather than simply lamenting how oppressed people don’t rise up, attention to affective politics helps us shape forms of activism which actually speak to people’s lives, hopes, and hungers. This book will be of interest to activists, radical educators, and scholars in fields ranging from feminist affect theory to development studies. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
If you want to read just one book to properly understand capitalism, let it be Tania Li’s award-winning 2014 book Land’s End: Capitalist Relations on an Indigenous Frontier (Duke University Press, 2014). This might seem like a strange choice: how can a study of a faraway and possibly exotic indigenous place shed light on “our” own global realities of jobless growth and rising inequality? But it can, and it does. The book is a masterpiece of social scientific scholarship and critical political praxis. Through a longitudinal ethnography conducted over twenty years, the book follows the consequences of Indonesian highlanders’ fateful decision to plant the booming cash crop of the 1990s, cacao. That decision, Li shows, was the reason that capitalism took root and developed apace in the highlands over the coming decades. All the telltale signs of capitalist relations emerged: land was privatized, commons eroded, classes differentiated, and wealth and poverty co-created. Instead of coming as an imposition from the outside, from the state or transnational corporations, capitalism grew within the highlands, in the intimate spaces between kin and neighbors who had all planted cacao hoping it would lead them to a better life and many of whom instead ran into a dead end -- land’s end. The dilemmas and challenges that land’s end brought are explored with care, compassion, and a critical eye in Li’s astonishingly lucid prose. The book is a challenge both to development discourse that insists that only capitalism can improve the lives of the rural poor, and to social movements which insist that indigenous people must be protected from capitalism’s unwanted encroachment. Neither of these two sides of the debate can account for the situation that many Lauje highlanders find themselves in - landless, jobless, dependent on the market for survival, desirous of joining the march for progress, and yet facing a grim future. Tania Li has once again brought to light the most critical and pressing issues of our time in a book that is a must-read for everyone who cares about poverty and inequality. Anthropologists, historians, economists, activists, policy-makers, and development professionals will all find a great deal of value in this remarkable work. I had the pleasure of speaking with Professor Li earlier today. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
If you want to read just one book to properly understand capitalism, let it be Tania Li’s award-winning 2014 book Land’s End: Capitalist Relations on an Indigenous Frontier (Duke University Press, 2014). This might seem like a strange choice: how can a study of a faraway and possibly exotic indigenous place shed light on “our” own global realities of jobless growth and rising inequality? But it can, and it does. The book is a masterpiece of social scientific scholarship and critical political praxis. Through a longitudinal ethnography conducted over twenty years, the book follows the consequences of Indonesian highlanders’ fateful decision to plant the booming cash crop of the 1990s, cacao. That decision, Li shows, was the reason that capitalism took root and developed apace in the highlands over the coming decades. All the telltale signs of capitalist relations emerged: land was privatized, commons eroded, classes differentiated, and wealth and poverty co-created. Instead of coming as an imposition from the outside, from the state or transnational corporations, capitalism grew within the highlands, in the intimate spaces between kin and neighbors who had all planted cacao hoping it would lead them to a better life and many of whom instead ran into a dead end -- land’s end. The dilemmas and challenges that land’s end brought are explored with care, compassion, and a critical eye in Li’s astonishingly lucid prose. The book is a challenge both to development discourse that insists that only capitalism can improve the lives of the rural poor, and to social movements which insist that indigenous people must be protected from capitalism’s unwanted encroachment. Neither of these two sides of the debate can account for the situation that many Lauje highlanders find themselves in - landless, jobless, dependent on the market for survival, desirous of joining the march for progress, and yet facing a grim future. Tania Li has once again brought to light the most critical and pressing issues of our time in a book that is a must-read for everyone who cares about poverty and inequality. Anthropologists, historians, economists, activists, policy-makers, and development professionals will all find a great deal of value in this remarkable work. I had the pleasure of speaking with Professor Li earlier today. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
If you want to read just one book to properly understand capitalism, let it be Tania Li’s award-winning 2014 book Land’s End: Capitalist Relations on an Indigenous Frontier (Duke University Press, 2014). This might seem like a strange choice: how can a study of a faraway and possibly exotic indigenous place shed light on “our” own global realities of jobless growth and rising inequality? But it can, and it does. The book is a masterpiece of social scientific scholarship and critical political praxis. Through a longitudinal ethnography conducted over twenty years, the book follows the consequences of Indonesian highlanders’ fateful decision to plant the booming cash crop of the 1990s, cacao. That decision, Li shows, was the reason that capitalism took root and developed apace in the highlands over the coming decades. All the telltale signs of capitalist relations emerged: land was privatized, commons eroded, classes differentiated, and wealth and poverty co-created. Instead of coming as an imposition from the outside, from the state or transnational corporations, capitalism grew within the highlands, in the intimate spaces between kin and neighbors who had all planted cacao hoping it would lead them to a better life and many of whom instead ran into a dead end -- land’s end. The dilemmas and challenges that land’s end brought are explored with care, compassion, and a critical eye in Li’s astonishingly lucid prose. The book is a challenge both to development discourse that insists that only capitalism can improve the lives of the rural poor, and to social movements which insist that indigenous people must be protected from capitalism’s unwanted encroachment. Neither of these two sides of the debate can account for the situation that many Lauje highlanders find themselves in - landless, jobless, dependent on the market for survival, desirous of joining the march for progress, and yet facing a grim future. Tania Li has once again brought to light the most critical and pressing issues of our time in a book that is a must-read for everyone who cares about poverty and inequality. Anthropologists, historians, economists, activists, policy-makers, and development professionals will all find a great deal of value in this remarkable work. I had the pleasure of speaking with Professor Li earlier today. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
If you want to read just one book to properly understand capitalism, let it be Tania Li’s award-winning 2014 book Land’s End: Capitalist Relations on an Indigenous Frontier (Duke University Press, 2014). This might seem like a strange choice: how can a study of a faraway and possibly exotic indigenous place shed light on “our” own global realities of jobless growth and rising inequality? But it can, and it does. The book is a masterpiece of social scientific scholarship and critical political praxis. Through a longitudinal ethnography conducted over twenty years, the book follows the consequences of Indonesian highlanders’ fateful decision to plant the booming cash crop of the 1990s, cacao. That decision, Li shows, was the reason that capitalism took root and developed apace in the highlands over the coming decades. All the telltale signs of capitalist relations emerged: land was privatized, commons eroded, classes differentiated, and wealth and poverty co-created. Instead of coming as an imposition from the outside, from the state or transnational corporations, capitalism grew within the highlands, in the intimate spaces between kin and neighbors who had all planted cacao hoping it would lead them to a better life and many of whom instead ran into a dead end -- land’s end. The dilemmas and challenges that land’s end brought are explored with care, compassion, and a critical eye in Li’s astonishingly lucid prose. The book is a challenge both to development discourse that insists that only capitalism can improve the lives of the rural poor, and to social movements which insist that indigenous people must be protected from capitalism’s unwanted encroachment. Neither of these two sides of the debate can account for the situation that many Lauje highlanders find themselves in - landless, jobless, dependent on the market for survival, desirous of joining the march for progress, and yet facing a grim future. Tania Li has once again brought to light the most critical and pressing issues of our time in a book that is a must-read for everyone who cares about poverty and inequality. Anthropologists, historians, economists, activists, policy-makers, and development professionals will all find a great deal of value in this remarkable work. I had the pleasure of speaking with Professor Li earlier today. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
If you want to read just one book to properly understand capitalism, let it be Tania Li’s award-winning 2014 book Land’s End: Capitalist Relations on an Indigenous Frontier (Duke University Press, 2014). This might seem like a strange choice: how can a study of a faraway and possibly exotic indigenous place shed light on “our” own global realities of jobless growth and rising inequality? But it can, and it does. The book is a masterpiece of social scientific scholarship and critical political praxis. Through a longitudinal ethnography conducted over twenty years, the book follows the consequences of Indonesian highlanders’ fateful decision to plant the booming cash crop of the 1990s, cacao. That decision, Li shows, was the reason that capitalism took root and developed apace in the highlands over the coming decades. All the telltale signs of capitalist relations emerged: land was privatized, commons eroded, classes differentiated, and wealth and poverty co-created. Instead of coming as an imposition from the outside, from the state or transnational corporations, capitalism grew within the highlands, in the intimate spaces between kin and neighbors who had all planted cacao hoping it would lead them to a better life and many of whom instead ran into a dead end -- land’s end. The dilemmas and challenges that land’s end brought are explored with care, compassion, and a critical eye in Li’s astonishingly lucid prose. The book is a challenge both to development discourse that insists that only capitalism can improve the lives of the rural poor, and to social movements which insist that indigenous people must be protected from capitalism’s unwanted encroachment. Neither of these two sides of the debate can account for the situation that many Lauje highlanders find themselves in - landless, jobless, dependent on the market for survival, desirous of joining the march for progress, and yet facing a grim future. Tania Li has once again brought to light the most critical and pressing issues of our time in a book that is a must-read for everyone who cares about poverty and inequality. Anthropologists, historians, economists, activists, policy-makers, and development professionals will all find a great deal of value in this remarkable work. I had the pleasure of speaking with Professor Li earlier today. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard University. Her research focuses on how managing surplus populations and tapping into fortunes at the “bottom-of-the-pyramid” are twin-logics that undergird poverty alleviation projects in rural Rajasthan. Learn more about your ad choices. Visit megaphone.fm/adchoices
Is microfinance the magic bullet that will end global poverty or is it yet another a form of predatory lending to the poor? In her new book Financializing Poverty: Labor and Risk in Indian Microfinance (Stanford University Press, 2018), Sohini Kar brings ethnography to bear on this urgent question. Drawing on fieldwork with a for-profit microfinance institution (MFI) and its intended beneficiaries in the Indian city of Kolkata, the book brings into view the perils of “financial inclusion” for the poor. Kar argues that new streams of credit are increasingly used to capitalize on poverty rather than to challenge it. Richly peopled, the book evinces a deep commitment to understanding economic life as it is lived and experienced by everyday people rather than through abstract models. We meet founders of MFIs remaking themselves with narratives of social business, loan officers trying to balance the performance of care with pressures of debt-recovery, poor women taking out consumption loans and striving for middle-class identities, and debt-ridden borrowers struggling to manage the costs of living and the pressures of repayment. The experiences of this cast of characters are framed within the larger histories of debt and power in Kolkata, in West Bengal, and in India more broadly. Financializing Poverty combines theoretical sophistication with clear and engaging prose to shed light on the ways in which profit is made off of poverty. The book will be of interest to readers in the fields of anthropology, economics, and development studies, as well as readers interested in South Asia and global poverty. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard. Learn more about your ad choices. Visit megaphone.fm/adchoices
Is microfinance the magic bullet that will end global poverty or is it yet another a form of predatory lending to the poor? In her new book Financializing Poverty: Labor and Risk in Indian Microfinance (Stanford University Press, 2018), Sohini Kar brings ethnography to bear on this urgent question. Drawing on fieldwork with a for-profit microfinance institution (MFI) and its intended beneficiaries in the Indian city of Kolkata, the book brings into view the perils of “financial inclusion” for the poor. Kar argues that new streams of credit are increasingly used to capitalize on poverty rather than to challenge it. Richly peopled, the book evinces a deep commitment to understanding economic life as it is lived and experienced by everyday people rather than through abstract models. We meet founders of MFIs remaking themselves with narratives of social business, loan officers trying to balance the performance of care with pressures of debt-recovery, poor women taking out consumption loans and striving for middle-class identities, and debt-ridden borrowers struggling to manage the costs of living and the pressures of repayment. The experiences of this cast of characters are framed within the larger histories of debt and power in Kolkata, in West Bengal, and in India more broadly. Financializing Poverty combines theoretical sophistication with clear and engaging prose to shed light on the ways in which profit is made off of poverty. The book will be of interest to readers in the fields of anthropology, economics, and development studies, as well as readers interested in South Asia and global poverty. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard. Learn more about your ad choices. Visit megaphone.fm/adchoices
Is microfinance the magic bullet that will end global poverty or is it yet another a form of predatory lending to the poor? In her new book Financializing Poverty: Labor and Risk in Indian Microfinance (Stanford University Press, 2018), Sohini Kar brings ethnography to bear on this urgent question. Drawing on fieldwork with a for-profit microfinance institution (MFI) and its intended beneficiaries in the Indian city of Kolkata, the book brings into view the perils of “financial inclusion” for the poor. Kar argues that new streams of credit are increasingly used to capitalize on poverty rather than to challenge it. Richly peopled, the book evinces a deep commitment to understanding economic life as it is lived and experienced by everyday people rather than through abstract models. We meet founders of MFIs remaking themselves with narratives of social business, loan officers trying to balance the performance of care with pressures of debt-recovery, poor women taking out consumption loans and striving for middle-class identities, and debt-ridden borrowers struggling to manage the costs of living and the pressures of repayment. The experiences of this cast of characters are framed within the larger histories of debt and power in Kolkata, in West Bengal, and in India more broadly. Financializing Poverty combines theoretical sophistication with clear and engaging prose to shed light on the ways in which profit is made off of poverty. The book will be of interest to readers in the fields of anthropology, economics, and development studies, as well as readers interested in South Asia and global poverty. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard. Learn more about your ad choices. Visit megaphone.fm/adchoices
Is microfinance the magic bullet that will end global poverty or is it yet another a form of predatory lending to the poor? In her new book Financializing Poverty: Labor and Risk in Indian Microfinance (Stanford University Press, 2018), Sohini Kar brings ethnography to bear on this urgent question. Drawing on fieldwork with a for-profit microfinance institution (MFI) and its intended beneficiaries in the Indian city of Kolkata, the book brings into view the perils of “financial inclusion” for the poor. Kar argues that new streams of credit are increasingly used to capitalize on poverty rather than to challenge it. Richly peopled, the book evinces a deep commitment to understanding economic life as it is lived and experienced by everyday people rather than through abstract models. We meet founders of MFIs remaking themselves with narratives of social business, loan officers trying to balance the performance of care with pressures of debt-recovery, poor women taking out consumption loans and striving for middle-class identities, and debt-ridden borrowers struggling to manage the costs of living and the pressures of repayment. The experiences of this cast of characters are framed within the larger histories of debt and power in Kolkata, in West Bengal, and in India more broadly. Financializing Poverty combines theoretical sophistication with clear and engaging prose to shed light on the ways in which profit is made off of poverty. The book will be of interest to readers in the fields of anthropology, economics, and development studies, as well as readers interested in South Asia and global poverty. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard.
Is microfinance the magic bullet that will end global poverty or is it yet another a form of predatory lending to the poor? In her new book Financializing Poverty: Labor and Risk in Indian Microfinance (Stanford University Press, 2018), Sohini Kar brings ethnography to bear on this urgent question. Drawing on fieldwork with a for-profit microfinance institution (MFI) and its intended beneficiaries in the Indian city of Kolkata, the book brings into view the perils of “financial inclusion” for the poor. Kar argues that new streams of credit are increasingly used to capitalize on poverty rather than to challenge it. Richly peopled, the book evinces a deep commitment to understanding economic life as it is lived and experienced by everyday people rather than through abstract models. We meet founders of MFIs remaking themselves with narratives of social business, loan officers trying to balance the performance of care with pressures of debt-recovery, poor women taking out consumption loans and striving for middle-class identities, and debt-ridden borrowers struggling to manage the costs of living and the pressures of repayment. The experiences of this cast of characters are framed within the larger histories of debt and power in Kolkata, in West Bengal, and in India more broadly. Financializing Poverty combines theoretical sophistication with clear and engaging prose to shed light on the ways in which profit is made off of poverty. The book will be of interest to readers in the fields of anthropology, economics, and development studies, as well as readers interested in South Asia and global poverty. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard. Learn more about your ad choices. Visit megaphone.fm/adchoices
Is microfinance the magic bullet that will end global poverty or is it yet another a form of predatory lending to the poor? In her new book Financializing Poverty: Labor and Risk in Indian Microfinance (Stanford University Press, 2018), Sohini Kar brings ethnography to bear on this urgent question. Drawing on fieldwork with a for-profit microfinance institution (MFI) and its intended beneficiaries in the Indian city of Kolkata, the book brings into view the perils of “financial inclusion” for the poor. Kar argues that new streams of credit are increasingly used to capitalize on poverty rather than to challenge it. Richly peopled, the book evinces a deep commitment to understanding economic life as it is lived and experienced by everyday people rather than through abstract models. We meet founders of MFIs remaking themselves with narratives of social business, loan officers trying to balance the performance of care with pressures of debt-recovery, poor women taking out consumption loans and striving for middle-class identities, and debt-ridden borrowers struggling to manage the costs of living and the pressures of repayment. The experiences of this cast of characters are framed within the larger histories of debt and power in Kolkata, in West Bengal, and in India more broadly. Financializing Poverty combines theoretical sophistication with clear and engaging prose to shed light on the ways in which profit is made off of poverty. The book will be of interest to readers in the fields of anthropology, economics, and development studies, as well as readers interested in South Asia and global poverty. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard. Learn more about your ad choices. Visit megaphone.fm/adchoices
Is microfinance the magic bullet that will end global poverty or is it yet another a form of predatory lending to the poor? In her new book Financializing Poverty: Labor and Risk in Indian Microfinance (Stanford University Press, 2018), Sohini Kar brings ethnography to bear on this urgent question. Drawing on fieldwork with a for-profit microfinance institution (MFI) and its intended beneficiaries in the Indian city of Kolkata, the book brings into view the perils of “financial inclusion” for the poor. Kar argues that new streams of credit are increasingly used to capitalize on poverty rather than to challenge it. Richly peopled, the book evinces a deep commitment to understanding economic life as it is lived and experienced by everyday people rather than through abstract models. We meet founders of MFIs remaking themselves with narratives of social business, loan officers trying to balance the performance of care with pressures of debt-recovery, poor women taking out consumption loans and striving for middle-class identities, and debt-ridden borrowers struggling to manage the costs of living and the pressures of repayment. The experiences of this cast of characters are framed within the larger histories of debt and power in Kolkata, in West Bengal, and in India more broadly. Financializing Poverty combines theoretical sophistication with clear and engaging prose to shed light on the ways in which profit is made off of poverty. The book will be of interest to readers in the fields of anthropology, economics, and development studies, as well as readers interested in South Asia and global poverty. Aparna Gopalan is a Ph.D. student in Social Anthropology at Harvard. Learn more about your ad choices. Visit megaphone.fm/adchoices
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