When I was a little girl, my parents bought me a childrenâs edition of Pride and Prejudice. Ever since, I have loved Jane Austenâs works. As I grew older, I really enjoyed learning about her, and researching the history of her times. I hope you will enjoy reading these books as much as I did!
This beautifully illustrated book explores Austenâs life and her interactions with the world as a novelist.
Janeâs teenage writings, her music books, and the story of her surviving pelisse (a type of coat) are all discussed, along with the magic of her remaining correspondence. (Sadly, after Jane died, her sister Cassandra burnt many of her letters to protect her emotional life from strangersâ prying eyes).
Austenâs fiction manuscripts, several of which survive, offer clues to how she worked. Janeâs status as a novelist at the time of her death in 1817 is also discussed, and compared with her competitors.
This collection of essays offers an intimate history of Austen's art and life told through objects associated with her personally and with the era in which she lived. Her teenage notebooks, music albums, pelisse-coat, letters, the homemade booklets in which she composed her novels and the portraits made of her during her life all feature in this lavishly illustrated collection.
By interpreting the outrageous literary jokes in her early notebooks we can glimpse the shared reading activities of Jane and her family, together with the love of satire and home entertainment which can be traced in the subtler humour ofâŚ
Though religious violence is an odd obsession for a nice guy like me, the topic was forced on me. Having lived for years in the Indian Punjab, I was struck by the uprising of Sikhs in the 1980s. I wanted to know why, and what religion had to do with it. These could have been my own students. It is easy to understand why bad people do bad things, but why do good peopleâoften with religious visions of peaceâemploy such savage acts of violence? This is the question that has propelled me through a half-dozen books, including the recent When God Stops Fighting: How Religious Violence Ends.
Those who know the field of religious violence may find my choice of Ashis Nandyâs book of essays to be a peculiar one since it deals with a variety of issues besides religious violence. But one of his essays, âThe Discrete Charms of Indian Terrorists,â is worth the price of the book. In it, Nandy describes the remarkably civil behavior of young Sikh activists who hijacked an Indian plane in the 1980s. He then goes on to disagree with Gandhi that terrorism necessarily absolutizes a conflict, and he rejects the common perspective, especially in the West, that terrorism is always evil. Though Nandyâs analysis does not fit all, or perhaps most, instances of religion-related terrorism it makes us reconsider our assumptions about the use of violence in certain situations.
One of India's leading public intellectuals, Ashis Nandy is a highly influential critic of modernity, science, nationalism, and secularism. In this, his most important collection of essays so far, he seeks to locate cultural forms and languages of being and thinking that defy the logic and hegemony of the modern West. The core of the volume consists of two ambitious, deeply probing essays, one on the early success of psychoanalysis in India, the other on the justice meted out by the Tokyo War Crimes Tribunal to the defeated Japanese. Both issues are viewed in the context of the psychology ofâŚ
Richard Nisbett is one of the worldâs preeminent psychologists. His thinking is primarily about thought, but it is extremely wide-ranging â from biopsychology to social psychology to criminology to philosophy. His influence on philosophy has been compared to that of Freud and Skinner.
The book shows some of the remarkable ways that Eastern and Western thought differs. I read the book 10 years before a brilliant Chinese student named Kaiping Peng came to work with me and told me right off the bat that I thought linearly and logically and he thought non-linearly and dialectically. That sounded like an exaggeration, but Nakamuraâs book encouraged me to take Peng seriously. Our research together showed he was absolutely right. East Asian thought was shown by our experiments to be radically different in many ways from Western thought.
Thereâs a surging Western school of thought which claims that thereâs no Asia. Really? Just look at my personal cultural connections with all corners of Asia. As a Hindu Sindhi Singaporean, I can relate directly to India and Southeast Asia, which has an Indic base. My name, âMahbubaniâ, has Arabic/Persian roots. âMahbubâ means âbelovedâ. My mother took me to Buddhist temples when I was a boy, too, giving me an intimate connection with China, Japan, and Korea. In short, Asia is intimately connected. The goal of my ten books has been to give voice to the larger Asian story in a world imprisoned by Western perspectives.
As the great Asian renaissance gathers momentum in the 21st century, many young Asians will begin to rediscover their own cultures and civilizations, just as the West did in its first cultural renaissance in the 15th century. Few understand classical Indian civilization as well as Amartya Sen does.
Since Asian cultures are associated with despotism and Western cultures with individual liberties, Sen says, âThe claim that the basic ideas underlying freedom and tolerance have been central to Western culture over the millennia and are somehow alien to Asia is, I believe, entirely rejectable.â Living up to the spirit of the title of his book, Sen demonstrates in this book that heâs an argumentative Indian and Asian. Argumentative Asians will eventually win the argument with the West.
From Nobel prize-winning economist Amartya Sen, The Argumentative Indian: Writings on Indian Culture, History and Identity brings together an illuminating selection of writings on contemporary India.
India is an immensely diverse country with many distinct pursuits, vastly different convictions, widely divergent customs and a veritable feast of viewpoints.
Out of these conflicting views spring a rich tradition of skeptical argument and cultural achievement which is critically important, argues Amartya Sen, for the success of India's democracy, the defence of its secular politics, the removal of inequalities related to class, caste, gender and community, and the pursuit of sub-continental peace.
I love stories, and as a child I found that some of the best and most powerful stories I ever heard were those that people told about the past. When I grew up, I pursued a career as an academic archaeologist and historian, and I am now Professor of Classical Archaeology at the University of Vienna. But while I am of course interested in the past, in recent years I have been increasingly thinking about the politics of the past as well. Why do we choose to celebrate some stories about the past and not others? I have found these books all useful in helping me to think through this.
This book really brought it home to me how classics (that is, the study of ancient Greece and Rome) was implicated in the politics of the past, and specifically in the ideology of the British Empire. It has been quite influential within the discipline of classics, and there is now a whole subfield that considers the political uses of classics.
This extraordinary book provides a detailed account of the relationship between classical antiquity and the British colonial presence in India. It examines some of the great figures of the colonial period such as Gandhi, Nehru, Macaulay, Jowett, and William Jones, and covers a range of different disciplines as it sweeps from the eighteenth century to the end of the British Raj in the twentieth.
Using a variety of materials, including archival documents and familiar texts, Vasunia shows how classical culture pervaded the thoughts and minds of the British colonizers. His book highlights the many Indian receptions of Greco-Roman antiquity andâŚ
Growing up in post-WWII Europe, young peopleâs anxiety was often channelled into searching for âlost worldsâ, places hope could be nurtured and ancient solutions revived. So I encountered Atlantis and Lemuria and other imagined places but also learned, from training as a geologist, that once-populated lands had actually been submerged. Myths and legends often contain grains of observational truth at their heart. The more âsubmergence storiesâ I research, from Australia through India and across northwest Europe, the more I realize how much we have forgotten about undersea human pasts. And how our navigation of the future could be improved by understanding them.
Sometimes English readers are never exposed to histories in other languages but I feel personally indebted to Sumathi Ramaswamy for this monumental scientific study of Tamil traditions about the âlost landâ of Kumari Kandam. It is not merely comprehensive but leads its reader through Tamil literature and poetry to express the profundity of loss associated with this landâs submergence. Which may conceivably have informed western stories about Lemuria in the Indian Ocean.
During the nineteenth century, Lemuria was imagined as a land that once bridged India and Africa but disappeared into the ocean millennia ago, much like Atlantis. A sustained meditation on a lost place from a lost time, this elegantly written book is the first to explore Lemuria's incarnations across cultures, from Victorian-era science to Euro-American occultism to colonial and postcolonial India. The Lost Land of Lemuria widens into a provocative exploration of the poetics and politics of loss to consider how this sentiment manifests itself in a fascination with vanished homelands, hidden civilizations, and forgotten peoples. More than a considerationâŚ
I'm a historian of global capitalism and South Asia, writing about corporations as they are and how they could be. I've looked at India with the eyes of an outsider, drawing on my experiences growing up in 1990s Eastern Europe during a time of political upheaval and shock privatizations as the old communist order crumbled. Having witnessed the rise of a new class of monopolists and oligarchs in its stead, I became interested in the many different ways capitalists exercise power in society over time and around the world, and how we as ordinary citizens relate to them. I'm now interested in thinkers, activists, and entrepreneurs who have tried to experiment with alternatives.
Readers are spoiled for choice when it comes to investigative journalism and narrative non-fiction about contemporary India, but Siddhartha Debâs collection of essays (titled after F. Scott Fitzgerald) stands out in a crowded field. Though a decade old, it has not lost any of its relevance or punch. Deb profiles a series of unforgettable figures, from a controversial upstart businessman to emigrant engineers, peasant revolutionaries, informal industrial workers, and a waitress who serves the rich and powerful. The book moves seamlessly from the city to the countryside, exposing both the aspirations and the frustrations of capitalism as it is really lived and felt by a wide cross-section of people across India.
A Globe and Mail Best Books of the Year 2011 Title
Siddhartha Deb grew up in a remote town in the northeastern hills of India and made his way to the United States via a fellowship at Columbia. Six years after leaving home, he returned as an undercover reporter for The Guardian, working at a call center in Delhi in 2004, a time when globalization was fast proceeding and Thomas L. Friedman declared the world flat. Deb's experience interviewing the call-center staff led him to undertake this book and travel throughout the subcontinent.
