27 Till as recently as two hundred years ago, India was a manuscript culture meaning that the printed text did not exist. When the transition took place from a manuscript culture to a print one, it seems to have taken place with great ease, implying that the shift was made without much murmurs and complaints from at least the native, elite sections of society. This book looks at the emergence of the first printed newspapers in colonial Calcutta, India (1780-1820).
27 Till as recently as two hundred years ago, India was a manuscript culture meaning that the printed text did not exist. When the transition took pla...
The emergence of print culture in colonial Bengal, in the last two decades of the eighteenth century, under the East India Company, is largely an untold story. Calcutta would become the capital of the British empire, and the realm of print culture played an important role in maintaining and perpetuating British rights to this colonial territory. The history of how this realm of print culture evolved in Calcutta is central to this book. Ships that sailed from England carried books; printing presses were brought all the way from Europe and with the help of Indians, a realm of imperial print...
The emergence of print culture in colonial Bengal, in the last two decades of the eighteenth century, under the East India Company, is largely an unto...
In the newly established realm of print culture set up by the Britishers in the last two decades of the eighteenth century, it did not take long for the natives to pick up the new technology, and the English language. This process of exchange and learning was made possible through close interaction. In this book, I have looked at the broader canvas of how natives, in the first few decades of the nineteenth century, were involved in the imperial realm of print as compositors, writers, booksellers, printers, teachers and translators, mastering and replicating all aspects of print culture and...
In the newly established realm of print culture set up by the Britishers in the last two decades of the eighteenth century, it did not take long for t...
The focus in this brief essay-book is to retrieve the voice of a nineteenth century subaltern in Bengal, India, Rani Rashmoni (1793-1861) and the conditions under which she lived. By having a dialogue with a subject from the past, by recuperating a history that has been elided by feminist historians, we are compelled to conclude that Rani Rashmoni was an agent on her own rights. Oftentimes, we have to be willing to venture into documented sources out of the norm in order to create a space from where we can make ethical contact with the subaltern, even if the subaltern seems not to have any...
The focus in this brief essay-book is to retrieve the voice of a nineteenth century subaltern in Bengal, India, Rani Rashmoni (1793-1861) and the cond...
The Gospel of Sri Ramakrishna has an a-historical appeal that cuts across generations, time periods, geo-social spaces and lifestyle choices. The text or the person is not the sole belonging of a particular institution or a group of people. We belong to a generation that is flippant in our habits and our notions of Indian-ness and the world, and we flirt with global cultures. And yet, The Gospel does make sense. One can imagine Sri Ramakrishna, examining us benevolently, and questioning us about our lifestyles; never judging us but engaging with us and having a discussion, so that we...
The Gospel of Sri Ramakrishna has an a-historical appeal that cuts across generations, time periods, geo-social spaces and lifestyle choices. The text...
In order to create a feminist genealogy in India, we need to be able to incorporate a diverse range of voices of women. As there is some documented source on the lives of women who were directly connected to Sri Ramakrishna, we should also embrace these narratives when establishing a tradition of the lives of women who were living in the nineteenth century in India. This book looks at the lives of two female disciples of Sri Ramakrishna, the mystic saint who lived in the nineteenth century, at Dakshineshwar, near Calcutta. I examine the lives of Lakshmi Devi (1864-1926), Sri Ramakrishna's...
In order to create a feminist genealogy in India, we need to be able to incorporate a diverse range of voices of women. As there is some documented so...
In the last two decades of the eighteenth century, a realm of print culture evolved in Calcutta serving the needs of empire. The East India Company used this realm--which printed news, gossip, Oriental scholarship, literary journals--to establish and maintain its control over the territories. Moreover, the printed scholarship of the scholar-administrators of the East India Company reveals their belief that print technology was a step into modernity, a move away from Indian scribal culture. Print culture, in Bengal pre-1800 was produced for a non-native audience, that was also located in...
In the last two decades of the eighteenth century, a realm of print culture evolved in Calcutta serving the needs of empire. The East India Company us...
The Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) was adopted in 1979 by the UN General Assembly, and can be seen as an international bill of rights for women. All countries that have accepted the Convention are compelled to follow up with a series of measures that would end all forms of discrimination against women. Any country that has ratified or acceded to the Convention, is legally and morally obliged to ensure that women are not discriminated against, or oppressed. If the purpose of CEDAW is to end all acts of discrimination against women by...
The Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) was adopted in 1979 by the UN General Assembly, and can be seen...
