Specters Of Mother India

A historical analysis of a book-inspired controversy that in its dimensions rivalled Hernnstein and Murray's "The Bell Curve" and Rushdie's "The Satanic Verses" and brought forth a new political collectivity in India's women.

Specters of Mother India tells the complex story of one episode that became the tipping point for an important historical transformation. The event at the center of the book is the massive international controversy that followed the 1927 publication of Mother India, an exposé written by the American journalist Katherine Mayo. Mother India provided graphic details of a variety of social ills in India, especially those related to the status of women and to the particular plight of the country’s child wives. According to Mayo, the roots of the social problems she chronicled lay in an irredeemable Hindu culture that rendered India unfit for political self-government. Mother India was reprinted many times in the United States, Great Britain, and India; it was translated into more than a dozen languages; and it was reviewed in virtually every major publication on five continents. Sinha provides a rich historical narrative of the controversy surrounding Mother India, from the book’s publication through the passage in India of the Child Marriage Restraint Act in the closing months of 1929. She traces the unexpected trajectory of the controversy as critics acknowledged many of the book’s facts only to overturn its central premise. Where Mayo located blame for India’s social backwardness within the beliefs and practices of Hinduism, the critics laid it at the feet of the colonial state, which they charged with impeding necessary social reforms. As Sinha shows, the controversy became a catalyst for some far-reaching changes, including a reconfiguration of the relationship between the political and social spheres in colonial India and the coalescence of a collective identity for women.

Mother India, published in 1927, was a polemical book by the American author Katherine Mayo. In her book, Mayo attacked society, religion and culture of the country of India.Written against the Indian demands for self-rule and independence from British rule, the book pointed to the treatment of India's women, the untouchables, animals, dirt, and the character of its nationalistic politicians. Mayo singled out the allegedly rampant and fatally weakening sexuality of its males to be at the core of all problems, leading to masturbation, rape, homosexuality, prostitution, venereal diseases, and, most importantly, premature sexual intercourse and maternity. The book created an outrage across India, and it was burned along with her effigy. It was criticised by Mahatma Gandhi as a "report of a drain inspector sent out with the one purpose of opening and examining the drains of the country to be reported upon". The book prompted over fifty angry books and pamphlets to be published to highlight Mayo's errors and false perception of Indian society, which had become a powerful influence on the American people's view of India.

Making the case for a new kind of visual history, The Goddess and the Nation charts the pictorial life and career of Bharat Mata, “Mother India,” the Indian nation imagined as mother/goddess, embodiment of national territory, and unifying symbol for the country’s diverse communities. Soon after Mother India’s emergence in the late nineteenth century, artists, both famous and amateur, began to picture her in various media, incorporating the map of India into her visual persona. The images they produced enabled patriotic men and women in a heterogeneous population to collectively visualize India, affectively identify with it, and even become willing to surrender their lives for it. Filled with illustrations, including 100 in color, The Goddess and the Nation draws on visual studies, gender studies, and the history of cartography to offer a rigorous analysis of Mother India’s appearance in painting, print, poster art, and pictures from the late nineteenth century to the present. By exploring the mutual entanglement of the scientifically mapped image of India and a (Hindu) mother/goddess, Sumathi Ramaswamy reveals Mother India as a figure who relies on the British colonial mapped image of her dominion to distinguish her from the other goddesses of India, and to guarantee her novel status as embodiment, sign, and symbol of national territory. Providing an exemplary critique of ideologies of gender and the science of cartography, Ramaswamy demonstrates that images do not merely reflect history; they actively make it. In The Goddess and the Nation, she teaches us about pictorial ways of learning the form of the nation, of how to live with it—and ultimately to die for it.

This innovative work of historical anthropology explores how India's Dalits, or ex-untouchables, transformed themselves from stigmatized subjects into citizens. Anupama Rao's account challenges standard thinking on caste as either a vestige of precolonial society or an artifact of colonial governance. Focusing on western India in the colonial and postcolonial periods, she shines a light on South Asian historiography and on ongoing caste discrimination, to show how persons without rights came to possess them and how Dalit struggles led to the transformation of such terms of colonial liberalism as rights, equality, and personhood. Extending into the present, the ethnographic analyses of The Caste Question reveal the dynamics of an Indian democracy distinguished not by overcoming caste, but by new forms of violence and new means of regulating caste.

In today’s world of unequal globalization, Bangladesh has drawn international attention for the spate of factory disasters that have taken the lives of numerous garment workers, mostly young women. The contemporary garment industry—and the labor organizing pushing back—draws on a long history of gendered labor division and exploitation in East Bengal, the historical antecedent of Bangladesh. Yet despite the centrality of women’s labor to anticolonial protest and postcolonial state-building, historiography has struggled with what appears to be its absence from the archive. Poulomi Saha offers an innovative account of women’s political labor in East Bengal over more than a century, one that suggests new ways to think about textiles and the gendered labors of their making. An Empire of Touch argues that women have articulated—in writing, in political action, in stitching—their own desires in their own terms. They produce narratives beyond women’s empowerment and independence as global and national projects; they refuse critical pronouncements of their own subjugation. Saha follows the historical traces of how women have claimed their own labor, contending that their political commitments are captured in the material objects of their manufacture. Her analysis of the production of historical memory through and by the bodies of women spans British colonialism and American empire, anticolonial nationalism to neoliberal globalization, depicting East Bengal between development economics and postcolonial studies. Through a material account of text and textile, An Empire of Touch crafts a new narrative of gendered political labor under empire.

Queering India is the first book to provide an understanding of same-sex love and eroticism in Indian culture and society. The essays focus on pre-colonial, colonial, and post-colonial gay and lesbian life in India to provide a comprehensive look at a much neglected topic. The topics are wide-ranging, considering film, literature, popular culture, historical and religious texts, law and other aspects of life in India. Specifically, the essays cover such issues as Deepa Mehta's recent and controversial film, Fire, which focused on lesbian relationships in India; the Indian penal code which outlaws homosexual acts; a case of same-sex love and murder in colonial India; homophobic fiction and homoerotic advertising in current day India; and lesbian subtext in Hindu scripture. All of the essays are original to the collection. Queering India promises to change the way we understand India as well as gay and lesbian life and sexuality around the world.

Reforming the World offers a sophisticated account of how and why, in the late nineteenth and early twentieth centuries, American missionaries and moral reformers undertook work abroad at an unprecedented rate and scale. Looking at various organizations such as the Young Men's Christian Association and the Student Volunteer Movement for Foreign Missions, Ian Tyrrell describes the influence that the export of American values had back home, and explores the methods and networks used by reformers to fashion a global and nonterritorial empire. He follows the transnational American response to internal pressures, the European colonies, and dynamic changes in global society. Examining the cultural context of American expansionism from the 1870s to the 1920s, Tyrrell provides a new interpretation of Christian and evangelical missionary work, and he addresses America's use of "soft power." He describes evangelical reform's influence on American colonial and diplomatic policy, emphasizes the limits of that impact, and documents the often idiosyncratic personal histories, aspirations, and cultural heritage of moral reformers such as Margaret and Mary Leitch, Louis Klopsch, Clara Barton, and Ida Wells. The book illustrates that moral reform influenced the United States as much as it did the colonial and quasi-colonial peoples Americans came in contact with, and shaped the architecture of American dealings with the larger world of empires through to the era of Woodrow Wilson. Investigating the wide-reaching and diverse influence of evangelical reform movements, Reforming the World establishes how transnational organizing played a vital role in America's political and economic expansion.