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How do writing and literacy reshape the ways a language and its literature are imagined? If All the World Were Paper explores this question in the context of Hindi, the most widely spoken language in Southern Asia and the fourth most widely spoken language in the world today. Emerging onto the literary scene of India in the mid-fourteenth century, the vernacular of Hindi quickly acquired a place alongside “classical” languages like Sanskrit and Persian as a medium of literature and scholarship. The material and social processes through which it came to be written down and the particular form that it took—as illustrated storybooks, loose-leaf textbooks, personal notebooks, and holy scriptures—played a critical role in establishing Hindi as a language capable of transmitting poetry, erudition, and even revelation.If All the World Were Paper combines close readings of literary and scholastic works with an examination of hundreds of handwritten books from precolonial India to tell the story of Hindi literature's development and reveal the relationships among ideologies of writing, material practices, and literary genres. Tyler W. Williams forcefully argues for a new approach to the literary archive, demonstrating how the ways books were inscribed, organized, and used can tell us as much about their meaning and significance as the texts within them. This book sets out a novel program for engaging with the archive of Hindi and of South Asian languages more broadly at a moment when much of that archive faces existential threats.

Malaysian Chinese (Mahua) literature is marginalized on several fronts. In the international literary space, which privileges the West, Malaysia is considered remote. The institutions of modern Chinese literature favor mainland China, Taiwan, and Hong Kong. Within Malaysia, only texts in Malay, the national language, are considered national literature by the state. However, Mahua authors have produced creative and thought-provoking works that have won growing critical recognition, showing Malaysia to be a laboratory for imaginative Chinese writing.Highlighting Mahua literature's distinctive mode of evolution, Cheow Thia Chan demonstrates that authors'grasp of their marginality in the world-Chinese literary space has been the impetus for—rather than a barrier to—aesthetic inventiveness. He foregrounds the historical links between Malaysia and other Chinese-speaking regions, tracing how Mahua writers engage in the “worlding” of modern Chinese literature by navigating interconnected literary spaces. Focusing on writers including Lin Cantian, Han Suyin, Wang Anyi, and Li Yongping, whose works craft signature literary languages, Chan examines narrative representations of multilingual social realities and authorial reflections on colonial Malaya or independent Malaysia as valid literary terrain. Delineating the inter-Asian “crossings” of Mahua literary production—physical journeys, interactions among social groups, and mindset shifts—from the 1930s to the 2000s, he contends that new perspectives from the periphery are essential to understanding the globalization of modern Chinese literature. By emphasizing the inner diversities and connected histories in the margins, Malaysian Crossings offers a powerful argument for remapping global Chinese literature and world literature.

Winner, 2024 Columbia University Press Distinguished Book AwardCo-winner, 2023 AIPS Book Prize, American Institute of Pakistan StudiesFinalist, 2023 Richard Wall Memorial Award, Theatre Library AssociationFrom news about World War II to the broadcasting of music from popular movies, radio played a crucial role in an increasingly divided South Asia for more than half a century. Radio for the Millions examines the history of Hindi-Urdu radio during the height of its popularity from the 1930s to the 1980s, showing how it created transnational communities of listeners.Isabel Huacuja Alonso argues that despite British, Indian, and Pakistani politicians'efforts to usurp the medium for state purposes, radio largely escaped their grasp. She demonstrates that the medium enabled listeners and broadcasters to resist the cultural, linguistic, and political agendas of the British colonial administration and the subsequent independent Indian and Pakistani governments. Rather than being merely a tool of nation building in South Asia, radio created affective links that defied state agendas, policies, and borders. It forged an enduring transnational soundscape, even after the 1947 Partition had made a united India a political impossibility.Huacuja Alonso traces how people engaged with radio across news, music, and drama broadcasts, arguing for a more expansive definition of what it means to listen. She develops the concept of “radio resonance” to understand how radio relied on circuits of oral communication such as rumor and gossip and to account for the affective bonds this “talk” created. By analyzing Hindi film-song radio programs, she demonstrates how radio spurred new ways of listening to cinema. Drawing on a rich collection of sources, including newly recovered recordings, listeners'letters to radio stations, original interviews with broadcasters, and archival documents from across three continents, Radio for the Millions rethinks assumptions about how the medium connects with audiences.

In an interconnected world, literature moves through transnational networks, crosses borders, and bridges diverse cultures. In these ways, literature can bring people closer together. Today, as hopes for globalization wane and exclusionary nationalism is on the march, can literature still offer new ways of relating with others? Comparative literature has long been under the spell of circulation, contact, connectivity, and mobility—what if it instead sought out their antitheses?States of Disconnect examines the breakdown of transnationalism through readings of literary texts that express aversion to pairing ideas of China and India. Focusing on practices of comparison, Adhira Mangalagiri considers how these texts articulate the undesirability or impossibility of relating with national others, tracing portrayals of violence, silence, and distance. She proposes the concept of “disconnect”: a crisis of transnationalism perceptible in moments when a connection is severed, interrupted, or disavowed. Despite their apparent insularity, texts of disconnect offer possibilities for relating ethically across national borders while resisting both narrow nationalisms and globalized habits of thought. Reading a variety of largely untranslated twentieth-century Chinese and Hindi short stories, novels, and poems, Mangalagiri develops three new strategies for comparison—friction, ellipses, and contingency—that together comprise a critical vocabulary of disconnect. Foregrounding transnationalism's discontents, States of Disconnect offers a different path by which literary texts can cultivate a critical sensibility for making sense of a world rife with division.

Literature is often assumed to be monolingual: publishing rights are sold on the basis of linguistic territories and translated books are assumed to move from one “original” language to another. Yet a wide range of contemporary literary works mix and meld two or more languages, incorporating translation into their composition. How are these multilingual works translated, and what are the cultural and political implications of doing so?In Literature in Motion, Ellen Jones offers a new framework for understanding literary multilingualism, emphasizing how authors and translators can use its defamiliarizing and disruptive potential to resist conventions of form and dominant narratives about language and gender. Examining the connection between translation and multilingualism in contemporary literature, she considers its significance for the theory, practice, and publishing of literature in translation. Jones argues that translation does not conflict with multilingual writing's subversive potential. Instead, we can understand multilingualism and translation as closely intertwined creative strategies through which other forms of textual and conceptual hybridity, fluidity, and disruption are explored.Jones addresses both well-known and understudied writers from across the American hemisphere who explore the spaces between languages as well as genders, genres, and textual versions, reading their work alongside their translations. She focuses on U.S. Latinx authors Susana Chávez-Silverman, Junot Díaz, and Giannina Braschi, who write in different forms of “Spanglish,” as well as the Brazilian writer Wilson Bueno, who combines Portuguese and Spanish, or “Portunhol,” with the indigenous language Guarani, and whose writing is rendered into “Frenglish” by Canadian translator Erín Moure.

For over five hundred years, Muslim dynasties ruled parts of northern and central India, starting with the Ghurids in the 1190s through the fracturing of the Mughal Empire in the early eighteenth century. Scholars have long drawn upon works written in Persian and Arabic about this epoch, yet they have neglected the many histories that India's learned elite wrote about Indo-Muslim rule in Sanskrit. These works span the Delhi Sultanate and Mughal Empire and discuss Muslim-led kingdoms in the Deccan and even as far south as Tamil Nadu. They constitute a major archive for understanding significant cultural and political changes that shaped early modern India and the views of those who lived through this crucial period.Audrey Truschke offers a groundbreaking analysis of these Sanskrit texts that sheds light on both historical Muslim political leaders on the subcontinent and how premodern Sanskrit intellectuals perceived the “Muslim Other.” She analyzes and theorizes how Sanskrit historians used the tools of their literary tradition to document Muslim governance and, later, as Muslims became an integral part of Indian cultural and political worlds, Indo-Muslim rule. Truschke demonstrates how this new archive lends insight into formulations and expressions of premodern political, social, cultural, and religious identities. By elaborating the languages and identities at play in premodern Sanskrit historical works, this book expands our historical and conceptual resources for understanding premodern South Asia, Indian intellectual history, and the impact of Muslim peoples on non-Muslim societies.At a time when exclusionary Hindu nationalism, which often grounds its claims on fabricated visions of India's premodernity, dominates the Indian public sphere, The Language of History shows the complexity and diversity of the subcontinent's past.

In the seventeenth century, Japanese popular prose flourished as waves of newly literate readers gained access to the printed word. Commercial publishers released vast numbers of titles in response to readers'hunger for books that promised them potent knowledge. However, traditional literary histories of this period position the writings of Ihara Saikaku at center stage, largely neglecting the breadth of popular prose.In the first comprehensive study of the birth of Japanese commercial publishing, Laura Moretti investigates the vibrant world of vernacular popular literature. She marshals new data on the magnitude of the seventeenth-century publishing business and highlights the diversity and porosity of its publishing genres. Moretti explores how booksellers sparked interest among readers across the spectrum of literacies and demonstrates how they tantalized consumers with vital ethical, religious, societal, and interpersonal knowledge. She recasts books as tools for knowledge making, arguing that popular prose engaged its audience cognitively as well as aesthetically and emotionally to satisfy a burgeoning curiosity about the world. Crucially, Moretti shows, readers experienced entertainment within the didactic, finding pleasure in the profit gained from acquiring knowledge by interacting with transformative literature. Drawing on a rich variety of archival materials to present a vivid portrait of seventeenth-century Japanese publishing, Pleasure in Profit also speaks to broader conversations about the category of the literary by offering a new view of popular prose that celebrates plurality.

From starry-eyed fans with dreams of fame to cotton entrepreneurs turned movie moguls, the Bombay film industry has historically energized a range of practices and practitioners, playing a crucial and compelling role in the life of modern India. Bombay Hustle presents an ambitious history of Indian cinema as a history of material practice, bringing new insights to studies of media, modernity, and the late colonial city.Drawing on original archival research and an innovative transdisciplinary approach, Debashree Mukherjee offers a panoramic portrait of the consolidation of the Bombay film industry during the talkie transition of the 1920s–1940s. In the decades leading up to independence in 1947, Bombay became synonymous with marketplace thrills, industrial strikes, and modernist experimentation. Its burgeoning film industry embodied Bombay's spirit of “hustle,” gathering together and spewing out the many different energies and emotions that characterized the city. Bombay Hustle examines diverse sites of film production—finance, pre-production paperwork, casting, screenwriting, acting, stunts—to show how speculative excitement jostled against desires for scientific management in an industry premised on the struggle between contingency and control. Mukherjee develops the concept of a “cine-ecology” in order to examine the bodies, technologies, and environments that collectively shaped the production and circulation of cinematic meaning in this time. The book thus brings into view a range of marginalized film workers, their labor and experiences; forgotten film studios, their technical practices and aesthetic visions; and overlooked connections among media practices, geographical particularities, and historical exigencies.

In this book, Patton E. Burchett offers a path-breaking genealogical study of devotional (bhakti) Hinduism that traces its understudied historical relationships with tantra, yoga, and Sufism. Beginning in India's early medieval “Tantric Age” and reaching to the present day, Burchett focuses his analysis on the crucial shifts of the early modern period, when the rise of bhakti communities in North India transformed the religious landscape in ways that would profoundly affect the shape of modern-day Hinduism.A Genealogy of Devotion illuminates the complex historical factors at play in the growth of bhakti in Sultanate and Mughal India through its pivotal interactions with Indic and Persianate traditions of asceticism, monasticism, politics, and literature. Shedding new light on the importance of Persian culture and popular Sufism in the history of devotional Hinduism, Burchett's work explores the cultural encounters that reshaped early modern North Indian communities. Focusing on the Rāmānandī bhakti community and the tantric Nāth yogīs, Burchett describes the emergence of a new and Sufi-inflected devotional sensibility—an ethical, emotional, and aesthetic disposition—that was often critical of tantric and yogic religiosity. Early modern North Indian devotional critiques of tantric religiosity, he shows, prefigured colonial-era Orientalist depictions of bhakti as “religion” and tantra as “magic.” Providing a broad historical view of bhakti, tantra, and yoga while simultaneously challenging dominant scholarly conceptions of them, A Genealogy of Devotion offers a bold new narrative of the history of religion in India.

In the early years of the twenty-first century, China and India have emerged as world powers. In many respects, this is a return to the historical norm for both countries. For much of the early modern period, China and India were global leaders in a variety of ways. In this book, prominent scholars seek to understand modern China and India through an unprecedented comparative analysis of their long histories.Using new sources, making new connections, and reexamining old assumptions, noted scholars of China and India pair up in each chapter to tackle major questions by combining their expertise. What China and India Once Were details how these two cultural giants arrived at their present state, considers their commonalities and divergences, assesses what is at stake in their comparison, and, more widely, questions whether European modernity provides useful contrasts. In jointly composed chapters, contributors explore ecology, polity, gender relations, religion, literature, science and technology, and more, to provide the richest comparative account ever offered of China and India before the modern era. What China and India Once Were establishes innovative frameworks for understanding the historical and cultural roots of East and South Asia in global context, drawing on the variety of Asian pasts to offer new ways of thinking about Asian presents.

Applying cutting-edge psychiatric theories to an analysis of online Taliban literature in four languages, Neil Krishan Aggarwal constructs a game-changing narrative of the organization's broad appeal and worldview.Aggarwal, a cultural psychiatrist, focuses on the Taliban's creation of culture, evoking religion in Arabic and English writings, nationalism in Dari sources, and regionalism in Urdu texts. The group also promotes a specific form of argumentation, citing religious scriptures in Arabic works, canonical poets in Dari and Urdu writings, and scholars and journalists in English publications. Aggarwal shows how the Taliban categorize all Muslims as members and all non-Muslims as outsiders; how they convince Muslims of the need for violence; and how they apply the insider/outsider dichotomy to foreign policy. By understanding these themes, Aggarwal argues, we can craft better countermessaging strategies.

Culture of Encounters documents the fascinating exchange between the Persian-speaking Islamic elite of the Mughal Empire and traditional Sanskrit scholars, which engendered a dynamic idea of Mughal rule essential to the empire's survival. This history begins with the invitation of Brahman and Jain intellectuals to King Akbar's court in the 1560s, then details the numerous Mughal-backed texts they and their Mughal interlocutors produced under emperors Akbar, Jahangir (1605–1627), and Shah Jahan (1628–1658). Many works, including Sanskrit epics and historical texts, were translated into Persian, elevating the political position of Brahmans and Jains and cultivating a voracious appetite for Indian writings throughout the Mughal world. The first book to read these Sanskrit and Persian works in tandem, Culture of Encounters recasts the Mughal Empire as a polyglot polity that collaborated with its Indian subjects to envision its sovereignty. The work also reframes the development of Brahman and Jain communities under Mughal rule, which coalesced around carefully selected, politically salient memories of imperial interaction. Along with its groundbreaking findings, Culture of Encounters certifies the critical role of the sociology of empire in building the Mughal polity, which came to irrevocably shape the literary and ruling cultures of early modern India.

Prior to the nineteenth century, South Asian dictionaries, glossaries, and vocabularies reflected a hierarchical vision of nature and human society. By the turn of the twentieth century, the modern dictionary had democratized and politicized language. Compiled'scientifically'through'historical principles,'the modern dictionary became a concrete symbol of a nation's arrival on the world stage. Following this phenomenon from the late seventeenth century to the present, Negotiating Languages casts lexicographers as key figures in the political realignment of South Asia under British rule and in the years after independence. Their dictionaries document how a single, mutually intelligible language evolved into two competing registers—Urdu and Hindi—and became associated with contrasting religious and nationalist goals. Each chapter in this volume focuses on a key lexicographical work and its fateful political consequences. Recovering texts by overlooked and even denigrated authors, Negotiating Languages provides insight into the forces that turned intimate speech into a potent nationalist politics, intensifying the passions that partitioned the Indian subcontinent.

In thirteenth-century Maharashtra, a new vernacular literature emerged to challenge the hegemony of Sanskrit, a language largely restricted to men of high caste. In a vivid and accessible idiom, this new Marathi literature inaugurated a public debate over the ethics of social difference grounded in the idiom of everyday life. The arguments of vernacular intellectuals pushed the question of social inclusion into ever-wider social realms, spearheading the development of a nascent premodern public sphere that valorized the quotidian world in sociopolitical terms.The Quotidian Revolution examines this pivotal moment of vernacularization in Indian literature, religion, and public life by investigating courtly donative Marathi inscriptions alongside the first extant texts of Marathi literature: the Lilacaritra (1278) and the Jñanesvari (1290). Novetzke revisits the influence of Chakradhar (c. 1194), the founder of the Mahanubhav religion, and Jnandev (c. 1271), who became a major figure of the Varkari religion, to observe how these avant-garde and worldly elites pursued a radical intervention into the social questions and ethics of the age. Drawing on political anthropology and contemporary theories of social justice, religion, and the public sphere, The Quotidian Revolution explores the specific circumstances of this new discourse oriented around everyday life and its lasting legacy: widening the space of public debate in a way that presages key aspects of Indian modernity and democracy.

The essays in this volume, which lie at the intersection of the study of literature, social theory, and intellectual history, locate serious reflections on modernity's complexities in the vibrant currents of modern Indian literature, particularly in the realms of fiction, poetry, and autobiography. Sudipta Kaviraj shows that Indian writers did more than adopt new literary trends in the nineteenth and twentieth centuries. They deployed these innovations to interrogate fundamental philosophical questions of modernity. Issues central to modern European social theory grew into significant themes within Indian literary reflection, such as the influence of modernity on the nature of the self, the nature of historicity, the problem of evil, the character of power under the conditions of modern history, and the experience of power as felt by an individual subject of the modern state. How does modern politics affect the personality of a sensitive individual? Is love possible between intensely self-conscious people, and how do individuals cope with the transience of affections or the fragility of social ties? Kaviraj argues that these inquiries inform the heart of modern Indian literary tradition and that writers, such as Bankimchandra Chattopadhyay, Rabindranath Tagore, and Sibnath Sastri, performed immeasurably important work helping readers to think through the predicament of modern times.

Writing Resistance is the first close study of the growing body of contemporary Hindi-language Dalit (low caste) literature in India. The Dalit literary movement has had an immense sociopolitical and literary impact on various Indian linguistic regions, yet few scholars have attempted to situate the form within contemporary critical frameworks. Laura R. Brueck's approach goes beyond recognizing and celebrating the subaltern speaking, emphasizing the sociopolitical perspectives and literary strategies of a range of contemporary Dalit writers working in Hindi.Brueck explores several essential questions: what makes Dalit literature Dalit? What makes it good? Why is this genre important, and where does it oppose or intersect with other bodies of Indian literature? She follows the debate among Dalit writers as they establish a specifically Dalit literary critical approach, underscoring the significance of the Dalit literary sphere as a'counterpublic'generating contemporary Dalit social and political identities. Brueck then performs close readings of contemporary Hindi Dalit literary prose narratives, focusing on the aesthetic and stylistic strategies deployed by writers whose class, gender, and geographic backgrounds shape their distinct voices. By reading Dalit literature as literature, this study unravels the complexities of its sociopolitical and identity-based origins.

Where do ideas fit into historical accounts that take an expansive, global view of human movements and events? Teaching scholars of intellectual history to incorporate transnational perspectives into their work, while also recommending how to confront the challenges and controversies that may arise, this original resource explains the concepts, concerns, practice, and promise of'global intellectual history,'featuring essays by leading scholars on various approaches that are taking shape across the discipline.The contributors to Global Intellectual History explore the different ways in which one can think about the production, dissemination, and circulation of'global'ideas and ask whether global intellectual history can indeed produce legitimate narratives. They discuss how intellectuals and ideas fit within current conceptions of global frames and processes of globalization and proto-globalization, and they distinguish between ideas of the global and those of the transnational, identifying what each contributes to intellectual history. A crucial guide, this collection sets conceptual coordinates for readers eager to map an emerging area of study.

Annually during the months of autumn, Bengal hosts three interlinked festivals to honor its most important goddesses: Durga, Kali, and Jagaddhatri. While each of these deities possesses a distinct iconography, myth, and character, they are all martial. Durga, Kali, and Jagaddhatri often demand blood sacrifice as part of their worship and offer material and spiritual benefits to their votaries. Richly represented in straw, clay, paint, and decoration, they are similarly displayed in elaborately festooned temples, thronged by thousands of admirers. The first book to recount the history of these festivals and their revelry, rivalry, and nostalgic power, this volume marks an unprecedented achievement in the mapping of a major public event. Rachel Fell McDermott describes the festivals'origins and growth under British rule. She identifies their iconographic conventions and carnivalesque qualities and their relationship to the fierce, Tantric sides of ritual practice. McDermott confronts controversies over the tradition of blood sacrifice and the status-seekers who compete for symbolic capital. Expanding her narrative, she takes readers beyond Bengal's borders to trace the transformation of the goddesses and their festivals across the world. McDermott's work underscores the role of holidays in cultural memory, specifically the Bengali evocation of an ideal, culturally rich past. Under the thrall of the goddess, the social, political, economic, and religious identity of Bengalis takes shape.

Namdev is a central figure in the cultural history of India, especially within the field of bhakti, a devotional practice that has created publics of memory for over eight centuries. Born in the Marathi-speaking region of the Deccan in the late thirteenth century, Namdev is remembered as a simple, low-caste Hindu tailor whose innovative performances of devotional songs spread his fame widely. He is central to many religious traditions within Hinduism, as well as to Sikhism, and he is a key early literary figure in Maharashtra, northern India, and Punjab. In the modern period, Namdev appears throughout the public spheres of Marathi and Hindi and in India at large, where his identity fluctuates between regional associations and a quiet, pan-Indian, nationalist-secularist profile that champions the poor, oppressed, marginalized, and low caste. Christian Lee Novetzke considers the way social memory coheres around the figure of Namdev from the sixteenth century to the present, examining the practices that situate Namdev's memory in multiple historical publics. Focusing primarily on Maharashtra and drawing on ethnographies of devotional performance, archival materials, scholarly historiography, and popular media, especially film, Novetzke vividly illustrates how religious communities in India preserve their pasts and, in turn, create their own historical narratives.