"In early twentieth century British India, prior to the arrival of digital medias and after the rise of nationalist political movements, a small-town paper from the margins became a key node for an Urdu journalism conversation with particular influence in the United Provinces and Punjab. Understanding this newspaper's rise shows how a print public characterized by bottom-up as well as top-down approaches influenced the evolution of a new type of Urdu public in 20th century South Asia. Addressing a gap in scholarship on Urdu media in the early 20th century, during the period where it underwent some of its most critical transformations, this book contributes a discursive and material analysis of a previously unexamined Urdu newspaper Madinah, augmenting its analysis with evidence from contemporary Urdu, English and Hindi papers, government records, private diaries, private library holdings, ethnographic interviews with families who owned and ran the newspaper, and training materials for newspaper printers. Madinah identified the Urdu newspaper conversation both explicitly and implicitly with Muslim identity, a commitment that became difficult to manage as the pro-Congress paper sought simultaneously to counter calls for Pakistan, to criticize Congress' treatment of Muslims, and to emphasize Urdu's necessary connection to Muslim identity. Since Madinah delineated the boundaries of a Muslim, public conversation in a way that emphasized rootedness to local politics and small urban spaces like Bijnor, this study demonstrates the necessity of considering spatial and temporal orientation in studies of the public in South Asia"--
In early twentieth century British India, prior to the arrival of digital medias and after the rise of nationalist political movements, a small-town paper from the margins of society became a key player in Urdu journalism. Published in the isolated market town of Bijnor, Madinah grew to hold influence across North India and the Punjab while navigating complex issues of religious and political identity. In Print and the Urdu Public, Megan Robb uses the previously unexamined perspective of the Madinah to consider Urdu print publics and urban life in South Asia. Through a discursive and material analysis of Madinah, the book explores how Muslims who had settled in ancestral qasbahs, or small towns, used newspapers to facilitate a new public consciousness. The book demonstrates how Madinah connected the Urdu newspaper conversation both explicitly and implicitly with Muslim identity and delineated the boundaries of a Muslim public conversation in a way that emphasized rootedness to local politics and small urban spaces. The case study of this influential but understudied newspaper reveals how a network of journalists with substantial ties to qasbahs produced a discourse self-consciously alternative to the Western-influenced, secularized cities. Megan Robb augments the analysis with evidence from contemporary Urdu, English, and Hindi papers, government records, private diaries, private library holdings, ethnographic interviews, and training materials for newspaper printers. This thoroughly researched volume recovers the erasure of qasbah voices and proclaims the importance of space and time in definitions of the public sphere in South Asia. Print and the Urdu Public demonstrates how an Urdu newspaper published from the margins became central to the Muslim public constituted in the first half of the twentieth century.
In late nineteenth-century South Asia, the arrival of print fostered a dynamic and interactive literary culture. There, within the pages of Urdu-language periodicals and newspapers, readers found a public sphere that not only catered to their interests but encouraged their reactions to featured content. Cosmopolitan Dreams brings this culture to light, showing how literature became a site in which modern daily life could be portrayed and satirized, the protocols of modernity challenged, and new futures imagined. Drawing on never-before-translated Urdu fiction and prose and focusing on the novel and satire, Jennifer Dubrow shows that modern Urdu literature was defined by its practice of self-critique and parody. Urdu writers resisted the cultural models offered by colonialism, creating instead a global community of imagination in which literary models could freely circulate and be readapted, mixed, and drawn upon to develop alternative lines of thinking. Highlighting the participation of readers and writers from diverse social and religious backgrounds, the book reveals an Urdu cosmopolis where lively debates thrived in newspapers, literary journals, and letters to the editor, shedding fresh light on the role of readers in shaping vernacular literary culture. Arguing against current understandings of Urdu as an exclusively Muslim language, Dubrow demonstrates that in the late nineteenth century, Urdu was a cosmopolitan language spoken by a transregional, transnational community that eschewed identities of religion, caste, and class. The Urdu cosmopolis pictured here was soon fractured by the forces of nationalism and communalism. Even so, Dubrow is able to establish the persistence of Urdu cosmopolitanism into the present and shows that Urdu’s strong tradition as a language of secular, critical modernity did not end in the late nineteenth century but continues to flourish in film, television, and on line. In lucid prose, Dubrow makes the dynamic world of colonial Urdu print culture come to life in a way that will interest scholars of modern Asian literatures, South Asian literature and history, cosmopolitanism, and the history of print culture.
Using primarily Urdu sources from the nineteenth century, this book allows us to rethink notions of 'the Muslim', in its numerous, complex and often contradictory forms, which emerged in colonial North India after 1857. Allowing the self-representation of Muslimness and its manifestations to emerge, it contrasts how the colonial British 'made Muslims' very differently compared to how the community envisaged themselves. A key argument made here contests the general sense of the narrative of lamentation, decay, decline, and a sense of self-pity and ruination, by proposing a different condition, that of zillat, a condition which gave rise to much self-reflection resulting in action, even if it was in the form of writing and expression. By questioning how and when a Muslim community emerged in colonial India, the book unsettles the teleological explanation of the Partition of India and the making of Pakistan.
The History of the Book in South Asia covers not only the various modern states that make up South Asia today but also a multitude of languages and scripts. For centuries it was manuscripts that dominated book production and circulation, and printing technology only began to make an impact in the late eighteenth century. Print flourished in the colonial period and in particular lithographic printing proved particularly popular in South Asia both because it was economical and because it enabled multi-script printing. There are now vibrant publishing cultures in the nation states of South Asia, and the essays in this volume cover the whole range from palm-leaf manuscripts to contemporary print culture.
The Deoband movement—a revivalist movement within Sunni Islam that quickly spread from colonial India to Pakistan, Afghanistan, Bangladesh, and even the United Kingdom and South Africa—has been poorly understood and sometimes feared. Despite being one of the most influential Muslim revivalist movements of the last two centuries, Deoband’s connections to the Taliban have dominated the attention it has received from scholars and policy-makers alike. Revival from Below offers an important corrective, reorienting our understanding of Deoband around its global reach, which has profoundly shaped the movement’s history. In particular, the author tracks the origins of Deoband’s controversial critique of Sufism, how this critique travelled through Deobandi networks to South Africa, as well as the movement’s efforts to keep traditionally educated Islamic scholars (`ulama) at the center of Muslim public life. The result is a nuanced account of this global religious network that argues we cannot fully understand Deoband without understanding the complex modalities through which it spread beyond South Asia.
This book explores the ways in which colonial administrators constructed knowledge about the society and culture of India and the processes through which that knowledge has shaped past and present Indian reality.
Some of the key benefits of studying from Arundeep’s Book are : 1. C hapter-wise/Topic-wise presentaion for systemaic and methodical study. 2. Strictly based on the latest CBSE Curriculum released on 7th July 2020 for Academic Year 2020-21, following the latest NCERT Textbooks. 3. Previous Years’ Question Papers with Marking Scheme & Toppers’ Answers for exam-oriented study. 4. Questions form various competencies including-conceptual understanding, creative expression, reasoning, justifying and applying literary conventions. 5. Latest Typologies of Questions developed by Arundeep’s Editorial Board included.