File Name: sumathi ramaswamy the goddess and the nation .zip
- Body Language: The Somatics of Nationalism in Tamil India
- Book Review: Ramaswamy, The Goddess and the Nation
- The Goddess and the Nation
Why and how do debates about the form and disposition of our Earth shape enlightened subjectivity and secular worldliness in colonial modernity?
How are narratives communicated to us? What do we actually feel pride towards? In this episode, we look at what symbols and devices propel national pride, specifically in India. Thanks to Professor Grace Woods-Puckett, my advisor, for her invaluable feedback, and to Manu for never seeming to tire of me expressing my love, or asking him questions about Bharat Mata or his national anthem.
Body Language: The Somatics of Nationalism in Tamil India
The too-brief discussion of secularization , which deploys a further contrast between "secular" and "transcendental theology," does not help much. The phrase "theology of ordinary life" itself appears to be somewhat of an oxymoron, as it combines the speculations of elites with the mundane practices of the masses, and also elides the distinction between traditions focused on doxa and those focused on praxis. The ways in which the laws of purity and pollution, and hindu law more generally, articulate with the caste system are acknowledged , but not made a focus of the book.
All in all, davis has given us a readable, reliable, and highly sophisticated account of the principles of hindu law that will be of interest to all scholars of hinduism and of comparative law. By sumathi ramaswamy. The visual image of the hindu goddess Bharat mata mother india superimposed upon a map of india has become nearly ubiquitous in the modern period as a symbol of the nation, of the sacrality of the hindu goddess, and of a patriotic vision of the bounty of india.
But how did the cartographic image and the image of the goddess come to be juxtaposed? What is the relationship between the scientific cartographic image and the religious iconography of the hindu goddess, Bharat mata? And how did this visual iconography come to be so prevalent and compelling for the nationalist project? After capturing her audience with this anecdote, she then provides readers with a detailed pictorial history of Bharat mata as an iconographic visual and emotive image, one that inspired and oriented many nationalist movements in the late colonial period and into the twentieth century.
Chapter 5 addresses the salient question of why Bharat mata is envisioned as an essential supplement to the scientific-geographic cartography of the nation. The epilogue begins with a pointed analysis of the historical role of peasants, villagers, and the poor of india as a barometer for the success or failure of the nationalist project. The text dialogues with postcolonial theorists and could be used quite effectively in advanced undergraduate and graduate seminar courses on modern india, contemporary hinduism, and postcolonial theory to articulate the underacknowledged importance of visual media in the construction of late colonial and postcolonial modernities.
Colonial administrators used the map as a regulative implement "in order to make land visually legible for rule and resource management and for determining sovereignty and policing borders" Certainly, ramaswamy is correct in positing the importance of cartography and the geographic sciences for the colonial enterprise of accruing both knowledge and power in the service of domination and governance.
This terminology seems even more misplaced because it appears to work against ramaswamy's larger argument which renders these artisans as sophisticated and clever subversives, reconfiguring visually what was initially an implement of domination. As she explains, "undoubtedly the barefoot is in contested intimacy with command cartography, as it dislodges the state's highly invested map form from official contexts of production and use and then reembeds it-sometimes to the point of only faint resemblance-in its own pictorial productions.
Thus, might we not conceive of the indian anthropomorphic-sacred supplement to the attempted colonial commandeering of the cartography of india as a brilliant and complex act of resistance to colonial domination? These nationalistic artisans transform the sterile product of enlightenment rationality and geographical science the cartographic map into a wholly indian and predominantly Hindu-another point that might warrant a more aggressive analysis in the text symbol of loyalty and patriotism emboldened by the "feminine" characteristics of love, self-sacrifice, and service.
Perhaps "barefoot" is not the best term to describe those who would administrate such a careful, clever, political, and above all calculated move with such extensive historical precedent. The aim of the Zvi Ben-dor Benite's book is to discuss narrative portrayals of the ten lost tribes of israel, from the book of isaiah to the Book of mormon.
Chapter 1 describes the historical background of biblical times. Chapter 2 discusses the legend of the lost tribes in iV ezra The vision of ezra and sambatyon. Chapter 4 discusses stories about david hareuveni ca. Chapter 5, "Concordia mundi," describes how european scholars and travelers looked for the tribes in seventeenth-century America. Chapter 6 is entitled "hopes of israel" named after r. By Zvi Ben-dor Benite. Related Papers.
By Zainab Cheema. Alai, Special Maps of Persia. By Rudolph Rudi Matthee. MF Husain's Modern India. By Karline McLain. By Partha Parker. Download pdf. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account? Click here to sign up.
Book Review: Ramaswamy, The Goddess and the Nation
Outlets around the most important word in the sentence , the world took notice of the Associated Press bulletin and, even though the protagonist had injured his back in a hard-landing after reaching the considerable altitude of almost m, reduced people in all corners of the globe to laughter. Still many felt profoundly confused for Hughes, a. How was it possible that someone versed in the proverbial rocket science believed that the Earth is flat? How could you reconcile these branches of knowledge if they do not seem to stem from the same tree? Indeed, our modernity and if you wish postmodernity seems grounded in the fact that the world is round. The premise of the book under review is the history of how this fact came to be taught, discussed and appropriated in various political agendas in colonial and post-colonial India. The Conquest of the World as a Globe is not a systematic study in the history of education or, more particularly, geography.
A history of the role that images of Mother India played in helping a vast, heterogeneous population to imagine the Indian nation and associate themselves with it. Visual Practices and Ideologies in Modern India. The Goddess and the Nation. EN English Deutsch. Your documents are now available to view. Confirm Cancel. Sumathi Ramaswamy.
Author: Sumathi Ramaswamy. 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. The book belongs on the shelf of all serious South Asian scholars graduate level and beyond of visual media, history, and gender. It also provides an important socio-political narrative for scholars who examine art, media, and visual culture in India in the modern period. Karan, Geographical Review. Going far beyond delivering only a formalistic catalogue of this icon, Ramaswamy.
The Goddess and the Nation
Body and Representation pp Cite as. As I hope to show in this paper, this deployment suggests that the nation is not merely a political, economic, and ideological entity; it is also, crucially, a somatic formation in which the body of the woman, and the vulnerable, violated woman in particular, is critically implicated. I propose that images of the shared womb, blood, milk, and tears of the female embodiment s of the nation were circulated in Tamil India to enable the forging of the community, and the communion of the citizenry. These were, in essence, the somatic building blocks with which the nation and its constituency were constructed in this part of the subcontinent. But in making this argument for nationalism in southern India, this essay points to the fact that not just there but in other parts of the modern world, the nation resides, literally and symbolically, in the bodies of its citizenry; these bodies in turn constitute the national body politic.