In Ghostly Past, Capitalist Presence, Tithi Bhattacharya maps the role that Bengali ghosts and ghost stories played in constituting the modern Indian nation, and the religious ideas seeded therein, as it emerged in dialogue with European science. Bhattacharya introduces readers to the multifarious habits and personalities of Bengal’s traditional ghosts and investigates and mourns their eventual extermination. For Bhattacharya, British colonization marked a transition from the older, multifaith folk world of traditional ghosts to newer and more frightening specters. These "modern" Bengali ghosts, borne out of a new rationality, were homogeneous specters amenable to "scientific" speculation and invoked at séance sessions in elite drawing rooms. Reading literature alongside the colonial archive, Bhattacharya uncovers a new reordering of science and faith from the middle of the nineteenth century. She argues that these shifts cemented the authority of a rising upper-caste colonial elite who expelled the older ghosts in order to recast Hinduism as the conscience of the Indian nation. In so doing, Bhattacharya reveals how capitalism necessarily reshaped Bengal as part of the global colonial project.
The organizers of the International Women’s Strike “cut through the corporate feminist ‘Lean In’ noise to offer a feminism rooted not just in intersectionality . . . but also in economic justice”—for readers of Roxane Gay and Rebecca Solnit (Vogue). Feminism shouldn’t start—or stop—with seeing women represented at the top of society. It should start with the 99%. Unaffordable housing, poverty wages, inadequate healthcare, border policing, climate change—these are not what you ordinarily hear feminists talking about. But aren’t they the biggest issues for the vast majority of women around the globe? Taking as its inspiration the new wave of feminist militancy that has erupted globally, this manifesto makes a simple but powerful case: feminism shouldn’t start—or stop—with the drive to have women represented at the top of their professions. It must focus on those at the bottom, and fight for the world they deserve. And that means targeting capitalism. Feminism must be anticapitalist, eco-socialist and antiracist.
The organizers of the International Women’s Strike “cut through the corporate feminist ‘Lean In’ noise to offer a feminism rooted not just in intersectionality . . . but also in economic justice”—for readers of Roxane Gay and Rebecca Solnit (Vogue). Feminism shouldn’t start—or stop—with seeing women represented at the top of society. It should start with the 99%. Unaffordable housing, poverty wages, inadequate healthcare, border policing, climate change—these are not what you ordinarily hear feminists talking about. But aren’t they the biggest issues for the vast majority of women around the globe? Taking as its inspiration the new wave of feminist militancy that has erupted globally, this manifesto makes a simple but powerful case: feminism shouldn’t start—or stop—with the drive to have women represented at the top of their professions. It must focus on those at the bottom, and fight for the world they deserve. And that means targeting capitalism. Feminism must be anticapitalist, eco-socialist and antiracist.
In Ghostly Past, Capitalist Presence, Tithi Bhattacharya maps the role that Bengali ghosts and ghost stories played in constituting the modern Indian nation, and the religious ideas seeded therein, as it emerged in dialogue with European science. Bhattacharya introduces readers to the multifarious habits and personalities of Bengal’s traditional ghosts and investigates and mourns their eventual extermination. For Bhattacharya, British colonization marked a transition from the older, multifaith folk world of traditional ghosts to newer and more frightening specters. These "modern" Bengali ghosts, borne out of a new rationality, were homogeneous specters amenable to "scientific" speculation and invoked at séance sessions in elite drawing rooms. Reading literature alongside the colonial archive, Bhattacharya uncovers a new reordering of science and faith from the middle of the nineteenth century. She argues that these shifts cemented the authority of a rising upper-caste colonial elite who expelled the older ghosts in order to recast Hinduism as the conscience of the Indian nation. In so doing, Bhattacharya reveals how capitalism necessarily reshaped Bengal as part of the global colonial project.
This book offers an understanding of subjective well-being (SWB) in the Indian context across ages and strata. It discusses the conceptualization and measurement of both subjective well-being (SWB) and subjective ill-being (SIB) through a multi-phased research study. The structure of SWB and development, standardization, and indexing of an SWB Measure provide insights on how the SWB Measure can enable nations to find out the national level of SWB/SIB for its citizens. The index may be useful in identifying the level of people’s well-being or ill-being. It explores the possibility of implications and interventions in optimizing SWB both at the individual and collective levels. It is a consolidated account of the work done in SWB research, particularly with a cultural focus from the Indian context. This book has a wide application for students, researchers, psychometricians, practitioners, policymakers, and all individuals interested in concepts like SWB and Happiness.
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