Educating the (neoliberal) citizen: reflections from India
by Arun Kumar
Published in 'Development in Practice'. 2012.
Citizenship has gained considerable popular currency in development and is increasingly being used to represent its... more Citizenship has gained considerable popular currency in development and is increasingly being used to represent its objectives and outcomes. The popular conceptualisations of citizenship have not remained unaffected by neo-liberalism, which has established itself firmly as the dominant development framework. In mapping the neo-liberal influences in conceptualisations and expressions of citizenship – evidenced in the work of 11 NGOs in India – the present article interrogates its limitations and effects on development outcomes. The article calls for the need to leverage the inherent plurality of citizenship more substantively by infusing the discourse of rights.
Influence of the history of archaeological thought in South Asia on the understanding of ancient states and empires, including the prevalence of Colonial and Orientalist modes of interpretation.
by Seetal Gahir
32 views
Seen by: and 10 more'Afghanisation' of the Security Sector: An Assessment
Co-authored with Shanthie Mariet D'Souza, Published in CLAWS Journal (Summer 2011), pp. 116-28.
Continuing symbolic and high profile suicide attacks in Afghanistan pose questions to the claims by the United States... more Continuing symbolic and high profile suicide attacks in Afghanistan pose questions to the claims by the United States that the surge in its troop levels has been successful in blunting the Taliban-led insurgency.
10 views
Seen by:Disconnecting Experience: Making World-Class Roads In Mumbai
by Nikhil Anand
2006. Economic and Political Weekly 41: 3422-3429.
117 views
Seen by:Madness, Fear, and Control in Bangladesh: Clashing Bodies of Power/Knowledge
by James Wilce
Published in Medical Anthropology Quarterly
This article presents an understanding of how Bangladeshis cope with madness in relation to two assumptions: that... more This article presents an understanding of how Bangladeshis cope with madness in relation to two assumptions: that systems of knowledge and of power are coterminous, and that actors in medical encounters draw on incompatible and unequal bodies of knowledge-power. I first offer a perspective on psychiatry, emotion, and discourse in Bangladesh as a society increasingly caught up in globalizing modernity. Then I present two types of data to illumine tensions between various attempts to control the fears associated with schizophrenia. The first is a set of exchanges in the advice column of a new popular psychiatry magazine in Bangladesh that inculcate new perspectives on self. Those who write to the editors signal their fears of what might, in the end, be impossible to control. Answers from the psychiatrists who edit the magazine reflect discourses circulating on the web, at international conferences, and at the institutions in the United Kingdom and the United States where one of them received his training. The second data set consists of video recordings of persons diagnosed with schizophrenia interacting with families and/or psychiatrists. In part because of knowledge-power asymmetries, attempts at controlling fears surrounding schizophrenia in these four cases fail to address the depths, tacitness, embodiment, and narrative embedding of anxieties experienced by all parties. I close with an argument about the implications for theories of culture and of medical pluralism that arise from cases in which the local Self is experienced from the perspective of powerful Others. [schizophrenia, psychiatric discourse, globalization, power, Bangladesh]
Wilce 2000 "The Poetics of 'Madness'"
by James Wilce
AAA members are encouraged to download the following paper directly from Anthrosource:
Wilce, James M.
2000 The Poetics of "Madness": Shifting Codes and Styles in the Linguistic Construction of Identity in Matlab, Bangladesh. Cultural Anthropology 15(1):3-34.
R. Michael Feener, Terenjit Sevea (Hgg.): Islamic connections: Muslim societies in South and Southeast Asia
ASIEN / The German Journal on Contemporary Asia 117, 94-96, 2010
Muslim society in Tamil Nadu (India): an historical perspective
Journal of Muslim Minority Affairs 10, (1), 1989, pp. 264-289.
The disinvention of caste among Tamil Muslims
in: C.J.Fuller (ed.), Caste Today, Delhi: Oxford University Press, 1996, pp. 202-226
19 views
Seen by:Refurbished Kabul stadium retains memories of Taliban abuse
By James M. Dorsey
For years, even the night watchmen didn’t dare enter Kabul’s Ghazi Stadium afraid that... more
By James M. Dorsey
For years, even the night watchmen didn’t dare enter Kabul’s Ghazi Stadium afraid that the dead would haunt them. Many Afghans were convinced that grass didn’t grow in the sports complex because its pitch had been soaked in blood. Afghan filmmaker Sedigh Barmak remembers not only those that were executed, stoned or mutilated by the Taliban but also the 2,500 films they burnt in the stadium. A match played in 2001 after the overthrow of the Taliban between US-led international forces and an Afghan team did little to push those memories into the distant past.
Afghan leaders together with US ambassador Ryan Crocker and the US commander in Afghanistan, Gen. John Allen, hope that this week’s festive opening of the completely refurbished 25,000 seat stadium will do what past efforts have failed to achieve. The refurbished stadium is intended to symbolize progress as NATO forces increasingly withdraw from a country that has known little else than war for more than 30 years and faces a Taliban-led insurgency.
Some 5,000 spectators watched male and female parade on a resurfaced track that surrounds a bright green artificial grass pitch funded by the US that was inaugurated with a soccer match. Many of the spectators saw their sport careers destroyed during the Taliban’s rule; others still have vivid memories of the terror that haunted the stadium.
Despite women’s participation in the parade that contrasted starkly with the Taliban’s concerted effort to restrict women to their homes, women sports remain controversial in Afghanistan. The 24 members of the women’s national soccer team largely try to keep their passion discreet, according to team captain Zahran Mahmoodi.
One of the team’s defenders says that she tells family and friends that she is going shopping whenever she heads for the pitch. Some families only agreed to let their daughters play once they had been convinced that there were no men present during matches and training sessions and that the girls would play with their heads and bodies covered.
As a result, it is unlikely that the women’s team will play any time soon on the stadium’s new pitch that is expected to be certified by soccer world governing body FIFA so that it can host international games. Afghan National Olympic Committee president and a former military goalkeeper Lieutenant General Mohammad Zaher Aghbar told Reuters he hoped that the stadium would host its first (male) international match in early 2012.
"Men and women, girls and boys, can (now) watch a peaceful match together," said Afghan journalist Zaibullah, according to Reuters, as he watched the parade. Pointing to a corner in the pitch’s penalty area, Zaibullah recalled Islamic punishments administered by the Taliban in the stadium.
"There was a thief who stole something from his village ... they cut his hand, right here. A man and a woman were having illegal sexual relations. They were caught, brought here, given 100 lashes each and told to marry each other ... I also saw people beheaded and shot. Afghans will never forget these bad memories,” he said.
"The place that once was used to execute people during the Taliban, and then football played on their blood, is now turned into a peaceful place. Sport helps societies get together, it will strengthen our national solidarity," Lt. Gen. Aghbar said.
That solidarity absent in the strife-torn nation, Afghan and US officials, is vested in the stadium’s name. The title ghazi is bestowed in the Muslim world on fighters who kill infidels in battle, but in Afghanistan it also refers to those who lost their lives in battles for independence against the British in the early 20th century.
Nonetheless, like in the case of Zaibullah, the memories of the punishments meted out in the stadium by the Taliban in line with its severe interpretation of Islamic law that were forcibly attended by thousands are never far from the surface.
Daud, a driver, remembered in a conversation with Agence France Presse, the execution in 1999 of Zarmeena, a woman accused of killing her husband. Dressed in a blue burqa she was made to kneel on the pitch. "The Taliban got the Kalashnikov, put it behind her head and shot her two times. She fell down on the ground. The crowd went very quiet. It was a strange and dangerous atmosphere. People were shocked and scared. Sometimes I remember that woman, I even dream about it,” Daud said.
James M. Dorsey is a senior fellow at the S. Rajaratnam School of International Studies at Nanyang Technological University in Singapore and the author of the blog, The Turbulent World of Middle East Soccer.
'Thinking' the domestic interior in post-colonial South Asia: the home of Geoffrey Bawa in Sri Lanka, 1960-1998
by Robin Jones
To be published in 'Interiors - design/architecture/culture'. 2012. vol. 3, no. 3
ISSN 2041-9112
‘British Interventions in the Traditional Crafts of Ceylon (Sri Lanka), 1850-1930’
by Robin Jones
The Journal of Modern Craft (November 2008) vol. 1, issue 3, ISSN 1749 – 6772, pp. 383-404, e-ISSN 1749 - 6780.
Memory, modernity and history: the landscapes of Geoffrey Bawa in Sri Lanka, 1948-1998
by Robin Jones
Published in 'Contemporary South Asia' (March 2011) vol. 19, issue 1, pp. 9-24
Robin Jones
Abstract
This paper discusses the landscape garden of Lunuganga, Sri Lanka designed by the... more
Robin Jones
Abstract
This paper discusses the landscape garden of Lunuganga, Sri Lanka designed by the architect Geoffrey Bawa for himself after 1948. It assesses this space as a site of memory and a location where modernity and history are negotiated. The present article theorizes the making of Lunuganga in relation to the production of modernity in Sri Lanka and negotiation of the island’s relationship to colonial and pre-colonial histories.
The island of Sri Lanka has a long history of the development of cultural landscapes. Bawa’s landscapes can be located within these traditions. Furthermore, the time he spent in Europe furnished him with an understanding of the picturesque landscape tradition. Lunuganga could be described as a site where these (colonial) histories and vernacular traditions re-staged or re-presented the modern in contemporary Sri Lanka.
Bawa’s landscapes can also be ‘read’ as ‘sites of memory’, where, although of the modern era, the past is recalled. The landscape of Lunuganga references negotiations between adoption of a universal modern, with its taint of colonial subjugation, the neglect of this troubled past and the pursuit of an uncomplex indigenism and, in so doing, intervenes in the production of modernity in Sri Lanka.

