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About this book
Today people all over the globe invoke the concept of culture to make sense of their world, their social interactions, and themselves. But how did the culture concept become so ubiquitous? In this ambitious study, Andrew Sartori closely examines the history of political and intellectual life in nineteenth- and twentieth-century Bengal to show how the concept can take on a life of its own in different contexts.
Sartori weaves the narrative of Bengal's embrace of culturalism into a worldwide history of the concept, from its origins in eighteenth-century Germany, through its adoption in England in the early 1800s, to its appearance in distinct local guises across the non-Western world. The impetus for the concept's dissemination was capitalism, Sartori argues, as its spread across the globe initiated the need to celebrate the local and the communal. Therefore, Sartori concludes, the use of the culture concept in non-Western sites was driven not by slavish imitation of colonizing powers, but by the same problems that repeatedly followed the advance of modern capitalism. This remarkable interdisciplinary study will be of significant interest to historians and anthropologists, as well as scholars of South Asia and colonialism.
Sartori weaves the narrative of Bengal's embrace of culturalism into a worldwide history of the concept, from its origins in eighteenth-century Germany, through its adoption in England in the early 1800s, to its appearance in distinct local guises across the non-Western world. The impetus for the concept's dissemination was capitalism, Sartori argues, as its spread across the globe initiated the need to celebrate the local and the communal. Therefore, Sartori concludes, the use of the culture concept in non-Western sites was driven not by slavish imitation of colonizing powers, but by the same problems that repeatedly followed the advance of modern capitalism. This remarkable interdisciplinary study will be of significant interest to historians and anthropologists, as well as scholars of South Asia and colonialism.
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Yes, you can access Bengal in Global Concept History by Andrew Sartori in PDF and/or ePUB format, as well as other popular books in History & Economic History. We have over one million books available in our catalogue for you to explore.
Information
Publisher
University of Chicago PressYear
2009Print ISBN
9780226734941, 9780226734934eBook ISBN
9780226734866Index
acintyabhedabhed, 148
Act X of 1859, 204, 205
Adam, William, 91
Adelung, Johann, 36
Adorno, Theodor W., 61–62
Advaita Vedanta: nondualism of, 78, 112, 113, 145; Rammohun Roy on, 78, 82, 112, 113; Debendranath Tagore’s rejection of, 114; and Vaishnavite immanentist monism, 148; Vivekananda’s advocacy of, 256n61
agency: subjective freedom versus worldly, 111–17, 134, 135. See also autonomy
Age of Reason (Paine), 94
Age of Reform, 68–69, 90
agriculture. See cash crops; peasant society
Ahmad, Abul Mansur, 218, 219–23, 224, 268n162
Ahmad, Muzaffar, 224
Alocana, 136
Althusser, Louis, 236n29
Anandamath (The Abbey of Bliss) (Bankimchandra Chatterjee), 109, 124, 145, 254n35
Anderson, Benedict, 11, 236n27
anthropological culture, 34–40, 122–23
anti-Catholicism, British, 82
anticlericalism, British, 82
antimissionary mobilization, 102, 114
anushilan: Bankimchandra Chatterjee founds new humanism on concept of, 110, 117, 119–20, 134, 176–77, 252n36; displacement as equivalent for culture, 176, 177, 189; doctrine of culture (anushilanatattva), 43, 122, 160, 171; Swadeshi-era secret societies associated with, 176
Anushilan Samiti (Culture Societies), 176, 225
Apu trilogy (Ray), 1–2
Arnold, Matthew: Aurobindo compares French with, 141; Aurobindo influenced by, 142; on better liberalism, 30; Bankimchandra Chatterjee compared with, 122; on culture, 26, 28, 37, 42, 142, 238n2
Atmiya Sabha (Friendly Society), 77
Aurobindo Ghose (Ghosh): on the bourgeois type, 157–58; in boycott in response to partition of Bengal Presidency, 137, 163–64, 166; on culture of India, 174; on grounding politics in life of the people, 169, 198; liberalism criticized by, 139–42; on middle-class leadership, 172; and Muslim popular, 211, 228; New Lamps for Old series, 139, 141–42, 169; on passive resistance, 259n119; Platoinspired dialogues of, 254n19; productionist philosophy of practice of, 160–61; on rational unfolding of Idea in history, 149–50, 154; on return to land for Hindus, 211, 214, 215; Tantric Vedantism embraced by, 147; transformation into yogi of Pondicherry, 153, 215–16, 257n67; on Western materialism versus Indian spirituality, 175; yoga practiced by, 215, 255n38
autonomy: in antinomic logic of culture, 41; Pramatha Nath Bose on, 190, 192; Bankimchandra Chatterjee and creation of autonomous national subject, 134; of culture, 26, 30–34, 38, 47; global resonance of subjective, 67; of human subjectivity, 39, 40; Pakistanism as, 219, 220; productionist, 165; in Swadeshi political vision, 173; in Rabindranath Tagore’s educational philosophy, 181
babu: Pramatha Nath Bose on, 193, 197; in capitalist transformation of Bengali...
Table of contents
- Cover
- Copyright
- Title Page
- Series Page
- Contents
- Acknowledgments
- One. Bengali “Culture” as a Historical Problem
- Two. Culture as a Global Concept
- Three. Bengali Liberalism and British Empire
- Four. Hinduism as Culture
- Five. The Conceptual Structure of an Indigenist Nationalism
- Six. Reification, Rarification, and Radicalization
- Conclusion. Universalistic Particularisms and Parochial Cosmopolitanisms
- Notes
- Index