Suchergebnisse

Abstract:
In this article I relate Indian revolutionaries Virendranath Chattopadhyaya's and Lala Har Dayal's experiences of exile in Sweden to recent attempts to reformulate perspectives on Indian anti-colonial protest. These attempts have in various ways focused on the global dimension of Indian anti-colonialism, showing how displaced Indian intellectuals and activists connected outside the Subcontinent, to labour for the freedom of India. While appreciating the need for a fresh approach to studies of anti-colonial movements, this article issues a note of caution. Several recent studies treat life in exile as one of connectivity and creativity. In fact, connectivity becomes so important for these studies that it is only when in conversation with others sharing their objective that the views of Indian activists are included. Yet, many exiles lived long periods nearly or actually disconnected from the movement of which they wished to form a part. Such moments of silence are wishfully glossed over in the emerging literature. By way of revisiting Har Dayal and Chattopadhyaya in Sweden, I suggest that periods of silence or disconnection are important, simply because they existed, and formed a decisive part of the reality of exile. By omitting them, one risks romanticising exile, and subjecting experiences of displacement to academic programmatic concerns, however noble the cause.

"Zitkala-Sa: Letters, Speeches, and Unpublished Writings, 1898-1929, edited by Tadeusz Lewandowski, offers a fascinating, intimate portrait of the Yankton Sioux writer and activist Gertrude Simmons Bonnin (1876-1938). Gertrude Bonnin, better known by her Lakota name, Zitkala-Sa, was one of the most prominent American Indians of the early 20th century. A talented writer, orator, and musician, she devoted much of her life to the protection of Native peoples. As such, Bonnin corresponded with many other distinguished persons within the early Native rights movement, including Carlos Montezuma, Richard Henry Pratt, and Arthur C. Parker, as well as Fathers Martin Kenel and William H. Ketcham of the Bureau of Catholic Indian Missions. This volume gathers together Bonnin's letters, lesser-known writings and speeches, illuminating her private and public struggles."--Provided by publisher

The role and contributions of women in war, and anti-colonial and nationalistic struggles have become the subject of intense research and analysis over the past two decades. In South Africa, the nationalistic struggle against the apartheid regime was a collective effort by men and women. Yet, to a very large extent, anti-apartheid discourses are male centred, focusing on well-known heroes of the struggle, their life in exile and their contributions. Women's activism is still at the periphery of nationalistic discourses; the impact of the struggle on the wives of political activists is even less visible. This article examines the daily survival and experiences of the wives of political activists in the anti-apartheid struggle who resided in Natal between the 1950s and 1980s, at the height of the anti-apartheid movement. Wives bore the heaviest burdens of the struggle, in the context of social ostracism, depression, stigmatisation, financial hardships, and violations of their human rights and coping with an "absentee husband". In this article I argue that the perennial absence of their spouses from the home and women's lives had multiple effects on families, and that family dynamics and gender relations were negotiated and re-structured. Regional socio-economic and political conditions shaped women's personal and political identities. New theoretical frameworks emerging from this article will add to the regional histories of the nationalistic movement in South Africa in the context of gender roles and family dynamics.

The idea of Dalit summons critical revisiting in the contemporary political milieu in India. This could be a hermeneutically creative response to the onslaughts (by old as well as new worshippers of the iconic idols) on Dalits, their ideologies, epistemologies, politics and culture. To enhance the scope of Dalit politics it is imperative to make it more inclusive without compromising on the fundamental commitments. The conversation with one of the renowned Dalit-feminist activists Ruth Manorama is a pertinent occasion for raising some of the difficult questions related to Dalit thoughts and praxis, the status of Dalit women, the need to revisit Ambedkarite radicalism, and the possibility of the Dalit culture of resistance and progress. This conversation is, however, not aimed at a conclusive understanding. It seeks to spill the beans, ferret out bone(s) of contention and spread the seeds of thought (epistemes) for gradual germination. In a nutshell, the conversation is reflective of the intersections of the academic interests of Dev Pathak and an activist's interests of Ruth Manorama. The intersection, divergent and harmonious, is a testimonial for the validity of the conversation.

In the last year and a half the familiar stereotype of the faithful Indian companion silently marching alongside the white hero à la Tonto has been rudely shaken. First a group of Sioux Indians invaded a sleepy Nebraska town where one of their kinsmen had been brutally murdered and demanded justice. Then there was the occupation of the Bureau of Indian Affairs headquarters during the week of the 1972 national elections and the almost total destruction of that building. Tempers had hardly cooled by the end of 1972 when the same group of Indian activists invaded Custer, South Dakota, burned a stall-like Chamber of Commerce building and scared the settlers who had moved into the Black Hills, winding up their confrontation with the destruction; of several bars in Rapid City, South Dakota.

Cover -- Contents -- Preface -- 1 Emergency! -- 2 "The Chance of Our Indian Lifetimes" -- 3 The Crucial Year -- 4 Turning Points -- 5 Roots: The Coeur d'Alenes -- 6 Boy to Man -- 7 Toward a Victory of Sorts -- 8 The Garry Era Ends -- 9 Money-and Its Consequences -- 10 "I Enjoyed Working with the People" -- Epilogue -- Notes -- Sources -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- R -- S -- T -- U -- V -- W -- Y -- Z.

Discusses the impact of the American Indian Movement (AIM) on Native American people & communities, drawing on personal experience as an AIM activist since the early 1970s. Specifically, it is argued that the AIM has (1) allowed members to become role models for their communities; (2) resisted racist stereotypes & myths concerning Native American peoples; (3) worked to bring about major institutional change in educational institutions; (4) created a network of grassroots activists who form a social network of doers in the Native American community; & (5) brought to Native American peoples a great deal of personal & institutional respect. In making these contributions, AIM activists have paid a heavy price. Many have been murdered; others have suffered from substance abuse, unemployment, & personal loneliness; & still others have been denied many professional opportunities. However, even with these sacrifices, it is concluded that being an AIM activist is a noble & worthy cause. D. Ryfe