Suchergebnisse

Frontmatter -- CONTENTS -- Acknowledgments -- 1. Poverty as Biopolitics -- 2. The State and the Politics of Poverty -- 3. Corruption, Politics, and the Imagined State -- 4. Narratives of Corruption -- 5. ''Let the Train Run on Paper'' -- 6. Literacy, Bureaucratic Domination, and Democracy -- 7. Population and Neoliberal Governmentality -- Epilogue -- Notes -- References Cited -- Index

"Red Tape presents a major new theory of the state developed by the renowned anthropologist Akhil Gupta. Seeking to understand the chronic and widespread poverty in India, the world's fourth largest economy, Gupta conceives of the relation between the state in India and the poor as one of structural violence. Every year this violence kills between two and three million people, especially women and girls, and lower-caste and indigenous peoples. Yet India's poor are not disenfranchised; they actively participate in the democratic project. Nor is the state indifferent to the plight of the poor; it sponsors many poverty amelioration programs."--Publisher's web page

This definitive study brings together recent critiques of development and work in postcolonial studies to explore what the postcolonial condition has meant to rural people in the Third World. Focusing on local-level agricultural practices in India since the "green revolution" of the 1960s, Akhil Gupta challenges the dichotomy of "developed" and "underdeveloped," as well as the notion of a monolithic postcolonial condition. In so doing, he advances discussions of modernity in the Third World and offers a new model for future ethnographic scholarship. Based on fieldwork done in the village of Alipur in rural north India from the early 1980s through the 1990s, Postcolonial Developments examines development itself as a post-World War II sociopolitical ideological formation, critiques related policies, and explores the various uses of the concept of the "indigenous" in several discursive contexts. Gupta begins with an analysis of the connections and conflicts between the world food economy, transnational capital, and technological innovations in wheat production. He then examines narratives of village politics in Alipur to show how certain discourses influenced governmental policies on the green revolution. Drawing links between village life, national trends, and global forces, Gupta concludes with a discussion of the implications of environmentalism as exemplified by the Rio Earth Summit and an examination of how global environmental treaties may detrimentally affect the lives of subaltern peoples. With a series of subtle observations on rural politics, nationalism, gender, modernization, and difference, this innovative study capitalizes on many different disciplines: anthropology, sociology, comparative politics, cultural geography, ecology, political science, agricultural economics, and history

AbstractThis article has four important goals. First, I want to ask why liberalization and market-friendly reforms failed to curb corruption in India. Indeed, confounding the predictions of most proponents of reform, corruption seems to have increased after the neoliberal reforms of 1991. Second, I aim to develop a typology in which the importance of particular sectors to corrupt practices is highlighted and explained. Third, I point out that India has failed to make the 'transition' historically seen in low-income countries as they develop. Nation-states have in the past moved from a system of vertical corruption—marked by the extraction of small sums from a large number of transactions with citizens in everyday life—to a system of horizontal corruption, in which governmental elites extract large sums in a small number of transactions from corporate and commercial bodies. Finally, I argue that anti-corruption movements cannot be understood without paying attention to the affective and emotional ties that bind citizens to the state. We have to take account of contradictory feelings about the state: cynicism about the state and popular anger against corruption on one side, and an attachment to popular sovereignty and patronage on the other. These contradictory sentiments will better enable us to understand the conjunctures that lead to effective institutional change.

Red Tape presents a major new theory of the state developed by the renowned anthropologist Akhil Gupta. Seeking to understand the chronic and widespread poverty in India, the world's fourth largest economy, Gupta conceives of the relation between the state in India and the poor as one of structural violence. Every year this violence kills between two and three million people, especially women and girls, and lower-caste and indigenous peoples. Yet India's poor are not disenfranchised; they actively participate in the democratic project. Nor is the state indifferent to the plight of the poor; it sponsors many poverty amelioration programs. Gupta conducted ethnographic research among officials charged with coordinating development programs in rural Uttar Pradesh. Drawing on that research, he offers insightful analyses of corruption; the significance of writing and written records; and governmentality, or the expansion of bureaucracies. Those analyses underlie his argument that care is arbitrary in its consequences, and that arbitrariness is systematically produced by the very mechanisms that are meant to ameliorate social suffering. What must be explained is not only why government programs aimed at providing nutrition, employment, housing, healthcare, and education to poor people do not succeed in their objectives, but also why, when they do succeed, they do so unevenly and erratically.

In this paper, I have tried to reflect on what cosmopolitanism might mean in a very different era of globalisation than the present. Although cosmopolitanism, as an expansive and sociable vision, is often contrasted with the geographically limited perspective and claustrophobic affinities of nationalism, the term originates in a historical period before the rise of nationalism in Europe. I argue that the residents of the civilisations around the Indian Ocean in the medieval and early modern world were cosmopolitan even by the standards of the high modernist meaning of the term. Not only did a range of people transact and translate across different languages, but they also knew how to conduct themselves in different cultural settings with people of different religious beliefs, while respecting the disparate religious, social, and cultural practices of their neighbours.