William Gould | University of Leeds (original) (raw)
Papers by William Gould
The American Historical Review, 2008
Studies in History, 2020
This introduction outlines some of the key historiographical debates concerning caste, ‘tribe’ an... more This introduction outlines some of the key historiographical debates concerning caste, ‘tribe’ and criminality, and their relationship to the modern state, in South Asia. Although these social categories have long, complex and often inter-related histories rooted in indigenous and precolonial ideas and institutions, they emerged most forcefully as categories of governance in the legal-political system of the colonial and postcolonial states. These categories remained highly unstable, however. There was a clear disjuncture between forms of ‘colonial’ knowledge which structured legal categorization and everyday negotiations and contestations of the same. Using the example of India’s so-called ‘criminal tribes’ - the 200 or so communities declared as criminals ‘by birth’ under the Criminal Tribes Act (1871) during the colonial regime - we consider broader debates over the governing of ‘colonial’ categories, and subaltern agency and resistance in their making, as a way of interrogating ...
South Asia: Journal of South Asian Studies
Ethnic and Racial Studies
South Asia: Journal of South Asian Studies
Hindu Nationalism and the Language of Politics in Late Colonial India, 2000
South Asia Multidisciplinary Academic Journal, Jan 25, 2010
Religion and Conflict in Modern South Asia, 2011
Religion and Conflict in Modern South Asia, 2011
Religion and Conflict in Modern South Asia, 2011
Religion and Conflict in Modern South Asia, 2011
Modern Asian Studies, 2005
In a letter to Sir Samuel Hoare in September 1932, on the eve of his ‘fast unto the death’ agains... more In a letter to Sir Samuel Hoare in September 1932, on the eve of his ‘fast unto the death’ against the principle of separate electorates for untouchables, Gandhi wrote:For me religion is one in essence, but it has many branches and if I, the Hindu branch, fail in my duty to the parent trunk, I am an unworthy follower of that one indivisible, visible religion…. My nationalism and my religion are not exclusive, but inclusive and they must be so consistently with the welfare of all life.
Modern Asian Studies, 2011
Modern Asian Studies, 2011
This special issue ofModern Asian Studiesexplores the shift from colonial rule to independence in... more This special issue ofModern Asian Studiesexplores the shift from colonial rule to independence in India and Pakistan, with the aim of unravelling the explicit meanings and relevance of ‘independence’ for the new citizens of India and Pakistan during the two decades after 1947. While the study of postcolonial South Asia has blossomed in recent years, this volume addresses a number of imbalances in this dynamic and highly popular field. Firstly, the histories of India and Pakistan after 1947 have come to be conceived separately, with many scholars assuming that the two states developed along divergent paths after independence. Thus, the dominant historical paradigm has been to examine either India or Pakistan in relative isolation from one another. While a handful of very recent books on the partition of the subcontinent have begun to study the two states simultaneously, very few of these new histories reach beyond the immediate concerns of partition. Of course, both countries develop...
Modern Asian Studies, 2002
... 14 See Anand Yang's book with that title (Berkeley, 1989), and Sarah Ansari, Sufi Sa... more ... 14 See Anand Yang's book with that title (Berkeley, 1989), and Sarah Ansari, Sufi Saints and State Power (Cambridge, 1992). 15 Burton Stein, Thomas Munro. The Origins of the Colonial State and His Vision of Empire (Delhi, 1989), ch. 7; RE Frykenberg, Guntur District 1788 ...
Journal of Historical Sociology, 2007
... For example, an Ahir, or Gwala, had passed himself off as a Gual – a caste “belonging to the ... more ... For example, an Ahir, or Gwala, had passed himself off as a Gual – a caste “belonging to the Nat group”. In another case, a Rajput artisan of the hills was able to claim that he was Shilpkar – his occupational name was the same as one of the caste names for SCs. ...
The American Historical Review, 2008
Studies in History, 2020
This introduction outlines some of the key historiographical debates concerning caste, ‘tribe’ an... more This introduction outlines some of the key historiographical debates concerning caste, ‘tribe’ and criminality, and their relationship to the modern state, in South Asia. Although these social categories have long, complex and often inter-related histories rooted in indigenous and precolonial ideas and institutions, they emerged most forcefully as categories of governance in the legal-political system of the colonial and postcolonial states. These categories remained highly unstable, however. There was a clear disjuncture between forms of ‘colonial’ knowledge which structured legal categorization and everyday negotiations and contestations of the same. Using the example of India’s so-called ‘criminal tribes’ - the 200 or so communities declared as criminals ‘by birth’ under the Criminal Tribes Act (1871) during the colonial regime - we consider broader debates over the governing of ‘colonial’ categories, and subaltern agency and resistance in their making, as a way of interrogating ...
South Asia: Journal of South Asian Studies
Ethnic and Racial Studies
South Asia: Journal of South Asian Studies
Hindu Nationalism and the Language of Politics in Late Colonial India, 2000
South Asia Multidisciplinary Academic Journal, Jan 25, 2010
Religion and Conflict in Modern South Asia, 2011
Religion and Conflict in Modern South Asia, 2011
Religion and Conflict in Modern South Asia, 2011
Religion and Conflict in Modern South Asia, 2011
Modern Asian Studies, 2005
In a letter to Sir Samuel Hoare in September 1932, on the eve of his ‘fast unto the death’ agains... more In a letter to Sir Samuel Hoare in September 1932, on the eve of his ‘fast unto the death’ against the principle of separate electorates for untouchables, Gandhi wrote:For me religion is one in essence, but it has many branches and if I, the Hindu branch, fail in my duty to the parent trunk, I am an unworthy follower of that one indivisible, visible religion…. My nationalism and my religion are not exclusive, but inclusive and they must be so consistently with the welfare of all life.
Modern Asian Studies, 2011
Modern Asian Studies, 2011
This special issue ofModern Asian Studiesexplores the shift from colonial rule to independence in... more This special issue ofModern Asian Studiesexplores the shift from colonial rule to independence in India and Pakistan, with the aim of unravelling the explicit meanings and relevance of ‘independence’ for the new citizens of India and Pakistan during the two decades after 1947. While the study of postcolonial South Asia has blossomed in recent years, this volume addresses a number of imbalances in this dynamic and highly popular field. Firstly, the histories of India and Pakistan after 1947 have come to be conceived separately, with many scholars assuming that the two states developed along divergent paths after independence. Thus, the dominant historical paradigm has been to examine either India or Pakistan in relative isolation from one another. While a handful of very recent books on the partition of the subcontinent have begun to study the two states simultaneously, very few of these new histories reach beyond the immediate concerns of partition. Of course, both countries develop...
Modern Asian Studies, 2002
... 14 See Anand Yang's book with that title (Berkeley, 1989), and Sarah Ansari, Sufi Sa... more ... 14 See Anand Yang's book with that title (Berkeley, 1989), and Sarah Ansari, Sufi Saints and State Power (Cambridge, 1992). 15 Burton Stein, Thomas Munro. The Origins of the Colonial State and His Vision of Empire (Delhi, 1989), ch. 7; RE Frykenberg, Guntur District 1788 ...
Journal of Historical Sociology, 2007
... For example, an Ahir, or Gwala, had passed himself off as a Gual – a caste “belonging to the ... more ... For example, an Ahir, or Gwala, had passed himself off as a Gual – a caste “belonging to the Nat group”. In another case, a Rajput artisan of the hills was able to claim that he was Shilpkar – his occupational name was the same as one of the caste names for SCs. ...