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Caste and gender are complex markers of difference that have traditionally been addressed in isolation from each other, with a presumptive maleness present in most studies of Dalits (untouchables) and a presumptive upper-casteness in many feminist studies. In this study of the representations of Dalits in the print culture of colonial north India, Charu Gupta enters new territory by looking at images of Dalit women as both victims and vamps, the construction of Dalit masculinities, religious conversion as an alternative to entrapment in the Hindu caste system, and the plight of indentured labor.The Gender of Caste uses print as a critical tool to examine the depictions of Dalits by colonizers, nationalists, reformers, and Dalits themselves and shows how differentials of gender were critical in structuring patterns of domination and subordination.

In Bengal, mothers swaddle their infants and cover their beds in colorful textiles that are passed down through generations. They create these kantha from layers of soft, recycled fabric strengthened with running stitches and use them as shawls, covers, and seating mats.Making Kantha, Making Home explores the social worlds shaped by the Bengali kantha that survive from the nineteenth and early twentieth centuries. In the first study of colonial-period women¿s embroidery that situates these objects historically and socially, Pika Ghosh brings technique and aesthetic choices into discussion with iconography and regional culture.Ghosh uses ethnographic and archival research, inscriptions, and images to locate embroiderers¿ work within domestic networks and to show how imagery from poetry, drama, prints, and watercolors expresses kantha artists¿ visual literacy. Affinities with older textile practices include the region¿s lucrative maritime trade in embroideries with Europe, Africa, and China. This appraisal of individual objects alongside the people and stories behind the objects¿ creation elevates kantha beyond consideration as mere handcraft to recognition as art.

John Stratton Hawley is Claire Tow Professor of Religion at Barnard College, Columbia University. He is the author of A Storm of Songs: India and the Idea of the Bhakti Movement. Christian Lee Novetzke is professor of South Asian studies and comparative religion at the Jackson School of International Studies, University of Washington. He is the author of The Quotidian Revolution: Vernacularization, Religion, and the Premodern Public Sphere in India. Swapna Sharma is senior lecturer in Hindi at Yale University. The contributors are Gil Ben-Herut, Divya Cherian, John E. Cort, Richard H. Davis, Shrivatsa Goswami, Phyllis Granoff, Eben Graves, David L. Haberman, Manpreet Kaur, Aditi Natasha Kini, Joel Lee, Kiyokazu Okita, Heidi Pauwels, Karen Pechilis, William R. Pinch, and Tyler Williams.

Sugata Ray is associate professor of South and Southeast Asian Art at the University of California, Berkeley.

Nachiket Chanchani is associate professor in the Department of the History of Art and the Department of Asian Languages and Cultures at the University of Michigan, Ann Arbor.

Enclaves along the India-Bangladesh border have posed conceptual and pragmatic challenges to both states since Partition in 1947. These pieces of India inside of Bangladesh, and vice versa, are spaces in which national security, belonging, and control are shown in sharp relief. Through ethnographic and historical analysis, Jason Cons argues that these spaces are key locations for rethinking the production of territory in South Asia today. Sensitive Space examines the ways that these areas mark a range of anxieties over territory, land, and national survival and lead us to consider why certain places emerge as contentious, and often violent, spaces at the margins of nation and state.Offering lessons for the study of enclaves, lines of control, restricted areas, gray spaces, and other geographic anomalies, Sensitive Space develops frameworks for understanding the persistent confusions of land, community, and belonging in border zones. It further provides ways to think past the categories of sovereignty and identity to reimagine territory in South Asia and beyond.

Revision of author's thesis (doctoral)--Columbia University, 2012, titled Making the modern slum: housing, mobility, and poverty in Bombay and its peripheries.

Outgrowth of the author's thesis (Ph.D.--University of California, Berkeley, 2008) under the title: Resurrecting Banaras: urban space, architecture and religious boundaries.

Mahatma Gandhi redefined nutrition as a holistic approach to building a more just world. What he chose to eat was intimately tied to his beliefs. His key values of nonviolence, religious tolerance, and rural sustainability developed in coordination with his dietary experiments. His repudiation of sugar, chocolate, and salt expressed his opposition to economies based on slavery, indentured labor, and imperialism.Gandhi's Search for the Perfect Diet sheds new light on important periods in Gandhi's life as they relate to his developing food ethic: his student years in London, his politicization as a young lawyer in South Africa, the 1930 Salt March challenging British colonialism, and his fasting as a means of self-purification and social protest during India's struggle for independence. What became the pillars of Gandhi's diet-vegetarianism, limiting salt and sweets, avoiding processed food, and fasting-anticipated many of the debates in twenty-first-century food studies, and presaged the necessity of building healthier and more equitable food systems.

Exploring several utopian imaginaries and practices, A Place for Utopia ties different times together from the early twentieth century to the present, the biographical and the anthropological, the cultural and the conjunctional, South Asia, Europe, and North America. It charts the valency of "e;utopia"e; for understanding designs for alternative, occluded, vernacular, or emergent urbanisms in the last hundred years. Central to the designs for utopia in this book are the themes of gardens, children, spiritual topographies, death, and hope. From the vitalist urban plans of the Scottish polymath Patrick Geddes in India to the Theosophical Society in Madras and the ways in which it provided a context for a novel South Indian garden design; from the visual, textual, and ritual designs of Californian Vedanta from the 1930s to the present; to the spatial transformations associated with post-1990s highways and rapid transit systems in Bangalore that are shaping an emerging Indian New Age of religious and somatic self-styling, Srinivas tells the story of contrapuntal histories, the contiguity of lives, and resonances between utopian worlds that are generative of designs for cultural alternatives and futures.