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This article proposes a study of the novel The Inheritance of Loss (2006), by contemporary Indian-born writer Kiran Desai, by exploring some of the practices of colonialism and coloniality depicted in the novel. The Inheritance of Loss is a non-linear narrative, organized in fragments, that portrays the lives of Indian characters that belong to different generations and backgrounds. This paper aims at analyzing passages from the first decades of the 20th century that picture the British rule over India, some of the practices of colonialism introduced by the colonizers and the coloniality that permeates the Anglicized Indian character Jemubhai Patel in the novel. This paper emphasizes a fundamental strategy of colonialism used by the British rule in India which was the introduction of the English language and culture in that country. Homi Bhabha (1994), Gauri Viswanathan (1995), Elleke Boehmer (2005), Aníbal Quijano (2007), Walter D. Mignolo (2012), Robert J. C. Young (2015) are part of the theoretical framework that supports the article. [ABSTRACT FROM AUTHOR]

This paper traces the history of a widening distance and constructed difference between Hindi and Urdu, and their communal identification in colonial and post-colonial India. It examines how majoritarian politics has shaped the language related issues in independent India. Finally, based on limited fieldwork in the Indian city of Mumbai, this paper tries to find out what language does common people speak. [ABSTRACT FROM AUTHOR]

The De-notified tribes are tribal communities that were notified under the Criminal Tribes Act (CTA) 1871 in colonial India. Although the Act was repealed after independence, the tribes declared as 'criminals' continue to remain labeled and are still living with stigma. Tribes notified under the CTA became De-notified in Independent India. The De-notified tribes in India continue to remain as one of India's most excluded and marginalized communities, excluding opportunities and deprived of resources. There are 198 De-notified tribes in India. After the repeal of the act post-independence, some of the declared tribal communities were included among the Scheduled tribes' population in different states; some yet continue to remain enlisted as the 'De-notified' tribes in India. The De-notified tribes comprise a significant population in India, and they are classified under a separate category as DNTs or DNCs. These tribal groups, although were "de-notified" they continue to face discrimination in their everyday life. These tribes do not have access to basic resources and livelihood opportunities; they are treated differently by people from other castes. They also face discrimination at the hands of the police. Their stigmatized spoiled identity due to ancestral labeling influences their present critically. They are subject to atrocities in the hands of the police and power groups in the village. The incidences of atrocities in the case of the De-notified tribes are not acknowledged under the Prevention of Atrocities Act by the state, which protects the marginalized communities and tribes. Their complaints remain unnoticed, and they are subject to false suspicion. The tribe remains in poverty and is subject to stigma and exclusion; their situations have not changed. The government has made no notable attempt to create provisions for upliftment of these communities and safeguard their rights. The absence of uniformity in the reservation policy keeps them away from the government benefits. This paper attempts to highlight the issues and problems faced by the de-notified tribes in Maharashtra India, narrating their experiences of spoiled identity and stigma. [ABSTRACT FROM AUTHOR]

In the colonial North India of the late 19th century, the cow emerged as a powerful symbol of imagining the nation. The present paper explores how the image of the sacred cow was reinterpreted in the new sociopolitical context and subsequently employed in the Hindi novel, the development of which coincided with massive campaigns for cow protection. To this end, I study one of the earliest Hindi novels, Nissahāy hindū, written by Rādhākr̥ṣṇadās in 1881 and published in 1890. The novel can be read as a documentary evidence of polemics surrounding the process of identity formation and circumstances attending it, as articulated in the Hindi vernacular during the last decades of the 19th century. The agitation for cow protection is the novel's leitmotif revolving around the theme of Hindu-Muslim unity, framed in an original and unconventional way. It introduces the bold idea of a Muslim agitating for cow protection and sacrificing himself for the movement. The analysis of the novel, alongside Bhāratendu Hariścandra's seminal speech of 1884, reveals growing concerns regarding the Hindu-Muslim-British relations at the time of momentous religious, social and economic changes. [ABSTRACT FROM AUTHOR]

The period of British rule from 1757 to 1900 is marked by major sociopolitical changes and scientific breakthroughs that impacted medical systems, institutions, and practitioners in India. In addition, historians have debated whether the colonial regime used Western medicine as a tool to expand and legitimize its rule. This paper reviews the secondary literature on this subject with emphasis on the individual physicians. During this period, the practice of "Doctory" or Western medicine gained momentum in India, buoyed with the support of the British as well as Western-educated Indians. Many Indians were trained in Western medicine and employed by the administration as "native doctors" in the subordinate medical service, and the superior medical service by and large comprised Europeans. The colonial regime gradually withdrew most of its patronage to the indigenous systems of medicine. The practitioners of these systems, the vaidyas and the hakims, suffered significant loss of prestige against Western medicine's claims of being a more rational "superior" system of medicine. Some of them became purists and defended and promoted their systems, while others adopted the methods and ideas of Western medicine into their education and practice. European doctors now rarely interacted with practitioners of Indian systems, but seriously pursued research into medicinal plants and tropical diseases. There is no mention of specialist physicians in this period, and all physicians and surgeons were generalists. Folk practitioners continued to be popular among the masses. [ABSTRACT FROM AUTHOR]