Leela Gandhi

DIVInvestigates friendships between anti-colonial Indians and anti-imperial 'westerners' in late-19th and early 20th centuries, claiming that such inter-cultural collaborations need to be added to annals of non-violent historiography./div

Anticolonial Thought, Fin-de-Siècle Radicalism, and the Politics of Friendship

Affective Communities

Natasha Ginwala

Donna Haraway

Mark Dery

Sophia Al-Maria

Arseny Zhilyaev

Apichatpong Weerasethakul

Vivian Ziherl

Catalina Lozano

Daniel Quiles

Daniel Steegmann Mangrané

Simone Bertuzzi

Simone Trabucchi

João Laia

Valen Klimašauskas

Rodrigo Hernández

Zadie Xa

The proposal of this second volume of Leituras is to address the debate on the global South from other models of constructing reality and to speculate on the potential impact of alternative forms of organization on current times. To this end, it compiles a series of non-Western cosmologies which, while not new, present renewed interest and originality for their reduced visibility. Such forms of organization condense a more integrated kind of involvement of the individual with the collective, but also with his symbolic and natural environment; therefore, they have a direct impact on how reality is understood and constructed. This e-book features images that are best viewed on tablets.

Contemporary Art Festival Sesc_Videobrasil

A Multiple Community

Poems

Measures of Home

Published twenty years ago, Leela Gandhi’s Postcolonial Theory was a landmark description of the field of postcolonial studies in theoretical terms that set its intellectual context alongside poststructuralism, postmodernism, Marxism, and feminism. Gandhi examined the contributions of major thinkers such as Edward Said, Gayatri Spivak, Homi Bhabha, and the subaltern historians. The book pointed to postcolonialism’s relationship with earlier anticolonial thinkers such as Frantz Fanon, Albert Memmi, Ngũgĩ wa Thiong’o, and M. K. Gandhi and explained pertinent concepts and schools of thought—hybridity, Orientalism, humanism, Marxist dialectics, diaspora, nationalism, gendered subalternity, globalization, and postcolonial feminism. The revised edition of this classic work reaffirms its status as a useful starting point for readers new to the field and as a provocative account that opens up possibilities for debate. It includes substantial additions: A new preface and epilogue reposition postcolonial studies within evolving intellectual contexts and take stock of important critical developments. Gandhi examines recent alliances with critical race theory and Africanist postcolonialism, considers challenges from postsecular and postcritical perspectives, and takes into account the ontological, environmental, affective, and ethical turns in the changed landscape of critical theory. She describes what is enduring in postcolonial thinking—as a critical perspective within the academy and as an attitude to the world that extends beyond the discipline of postcolonial studies.

A Critical Introduction: Second Edition

Postcolonial Theory

Leela Gandhi's Postcolonial Theory is a landmark description of the field of postcolonial studies in theoretical terms and its intellectual context. The revised edition of this classic work reaffirms its status as a useful starting point for readers new to the field and a provocative account that opens up possibilities for debate.

A Critical Introduction

Postcolonial Theory is a ground-breaking critical introduction to the burgeoning field of postcolonial studies. Leela Gandhi is the first to clearly map out this field in terms of its wider philosophical and intellectual context, drawing important connections between postcolonial theory and poststructuralism, postmodernism, marxism and feminism. She assesses the contribution of major theorists such as Edward Said, Gayatri Spivak and Homi Bhabha, and also points to postcolonialism's relationship to earlier thinkers such as Frantz Fanon and Mahatma Gandhi. The book is distinctive in its concern for the specific historical, material and cultural contexts for postcolonial theory, and in its attempt to sketch out the ethical possibilities for postcolonial theory as a model for living with and 'knowing' cultural differences non-violently. Postcolonial Theory is a useful starting point for readers new to the field and a provocative account which opens possibilities for debate.

A critical introduction

Europeans and Americans tend to hold the opinion that democracy is a uniquely Western inheritance, but in The Common Cause, Leela Gandhi recovers stories of an alternate version, describing a transnational history of democracy in the first half of the twentieth century through the lens of ethics in the broad sense of disciplined self-fashioning. Gandhi identifies a shared culture of perfectionism across imperialism, fascism, and liberalism—an ethic that excluded the ordinary and unexceptional. But, she also illuminates an ethic of moral imperfectionism, a set of anticolonial, antifascist practices devoted to ordinariness and abnegation that ranged from doomed mutinies in the Indian military to Mahatma Gandhi’s spiritual discipline. Reframing the way we think about some of the most consequential political events of the era, Gandhi presents moral imperfectionism as the lost tradition of global democratic thought and offers it to us as a key to democracy’s future. In doing so, she defends democracy as a shared art of living on the other side of perfection and mounts a postcolonial appeal for an ethics of becoming common.

Postcolonial Ethics and the Practice of Democracy, 1900-1955

The Common Cause

Leela Gandhi

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