Provincializing Europe: Postcolonial Thought and Historical Difference - New Edition

Great read, excellent analysis. There are some admitted shortcomings in his choice of subject but I think he makes it fairly clear that he's not being entirely representative.

The anti-colonial struggle was a heterogenous one whose revolutionary impetus came from the struggles of people teleologically minded historians would call 'pre-capitalist', 'pre-modern', 'pre-political', 'savage' or 'barbarian' - take your evolutionist pick. Conventional Marxist epistemology is questionable and riddled with the same evolutionist thinking that led colonizers to the genocide and massacre of 'subordinate species'. This is a fantastic book that unpacks and rejects the historiography that would deprive the 'savage', 'barbarian' and 'precapitalist' communities within colonial states of autonomy and agency in history. Chakravarty brilliantly re-reads the category "capital" in a way that splits its unifying assumptions. Its about time Marx's categories were themselves historicized - please read this book, and also Ranajit Guha's "Dominance without hegemony".

"Provincializing Europe" by Dipesh Chakrabarty (no relation of mine), a professor of history at the University of Chicago is a delightfully written book on rather serious topics. The basic thesis propounded by Chakrabarty is about the predominant influence of European thoughts and ideals shaping the socio-political systems in India and its neighboring countries. Despite the recent uproar by many minority groups as well as women against the predominance of "dead white males" in the core curricula of most universities, we have to admit that these authors shape the economic and political models. Chakrabarty here has attempted to portray the integration of the non-western minds with the western ideals and philosophy.In doing so Chakrabarty covers a wide territory in terms of ideology, time and geography. The chapters on Marx and Heideggar are heavy reading; but it is worthwhile to spend one's energy to go through them. Because, he has very expertly explained the the!oretical basis of the tenets of these philosophies that attract the Indian mind, particularly, the Bengali mind. These chapters provide a good background to understand the basis of cultural differences between the west and the east. I find this extremely valuable not only for the students of humanities, but also students of International business. Several of the important facets of Indian, Bengali in particular, society are discussed in great length. The chapter on widows and women in general is a very valuable topic. Plight of women Indian society is not new by any means. Even the Indian epic, Mahabharat through the questions of Draupadi to the Kuru elder Bhisma introduces the issue of women's freedom. But neither Bhisma in Mahabharat nor the leaders of Indian society provided a definitive solution. Chakrabarty and I share the view that economic independence (and therefore proper marketable education) is the necessary condition for betterment of women's lot. I was delighted to read the chapter on "Adda", a unique Bengali culture. In Europe, café culture comes close to it. The French had the "salon" culture. Having participated in many "adda" in my youth in Calcutta, I miss it while living in the US or in Europe. Chakrabarty does a favor to my occidental friends by properly explaining what it means and what it did for Bengali social system.Summing up, I would recommend this book to several groups of people. First, if you want to learn about the intricacies of the Indian, particularly Bengali, culture, this book is for you. Second, of course, this book is a required reading for any serious student of India and Indian culture. Third, students of international business should also be interested in this book as it lays the foundation of the many cultural tenets that are important in economic activities.