Jagadish Chandra Bose was a Bengali scientist who convinced a largely skeptical world that plants are living beings. I first encountered his work in an essay called “Ahoto Udbhid” (“The Injured Plant”), in which he records a plant’s response to different kinds of stimuli.
India
World War II birthed the anti-colonial Indian National Army (INA), a force composed of former imperial troops and civilian recruits that fought with Japan against the British and helped to accelerate India’s independence from Great Britain. Like most aspects of World War II, these developments were messy, complicated, and filled with tragedy. Gautam Hazarika, a former banker turned World War II historian, tells the story of one of the war’s lesser-known tragedies—the fate of Indian prisoners of war in the aftermath of Japan’s conquest of Malaya and Singapore.
The volume presents a set of keywords and concepts embedded in the languages of South Asia and its vast cultural landscape. It reiterates specific attitudes, ways of seeing and methods of doing, which are embedded in the historical and contemporary experiences in the region. The words, concepts, ideas and attitudes in this volume explore the contexts of their production and how their meanings might have changed at different historical moments. The volume also attempts to work out if these words and concepts can infuse a certain intellectual rigor to reinvent social sciences and humanities in the region and beyond.
Delhi is haunted—by its ghosts, its ruins, and its unending capacity for rebirth. In the shadow of medieval mosques and Mughal tombs, the past refuses to stay buried. Saints, Sultans, poets, and lovers—all linger in the city’s imagination, their stories shaping how we remember what once was.
Painters, Ports, and Profits: Artists and the East India Company, 1750-1850 is the accompanying volume to an eponymous exhibition at the Yale Center for British Art which places painters, local and foreign, working in India and China in the context of the commercial and colonial operations of the East India Company.
Can grammar function like a machine? Can a set of mechanical procedures, or rules, generate perfectly correct sentences in a given language? This is a question that preoccupies linguists, but not language users. It is natural to assume that language is too sloppy, too idiosyncratic, too human, in the end, to be generated by a machine. When we studied English grammar, we learned there was an exception to every rule. But in India, scholars uphold one monumental grammar as a model of perfect, generative power: that of Panini, who lived in the 4th century BCE. His 4,000 rules in verse are supposed to generate all the required forms of Sanskrit, the classical language of Indian civilization.
What does it mean to be a historian? How do you try to explain the past when sources are lacking? And how do we talk about history when it’s so politicized? In the new book Speaking of History: Conversations about India’s Past and Present (India Allen Lane, 2025), Namit Arora and Romila Thapar discuss some of the challenges facing historians in India today, what it means to be an academic historian, and how ideas around gender, caste and religion may be getting distorted in India’s public history.
Jainism, an older contemporary of Buddhism, is rooted in the ideals of austerity. While Buddhism spread outside India, very little is known about Jainism worldwide. Similarly, in terms of art, it is subsumed within the larger Hindu and Buddhist traditions of rock-cut architecture. In terms of painting, the Kalpasutra and Uttaradhyaynasutra are two texts thought to date from at least 2000 years ago, have traditionally come with illustrations. However, beyond these examples, post-medieval Jain art has largely remained off the popular and scholarly radar. A recent set of essays looks at the ways in which this tradition developed new expressions.
Ghosted: Delhi’s Haunted Monuments delves into the often-overlooked monuments of Delhi through the lens of jinns, Sufi saints and the horror tales associated with them, revealing both the brutality and humanity embedded in the collective history of the monuments and those who are tethered to them. Historian Eric Chopra contends that “to make sense of its antiquity is an overwhelming process for it’s a city that has witnessed 100,000 years of presence” and that in the light of the city’s long exposure to invasion and migration it “must be haunted”.
In 1924, the Republic of Turkey voted to abolish the Ottoman caliphate, ending a 400-year-long claim by the Ottomans that they were the leaders of the Islamic world. Abdülmecid II—who had been elected to the position by the Republic of Turkey just two years before—decamped for Europe.
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