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Camera Indica: The Social Life of Indian Photographs

University of Chicago Press (1997)

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  1. Layer after layer: Aerial roots and routes of translation.Dirk Wiemann - 2021 - Thesis Eleven 162 (1):33-45.
    When the Royal Botanic Gardens at Kew in South London were opened to the general public in the 1840s, they were presented as a ‘world text’: a collection of flora from all over the world, with the spectacular tropical (read: colonial) specimens taking centre stage as indexes of Britain’s imperial supremacy. However, the one exotic plant species that preoccupied the British cultural imagination more than any other remained conspicuously absent from the collection: the banyan tree, whose non-transferability left a significant (...)
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  • Svāmī Vivekānanda’s Iconic Presence and Conventions of Nineteenth-Century Photographic Portraiture.Gwilym Beckerlegge - 2008 - International Journal of Hindu Studies 12 (1):1-40.
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  • Seven theses on photography.Christopher Pinney - 2012 - Thesis Eleven 113 (1):141-156.
    Benjamin and Barthes provide the starting point for a series of inter-connected propositions which seek to return the theorization of photography to the primacy of the pro-filmic. The index is reclaimed as a trace of the photographic event, capable only of delivering what Barthes termed the corps. The resulting contingency and exorbitance are the basis of photography’s prophetic and ‘troubling’ potential which free us from viewing photography as simply a screen for the social. The argument is advanced largely using material (...)
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  • ‘The Purdahnashin in Her Setting’: Colonial Modernity and the Zenana in Cornelia Sorabji's Memoirs.Antoinette Burton - 2000 - Feminist Review 65 (1):145-158.
    This article focuses on two memoirs written by Cornelia Sorabji in the 1930s – India Calling (1934), and a subsequent book, India Recalled (1936) – in order to explore how discourses of space and place shaped the representations of femininity which structure these texts. Specifically, I will examine Sorabji's apprehensions of femininity in relation to the Muslim and Hindu women she viewed as her legal ‘clients.’ I am equally interested in these texts as evidence of how memory works as a (...)
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  • Situating Darśan: Seeing the Digambar Jina Icon in Eighteenth- and Nineteenth-Century North India.John E. Cort - 2012 - International Journal of Hindu Studies 16 (1):1-56.
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