Hostname: page-component-8448b6f56d-tj2md Total loading time: 0 Render date: 2024-04-23T07:21:21.182Z Has data issue: false hasContentIssue false

The Eruption and Ruination of ‘Rising India’: Rana Dasgupta's Capital and the temporalities of Delhi in the 2010s

Published online by Cambridge University Press:  07 December 2018

ANA CRISTINA MENDES*
Affiliation:
School of Arts and Humanities, Universidade de Lisboa Email: anafmendes@campus.ul.pt

Abstract

In 2000, the writer Rana Dasgupta moved from New York to Delhi, reversing his father's act of migration in the 1960s, to find a new, but already obsolescent, ‘rising India’. This was the India of the economic boom, whose extent and import have been increasingly under scrutiny. With reference to the temporalities of ‘rising India’, the purpose of this article is to examine the representation of globalization's multiple temporalities in Dasgupta's non-fiction work Capital: The Eruption of Delhi (2014). Capital is a returnee author's personal attempt to inhabit the multiple temporalities of Delhi, wherein the pull of globalization—here understood as neo-liberal corporate economic globalization—is alternatively embraced and resisted. This article argues that the conceptual limitations of the multiple-modernities framework are reflected in Dasgupta's representation of the multiple temporalities of globalization. It is through politicized and territorialized genealogies of ‘imperial debris’ such as Dasgupta's that we can arrive at new critiques of modernity. At the same time, this article is concerned with the ways in which Dasgupta's fractured and multi-temporal present of Delhi, inhabited by the old and the new, is being captured by a returnee from the United States of America to India who is concurrently the ‘other’ from ‘abroad’ and the ‘same’ at ‘home’. Ultimately, the book's re-Orientalist frame underscores, from the outset, the difficulty in decoupling ideas of modernity and progress from a Eurocentric, Enlightenment project.

Type
Research Article
Copyright
Copyright © Cambridge University Press 2018 

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Young, R. J. C. (2012). ‘What Remains of the Postcolonial’, New Literary History, vol. 43, p. 21CrossRefGoogle Scholar.

2 Harvey, D. (2013). Rebel Cities: From the Right to the City to the Urban Revolution, Verso, London, p. xviiGoogle Scholar.

3 Harvey, D. (2010). A Companion to Marx's Capital, vol. 1, Verso, London, p. 37Google Scholar.

4 This article is part of a larger research project that seeks to contribute to a Derridean-inspired theorization of hospitality as experienced by sojourner and cosmopolitan writers upon their return to the ‘homeland’. It focuses on texts that document or otherwise reflect on the return to a ‘homeland’—in this case, India—even if many of their authors had never visited their ‘homeland’ before. In this context, the project deals with fictional and non-fictional representations of ‘hospitality’ by diasporic returnee writers, and particularly the Indian metropolis/megalopolis as a (in)hospitable home, and their subsequent identity negotiations with the city.

5 Stoler, A. L. (2008). ‘Imperial Debris: Reflections on Ruin and Ruination’, Cultural Anthropology, vol. 23, no. 2, pp. 191219CrossRefGoogle Scholar.

6 Dasgupta, R. (2015 [2014]). Capital: The Eruption of Delhi, Canongate, Edinburgh, p. 37Google Scholar.

7 Scott, David D. (1995). ‘Colonial Governmentality’, Social Text, vol. 43, pp. 191220CrossRefGoogle Scholar; Varma, R. (2012). The Postcolonial City and Its Subjects: London, Nairobi, Bombay, Routledge, New YorkGoogle Scholar.

8 Lau, L. and Mendes, A. C. (eds) (2011). Re-Orientalism and South Asian Identity Politics: The Oriental Other Within, Routledge, LondonGoogle Scholar; Mendes, A. C. and Lau, L. (2015). ‘India through Re-Orientalist Lenses: Vicarious Indulgence and Vicarious Redemption’, Interventions, vol. 17, no. 5, pp. 706–27CrossRefGoogle Scholar.

9 Although outside the scope of this article, critical mobilities research has demonstrated how ‘seamless’ and ‘friction-free’ practices are increasingly characterizing global connections. See Urry, J. (2000). Sociology Beyond Societies: Mobilities for the Twenty-First Century, Routledge, LondonGoogle Scholar; Urry, J. (2007). Mobilities, Polity, CambridgeGoogle Scholar; Cresswell, T. (2014). ‘Friction’, in The Routledge Handbook of Mobilities, Adey, P. et al. (eds), Routledge, London, pp. 107–15Google Scholar. Anna Lowenhaupt Tsing argues that cultures are constantly co-produced via ‘frictional’ interactions, wherein ‘friction’ is understood as ‘the awkward, unequal, unstable, and creative qualities of interconnection across difference’. See Tsing, A. L. (2004). Friction: An Ethnography of Global Connection, Princeton University Press, Princeton, NJ, p. 4Google Scholar. The friction and turbulence-free movement of highly skilled PIOs such as Dasgupta are however heavily determined by power differentials, including class, gender, and racial differences (such as the friction individuals experience in differential airport security channels that result in fast–slow access).

10 Conway, D. and Potter, R. B. (2009). Return Migration of the Next Generations: 21st-century Transnational Mobility, Ashgate, FarnhamGoogle Scholar.

11 Said, E. W. (1979). Orientalism, Vintage, New YorkGoogle Scholar.

12 Bauman, Z. (2000). Liquid Modernity, Polity, Cambridge, p. 8Google Scholar.

13 Mignolo, W. (2011). The Darker Side of Western Modernity: Global Futures, Decolonial Options, Duke University Press, Durham, NC.CrossRefGoogle Scholar

14 Martin, D. L. (2012). Curious Visions of Modernity: Enchantment, Magic, and the Sacred, MIT Press, Cambridge, MA.Google Scholar

15 Weber, M. (1958). The Protestant Ethic and the Spirit of Capitalism, trans. Talcott Parsons, Charles Scribner's Sons, New YorkGoogle Scholar.

16 Habermas, J. (1987). The Philosophical Discourse of Modernity, trans. Frederick Lawrence, Polity, Cambridge, p. 2Google Scholar.

17 Bhabha, H. (1994). The Location of Culture, Routledge, London, p. 236Google Scholar.

18 Chatterjee, P. (1993). The Nation and Its Fragments: Colonial and Postcolonial Histories, Princeton University Press, Princeton, NJGoogle Scholar; Gaonkar, D. P. (ed.), Alternative Modernities, Duke University Press, Durham, NCCrossRefGoogle Scholar.

19 Randeria, S. (2002). ‘Entangled Histories of Uneven Modernities: Civil Society, Caste Solidarities and Legal Pluralism in India’, in Unraveling Ties: From Social Cohesion to New Practices of Connectedness, Elkana, Yehuda, Krastev, Ivan, Macamo, Elisio, and Randeria, Shalini (eds), Campus, Frankfurt, pp. 284311Google Scholar; Sivaramakrishnan, K. and Agrawa, A. (eds) (2003). Regional Modernities: The Cultural Politics of Development in India, Stanford University Press, Palo Alto, CAGoogle Scholar; McCarthy, T. (2009). Race, Empire, and the Idea of Human Development, Cambridge University Press, CambridgeCrossRefGoogle Scholar.

20 Appadurai, A. (1996). Modernity at Large: Cultural Dimensions of Globalization, University of Minnesota Press, Minneapolis, MNGoogle Scholar.

21 Bauman, Liquid Modernity.

22 Berger, P. L. and Huntington, S. P. (eds) (2002). Many Globalizations: Cultural Diversity in the Contemporary World, Oxford University Press, OxfordCrossRefGoogle Scholar; Eisenstadt, S. N. (2000). ‘Multiple Modernities’, Daedalus, vol. 129, no. 1, pp. 129Google Scholar; Ashcroft, B. (2009). ‘Alternative Modernities: Globalization and the Post-Colonial’, ARIEL, vol. 40, no. 1, pp. 81105Google Scholar; Ashcroft, B. (2014). ‘Postcolonial Modernities’, Kyiv-Mohyla Humanities Journal, vol. 1, no. 1, pp. 326CrossRefGoogle Scholar, http://kmhj.ukma.edu.ua/issue/view/1043 [accessed 11 December 2016].

23 Wallerstein, I. (1980). The Modern World System, II: Mercantilism and the Consolidation of the European World-Economy, 1600–1750, Academic Press, New YorkGoogle Scholar.

24 McCarthy, Race, p. 165.

25 Ibid., p. 240.

26 On the possible ways writings such as Rushdie and Adiga's impact on readers’ awareness of the multiplicity of Indian modernities, see Mendes, A. C. (2010). ‘Exciting Tales of Exotic Dark India: Aravind Adiga's The White Tiger’, The Journal of Commonwealth Literature, vol. 45, no. 2, pp. 275–93CrossRefGoogle Scholar.

27 Chakrabarty, D. (2000). Provincializing Europe: Postcolonial Thought and Historical Difference, Princeton University Press, Princeton, NJ, p. 43Google Scholar.

28 Allen, A. (2016). The End of Progress: Decolonizing the Normative Foundations of Critical Theory, Columbia University Press, New York, p. 30CrossRefGoogle Scholar.

29 Bhambra, G. (2007). Rethinking Modernity: Postcolonialism and the Sociological Imagination, Palgrave Macmillan, London, p. 75CrossRefGoogle Scholar.

30 Dasgupta, Capital, p. 46.

31 Dasgupta, R. (2005). Tokyo Cancelled, Black Cat, New YorkGoogle Scholar.

32 Dasgupta, R. (2010 [2009]). Solo, Houghton Mifflin Harcourt, Boston, MAGoogle Scholar.

33 Dasgupta, Capital, p. 45.

34 Ibid.

35 Roy, A. (2014). ‘Worlding the South: Toward a Post-Colonial Urban Theory’, in The Routledge Handbook on Cities of the Global South, Parnell, Sue and Oldfield, Sophie (eds), Routledge, London, p. 17Google Scholar. In Roy's words, ‘the concept of worlding seeks to recover and restore the vast array of global strategies that are being staged at the urban scale around the world’. Roy, A. (2011). ‘Urbanisms, Worlding Practices and the Theory of Planning’, Planning Theory, vol. 10, no. 1, p. 9CrossRefGoogle Scholar. The use of the concept can be traced back to Gayatri Spivak, who framed ‘worlding’ as the network of global power relations that undergirded the exploitation of the developing world's resources by the West; ‘worlding’ is hence a lasting effect of European colonialism on post-colonial nations, in particular of nineteenth-century imperialist constructions of developing-world space as a stable and knowable object by the West. See Harasym, S. (ed.) (1990). The Postcolonial Critic: Interviews, Strategies, Dialogues: Gayatri Chakravorty Spivak, Routledge, New York, p. 129Google Scholar.

36 Simone, A. (2010). City Life from Jakarta to Dakar: Movements at the Crossroads, Routledge, New YorkGoogle Scholar.

37 Roy, ‘Worlding the South’, p. 17.

38 Dasgupta, Capital, p. 39.

39 Ibid., p. 40.

40 Transcribed from https://www.youtube.com/watch?v=UKDfKJ44szk [accessed 12 November 2018].

41 Dasgupta, Capital, p. 41.

42 Ibid. I am here adapting Benedict Anderson's definition of ‘nation’ as an imagined political community, giving the resonance in Dasgupta's characterization of Delhi as an imagined community: ‘It is imagined because the members of even the smallest nation will never know most of their fellow-members, meet them, or even hear of them, yet in the mind of each lives the image of their communion.’ Anderson, B. (1991[1983]). Imagined Communities: Reflections on the Origin and Spread of Nationalism, Verso, London, p. 6Google Scholar.

43 Dasgupta, Capital, pp. 41–2.

44 Ibid., p. 45. Dasgupta's idea of the promise and potential in a future that was soon to be met by disenchantment is expressed by other non-fiction accounts written by returnees to India, such as India Becoming: A Portrait of Life in Modern India (2012) by the journalist Akash Kapur, who grew up between India and America. The following passage reads similarly to Dasgupta's optimistic portrait: ‘India was emerging from its depression, a centuries-long misadventure of colonialism, poverty and underdevelopment. Now, on its way to what was surely a better future, the country was giddy, exuberant. Bookstores were filled with titles like India Arriving, The Indian Renaissance, and India Booms. . . . Einstein once wrote of America that its people were “always becoming, never being,” but it was in India now that I felt that sense of newness, of perpetual reinvention and forward momentum that I had felt when I first moved to America. . . . For the first time—the first time in my life, but arguably in India's history, too, people dared to imagine an existence for themselves that was unburdened by the past and tradition. India, I felt, had started to dream.’ Kapur, A. (2012) India Becoming: A Portrait of Life in Modern India. New York: Riverhead, pp. 59Google Scholar.

45 Scott, D. (2004). Conscripts of Modernity: The Tragedy of Colonial Enlightenment, Duke University Press, Durham, NCCrossRefGoogle Scholar.

46 Dasgupta, Capital, p. 59.

47 Berman, M. (1982). All That Is Solid Melts into Air: The Experience of Modernity, Simon and Schuster, New York, p. 15Google Scholar.

48 Dasgupta, Capital, p. 36.

49 Ibid., p. 59.

50 Ibid., p. 43.

51 Ibid., p. 95.

52 Ibid., pp. 117–18.

53 Ibid., p. 93.

54 Foucault, M. (1977). Discipline and Punish: The Birth of the Prison, trans. Alan Sheridan, Vintage, New York, p. 136Google Scholar.

55 Dasgupta, Capital, pp. 95–6.

56 Ibid., p. 95.

57 Ibid., p. 75.

58 Wolf, E. R. (1982). Europe and the People Without History, University of California Press, BerkeleyGoogle Scholar.

59 Dasgupta, Capital, p. 18.

60 Ibid.

61 Ibid., p. 47.

62 Ibid., p. 38.

63 Ibid., pp. 23–4.

64 The term ‘affect’ remains, currently, fluid and contentious within cultural geography, with varied understandings. I am adopting here the definition offered by Gregory J. Seigworth and Melissa Gregg: ‘Affect is in many ways synonymous with force or forces of encounter. . . . At once intimate and impersonal, affect accumulates across both relatedness and interruptions in relatedness, becoming a palimpsest of force-encounters traversing the ebbs and swells of intensities that pass between “bodies” (bodies defined not by an outer skin-envelope or other surface boundary but by their potential to reciprocate or co-participate in the passages of affect). . . . Affect marks a body's belonging to a world of encounters; a world's belonging to a body of encounters is signaled too, in non-belonging . . . . Always there are those ambiguous or “mixed” encounters that impinge and extrude for worse and for better, but (most usually) in-between. In this ever-gathering accretion of force-relations (or, conversely, in the peeling or wearing away of such sedimentations) lie the real powers of affect, affect as potential: a body's capacity to affect and to be affected.’ Gregg, M. and Seigworth, G. J. (2010). The Affect Theory Reader. Duke University Press, Durham, p. 2Google Scholar, emphases in original.

65 Ibid., p. 48, emphasis added.

66 Ibid.

67 Frank, A. G. (1998). ReOrient: Global Economy in the Asian Age, University of California Press, BerkeleyGoogle Scholar.

68 Parthasarathi, P. (2011). Why Europe Grew Rich and Asia Did Not: Global Economic Divergence, 1600–1850, Cambridge University Press, CambridgeCrossRefGoogle Scholar.

69 Dasgupta, Capital, p. 61.

70 Bauman, Liquid Modernity, p. 8.

71 This hints at the neo-liberal emphasis on creativity as an expertise that would secure the viability of national economies within the post-industrial global economy. Based on a new research agenda on creative cities that has been taking shape since the 1990s, this understanding breaks away from the traditional model of the nations and cities anchored in a delimited material space, and considers it as a reality inserted in the world economy (see, for example, Landry, C. and Bianchini, F. (1998). The Creative City, Demos, LondonGoogle Scholar; Scott, A. J. (2000). The Cultural Economy of Cities: Essays on the Geography of Image-Producing Industries, Sage, LondonGoogle Scholar; Florida, R. (2002). The Rise of the Creative Class: And How It's Transforming Work, Leisure, Community and Everyday Life, Basic Books, New York)Google Scholar. While cities as strategic sites for the location of the creative class, be it employers, employees, or freelancers, have by now been studied numerously, any definition of creative labour is necessarily impermanent and subject to contestation. Although falling outside of this article, the concepts of urban creativity and the creative city, particularly when applied to the post-colonial city, privilege particular models and assumptions in ways that should be scrutinized. Academics have utilized the concept of creative labour to challenge the neo-liberal discourse of creativity and the creative industries (see, for example, Brouillette, S. (2014). Literature and the Creative Economy, Stanford University Press, Stanford)CrossRefGoogle Scholar, while the corporate realm appropriates the term in accord with neo-liberal visions of employees as creative capital (following Richard Florida's notion of the creative class).

72 Ibid., pp. 61–2, emphasis in original.

73 Mukherjee, B. (2011). Miss New India, Houghton Mifflin Harcourt, Boston, MAGoogle Scholar.

74 Harvey, D. (1990). The Condition of Postmodernity: An Enquiry into the Origins of Cultural Change, Blackwell, Cambridge, MAGoogle Scholar; Massey, D. (1991). ‘A Global Sense of Place’, Marxism Today, vol. 38, pp. 24–9Google Scholar. Regarding this space–time compression, Harvey observes that ‘[d]uring the mechanical ages we had extended our bodies in space. Today [in the late 1980s], after more than a century of electronic technology, we have extended our central nervous system itself in a global embrace, abolishing both space and time as far as our planet is concerned’ (The Condition of Postmodernity, p. 293).

75 Spivak, G. C. (1988). In Other Worlds: Essays in Cultural Politics, Routledge, New York, p. 140Google Scholar.

76 Pratt, M. L. (1992). Imperial Eyes: Travel Writing and Transculturation, Routledge, London, p. 35Google Scholar.

77 Said, Orientalism, p. 20.

78 Dasgupta, Capital, p. 43.

79 Marx observes that it was subjection that led the subaltern India to acquire consciousness as a nation and created the conditions for the attempts to overturn colonial rule, as in the 1857 Uprising: ‘England, it is true, in causing a social revolution in Hindustan, was actuated only by the vilest interests and was stupid in her manner of enforcing them. But that is not the question. The question is, can mankind fulfil its destiny without a fundamental revolution in the state of Asia? If not, whatever may have been the crimes of England she was the unconscious tool of history in bringing about that revolution.’ Marx, K. and Engels, F. (1975). Articles on Britain, Progress Publishers, Moscow, p. 171Google Scholar.

80 Dasgupta, Capital, p. 36.

81 Ibid., p. xiv.

82 Ibid., p. xv.

83 For a contextualization of the rise of this ‘new middle class’, see Fernandes, L. (2006). India's New Middle Class: Democratic Politics in an Era of Economic Reform, University of Minnesota Press, MinneapolisGoogle Scholar.

84 Mehta, S. (2005). Maximum City: Bombay Lost and Found, Review, LondonGoogle Scholar.

85 Dasgupta, Capital, p. 3.

86 Ibid., p. 4.

87 Ibid.

88 Ibid., pp. 3–4.

89 Ibid., p. 43.

90 Ibid., p. 21.

91 Ibid., p. 206, emphasis in original.

92 Mendes, A. C. (2016). ‘The Marketing of Postcolonial Literature’, in Postcolonial Studies Meets Media Studies: A Critical Encounter, Krämer, Lucia and Merten, Kai (eds), Transcript, Bielefeld, pp. 215–31Google Scholar.

93 Dasgupta, Capital, p. 48.

94 McCarthy, Race, p. 223.

95 Dasgupta, Capital, p. 43.