By Javed Majeed
Bringing jointly life-writing, travel-writing and postcolonial reports, this publication argues that strategies of shuttle have been an important to the way in which Gandhi, Nehru and Iqbal articulated selfhood of their life-writing. It exhibits how their 'travelling autobiographies' differed from previous traditions of nineteenth-century Indian and colonial trip writing. not like different autobiographies of the time through Indians during which the country absorbed the person, rethinking principles of go back and forth enabled them to specific their principles of selfhood open air overarching notions of country or nationhood. constructing this line of enquiry into the binds among the self, shuttle and anti-colonial lifewriting, Majeed examines Gandhi's degree fright and shyness as a part of a bigger gender politics, and discusses the politics of translation and truthfulness in his studying of the Gita. The stylistic units utilized by Nehru in his writings to awaken his special experience of self with regards to trip are explored as a part of his resistance to slender nationwide identities, and Iqbal's poetry is reinterpreted as a kind of vacationing autobiography which reconceives Islam when it comes to Western modernity.
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Additional resources for Autobiography, Travel and Postnational Identity: Gandhi, Nehru and Iqbal
264 It is also while in jail that he keenly recalls his plans to travel in the ‘polar regions and the Himalayan glaciers’, and refers to the ‘many plans I have made to wander about in Ladakh and Skardo and Baltistan and Central Asia, and pass on to Tibet, to visit Manasarovar and Kailas! ’265 The imbrication of jail with journey as a mental act is made clear here by the way in which the prison is relocated as part of an itinerary of travel. The mixture of visualising prospective journeys and remembering past travels (and remembering future plans to travel which were made in the past) captures the complex forward and backward motion of autobiography itself.
Pratt coins the term ‘travelee’ on an analogy with the term ‘addressee’. Just as the latter is a person addressed by a narrative, so the former are ‘receptors of travel’. , p. 242. 22. Herbert Risley, The People of India (Calcutta: Thacker, Spink, 1908), p. 6. 23. Risley, p. 10, p. 75, p. 76, p. 109, pp. 236–7, p. 252 ff. Risley also reproduces previous reports, such as Ibbetson’s report on the 1881 census in Punjab; see Appendix 6, pp. cxxv–cxxxiii. 24. I have taken this term from Derek Gregory, Geographical Imaginations (Cambridge and Oxford: Blackwell, 1994), p.
4. 16. Thomas, p. 7. 17. Pratt, pp. 63–4. 18. Arjun Appadurai, ‘Putting hierarchy in its place’, Cultural Anthropology, 3, 1 (February 1988), pp. 36–49, p. 37. The emphasis is Appadurai’s. 19. , p. 37. 20. James Clifford, Routes, Travel and Translation in the Late Twentieth Century (Cambridge and London: Harvard University Press, 1997), p. 33. 21. Pratt, p. 7. Pratt coins the term ‘travelee’ on an analogy with the term ‘addressee’. Just as the latter is a person addressed by a narrative, so the former are ‘receptors of travel’.
Autobiography, Travel and Postnational Identity: Gandhi, Nehru and Iqbal by Javed Majeed