Uncle Swami

Discusses the South Asian community in America including the history of political activism, an analysis of the shifting ideas of culture, and examines the wave of violence the community experienced right after September 11.

A powerful new indictment of cultural and racial politics in America at the dawn of the twenty-first century, Uncle Swami restores the South Asian diaspora to its full-fledged complexity Within hours of the attacks on the World Trade Centre, misdirected assaults on Sikhs and other South Asians flared in communities across the US, serving as harbingers of a more suspicious, less discerning and increasingly fearful worldview that would drastically change the ideas of belonging and acceptance in America. Weaving together distinct strands of recent South Asian immigration to the United States, Uncle Swami creates a richly textured discussion of a diverse and dynamic people whose identities are all too often lumped together, glossed over, or simply misunderstood. Continuing the conversation sparked by his celebrated work The Karma of Brown Folk, Prashad confronts the experience of migration across an expanse of generations and class divisions, from the birth of political activism among second-generation immigrants and the meteoric rise of South Asian American politicians in Republican circles, to migrant workers who are at the mercy of the vicissitudes of the American free market. A powerful new indictment of cultural and racial politics in America at the dawn of the twenty-first century, Uncle Swami restores a diasporic community to its full-fledged complexity, beyond both model minorities and the spectres of terrorism.

Swami Gambhirananda (1899 - 1988), a noted Hindu monk, was the eleventh President of the worldwide monastic-philanthropic order of the Ramakrishna Mission, better known in the West as the Vedanta Society. He was a prolific scholar and a spiritual teacher and an indefatigable leader. But these only describe the visible man. His inner life was one of calm and continuous meditation. It has been said that most of the time he was carrying on a mental conversation with the spiritual masters whose lives he had chronicled. A fellow monk has said: "If you want to get close to a real holy man, you try to get close to Swami Gambhirananda."But this is not a story of the Swami as a lone journeyer. It is about him in a group of pilgrims walking towards light: Everyday men and women in their everyday grind; sadhus and sadhvis; and some few persons of note. Here are then modern-day stories of soarings of the human mind as old as man himself: Spirituality.

This book narrates authors experiences with Bhagawan SATHYA SAI BABA. The authors hope that the book may be useful to people who are interested in sprituality. The authors have been very active in service projects and they hope that the book will draw readers into serving the society.

‘Purple Moor!’ The art teacher’s livid voice resonates. Rushali watches her mother cringe, called into the principal's office again; but thankfully, her father, Dev Pillay chooses to see her painting as eclectic and a reflection of the caring person she is. When Rushali is just seventeen, her father, the one person who understood her, suddenly passes away. Now Rushali must find her path from the chaos of nonconformity she built for herself. A semblance of calm pervades in her relationship with her mother until Mohan arrives on the scene. At forty-seven, the shackles are unbearable, judged repeatedly in parameters that do not fit her persona. Then, so unexpectedly, Rushali is free! But is this the freedom she sought? What tryst of fate made her paint the moor purple? Do such moors exist?

The first of Naipaul’s twelve novels tells of the meteoric rise and hilarious metamorphosis of Ganesh Ramsumair from failed primary schoolteacher and struggling masseur to author, revered mystic, peerless politician and the most popular man in Trinidad.

Published to commemorate the fiftieth anniversary of the passage of the United States' Immigration and Nationality Act of 1965 that has remade our "nation of immigrants," this is a new and definitive history of Asian Americans, written by one of the nation's preeminent scholars on the subject. But more than that, this book presents a new way of understanding America itself, its complicated histories of race and immigration, and its place in the world today.--Provided by publisher.

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Village Voice Favorite Books of 2000 The popular book challenging the idea of a model minority, now in paperback! “How does it feel to be a problem?” asked W. E. B. Du Bois of black Americans in his classic The Souls of Black Folk. A hundred years later, Vijay Prashad asks South Asians “How does it feel to be a solution?” In this kaleidoscopic critique, Prashad looks into the complexities faced by the members of a “model minority”-one, he claims, that is consistently deployed as "a weapon in the war against black America." On a vast canvas, The Karma of Brown Folk attacks the two pillars of the “model minority” image, that South Asians are both inherently successful and pliant, and analyzes the ways in which U.S. immigration policy and American Orientalism have perpetuated these stereotypes. Prashad uses irony, humor, razor-sharp criticism, personal reflections, and historical research to challenge the arguments made by Dinesh D’Souza, who heralds South Asian success in the U.S., and to question the quiet accommodation to racism made by many South Asians. A look at Deepak Chopra and others whom Prashad terms “Godmen” shows us how some South Asians exploit the stereotype of inherent spirituality, much to the chagrin of other South Asians. Following the long engagement of American culture with South Asia, Prashad traces India’s effect on thinkers like Cotton Mather and Henry David Thoreau, Ravi Shankar’s influence on John Coltrane, and such essential issues as race versus caste and the connection between antiracism activism and anticolonial resistance. The Karma of Brown Folk locates the birth of the “model minority” myth, placing it firmly in the context of reaction to the struggle for Black Liberation. Prashad reclaims the long history of black and South Asian solidarity, discussing joint struggles in the U.S., the Caribbean, South Africa, and elsewhere, and exposes how these powerful moments of alliance faded from historical memory and were replaced by Indian support for antiblack racism. Ultimately, Prashad writes not just about South Asians in America but about America itself, in the tradition of Tocqueville, Du Bois, Richard Wright, and others. He explores the place of collective struggle and multiracial alliances in the transformation of self and community-in short, how Americans define themselves.

Hindu nationalism is transforming India, as an increasingly dominant ideology and political force. But it is also a global phenomenon, with sections of India's vast diaspora drawn to, or actively supporting, right-wing Hindu nationalism. Indians overseas can be seen as an important, even inextricable, aspect of the movement. This is not a new dynamic--diasporic Hindutva ('Hindu-ness') has grown over many decades. This book explores how and why the movement became popular among India's diaspora from the second half of the twentieth century. It shows that Hindutva ideology, and its plethora of organisations, have a distinctive resonance and way of operating overseas; the movement and its ideas perform significant, particular functions for diaspora communities. With a focus on Britain, Edward T.G. Anderson argues that transnational Hindutva cannot simply be viewed as an export: this phenomenon has evolved and been shaped into an important aspect of diasporic identity, a way for people to connect with their homeland. He also sheds light on the impact of conservative Indian politics on British multiculturalism, migrant politics and relations between various minoritised communities. To fully understand the Hindutva movement in India and identity politics in Britain, we must look at where the two come together.