By Amitav Ghosh
A modern tale of event, heritage, and identification via acclaimed writer Amitav Ghosh.
Off the easternmost nook of India, within the Bay of Bengal, lies the big labyrinth of tiny islands often called the Sundarbans, the place settlers stay in worry of drowning tides and man-eating tigers. Piya Roy, a tender American marine biologist of Indian descent, arrives during this lush, treacherous panorama looking for an extraordinary species of river dolphin and enlists the help of a neighborhood fisherman and a translator. jointly the 3 of them release into the frilly backwaters, drawn unawares into the robust political undercurrents of this remoted nook of the area that particular a private toll as fierce because the tides.
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Additional resources for The Hungry Tide: A Novel
New Delhi: Maktaba Jamia. Lelyveld, D. 1978. Aligarh’s First Generation: Muslim Solidarity in British India. Princeton: Princeton University Press. Pritchett, Frances W. 1994. Nets of Awareness: Urdu Poetry and its Critics. Berkeley: University of California Press. Ruswa, Mirza Muhammad Hadi. 1989. Umrao Jan Ada. New Delhi: Maktaba Jamia. 2 Islamic Reform and Modernities in South Asia Francis Robinson* Introduction F rom the beginning of the Islamic era, Muslim societies have experienced periods of renewal (tajdid).
As usual I was alone in the room. The maids and manservant were all sleeping downstairs, and the lamp by my head was alight. At first I tossed and turned for a long time. I wanted to sleep but sleep didn’t come at any cost. Finally I rose, stuck a betel-roll into my mouth, called the maid to fill the water-pipe, and lay down on the bed. I began to smoke. I had the desire to look at a book. There were plenty of storybooks in the shelf above my head. I picked them up one by one, turning the pages, but I’d read them all several times already.
The Deoband madrasa, founded in 1867, and supported by public subscription alone was the model. By 1967, it claimed to have founded more than 8,000 madrasas in its image. 1 It should be noted, however, that some sufis adjusted their practices not just to take account of reform but also to embrace its transformative processes. Chapter 4 by Nile Green in this volume is a good example of the former. The classic study of reform led by a sufi and his Naqshbandi followers is Mardin (1989). 30 / Islamic Reform in South Asia From these institutions came the teachers and scholars who provided the knowledge and the guidance to enable Muslim society not just to survive but also to entrench itself further.