By Javed Majeed
Bringing jointly life-writing, travel-writing and postcolonial experiences, this publication argues that recommendations of commute have been the most important to the way in which Gandhi, Nehru and Iqbal articulated selfhood of their life-writing. It exhibits how their 'travelling autobiographies' differed from past traditions of nineteenth-century Indian and colonial commute writing. not like different autobiographies of the time via Indians within which the kingdom absorbed the person, rethinking principles of trip enabled them to specific their principles of selfhood outdoor overarching notions of kingdom or nationhood. constructing this line of enquiry into the binds among the self, shuttle and anti-colonial lifewriting, Majeed examines Gandhi's level fright and shyness as a part of a bigger gender politics, and discusses the politics of translation and truthfulness in his analyzing of the Gita. The stylistic units utilized by Nehru in his writings to awaken his special feel of self on the subject of trip are explored as a part of his resistance to slender nationwide identities, and Iqbal's poetry is reinterpreted as a kind of traveling autobiography which reconceives Islam relating to Western modernity.
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Additional resources for Autobiography, Travel and Postnational Identity: Gandhi, Nehru and Iqbal
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’. , p. 242. 22. Herbert Risley, The People of India (Calcutta: Thacker, Spink, 1908), p. 6. 23. Risley, p. 10, p.
3. Robert Fraser, Victorian Quest Romance. Stevenson, Haggard, Kipling, and Conan Doyle (Plymouth: Northcote House Publishers, 1998), p. 2. Patrick Brantlinger, Rule of Darkness. British Literature and Imperialism, 1830–1914 (Ithaca and London: Cornell University Press, 1988), p. 35. , p. 180, pp. 189–91. For the earlier part of the century, Fulford and Bolton argue that ‘travel became the vogue, and popular culture was permanently changed by the stories which readers consumed in huge numbers’ (p.
40. I have taken the term ‘planetary consciousness’ from Pratt, p. 5. 41. Charles Stewart, Travels of Mirza Abu Taleb Khan in Asia, Africa, and Europe, during the years 1799, 1800, 1801, and 1803. Written by himself in the Persian Language, 3 vols (London: Longman, Hurst, Rees, Orme and Brown, 1814), Ch. 1 (Dedication). 42. Stewart, Travels, p. vii. 43. Mirza Abu Taleb Khan, in Mirza Hasein Ali and Mir Qudrat Ali (eds), Mas¯ıri t¯alib¯ı y¯a safar n¯ama-ye M¯ırz¯a Ab¯u T¯alib Kh¯an (Calcutta: Hindoostanee Press, 1812), pp.