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<p>This dissertation examines the shape, substance, and staging of Muslim orthodoxy in British India, concentrating on how orthodox theologians survived colonial modernity by deploying sociological, discursive, psychic, and hermeneutical strategies. This dissertation is organized around Ashraf `Ali Thanvi (1863-1943), a leading Muslim theologian, mystic, and jurist of colonial India. Thanvi authored hundreds of original treatises, compiled texts, and works of commentary on doctrine and ritual, mystical experience, communal identity, and political theology. His collected letters, recorded conversations, and sermons were published within his lifetime and continue to instruct many contemporary South Asian Muslims. I closely read Thanvi's texts and situate them within two frameworks: the history of Indo-Muslim thought and the socio-political history of colonial India. Thanvi's hundreds of published treatises and sermons, continued citation within South Asian Islam, and widespread sufi fellowship make him one of the most compelling case studies for analyzing some of the key thematic concerns of Muslim orthodoxy, such as religious knowledge, self-discipline, sublimation of desire, regulation of gender, and communalist politics. My analyses demonstrate how orthodox scholars proliferated their theological, legal, and mystical teachings in order to make tradition relevant and authoritative in the public and private lives of many South Asian Muslims. Orthodox Islam not only survived colonial modernity, but also thrived in its ideological and social contexts.</p> / Dissertation

This thesis is an ethnography of a community of professional thieves called the Kanjar-a 'caste of thieves' by practice, public perception and self-designation-in the northern Indian province of Rajasthan. It is also an argument that spells out the broader logic of rank in local society. Insofar as it offers the first ethnography of the Kanjar community- and of caste-based, professional, hereditary theft-this study is new. My analytical concern with hierarchy and rank, however, is old, engaging in the once central, and now largely out-fashioned, discussion in the sociology of South Asia. My project began with a narrow set of concerns with the place of thieving and thieves in local society. In the course of my fieldwork, however, it became apparent that the received wisdom of South Asian sociology regarding the principles of rank did not offer useful explanatory tools and that a different conception of rank was necessary to make sense of what I observed, both about the social position of Kanjars and the hierarchical social formation at large. As is so often the case, what began as a study of historically and sociologically particular circumstances became an inquiry into the pervasive regnant aspects of the local order of things.

My doctoral thesis analyses the political ideology of Islamism by taking the case study of a major Islamist organization, namely the Jamaat-e-Islami in contemporary India and Bangladesh. In doing so, I try to understand the similarities and differences of the ideological articulations of Islamism in a Muslim minority context of India and in a Muslim majority context of Bangladesh. The thesis is written from a political theory perspective in general and within the realm of ideology studies in particular. The study analyses how and why the Jamaat is responding to the economic and cultural issues of neoliberal India and Bangladesh. One cannot possibly ignore the neoliberal context within which Islamists are generating markedly new kinds of political articulations with an unprecedented set of political demands, never seen before in the history of Islamist movements. The ideological articulations of Jamaat have been studied by analyzing various primary sources—organisational literature, the party constitution, policy resolutions, press releases, election manifestos and political pamphlets of Jamaat-e-Islami. In addition, this dissertation has also relied on field interviews with the Jamaat leadership in India and Bangladesh. Magazines and internet sources have been also helpful for this study. My thesis analyses Islamist responses to neoliberalism by discussing the contrasting conditions of contemporary India and Bangladesh. In doing so, I conclude that in India, Jamaat is opposed to neoliberalism whereas in Bangladesh, it has a ambiguous character vis-à-vis neoliberalism. However, Islamists in both these countries are opposed to cultural issues like atheism, ‘blasphemous’ views, live-in relationships and homosexuality, which they construe as the products of ‘western cultural globalization’. In this respect, I try to analyse why the Islamists are opposed to ‘western cultural globalization’. Finally, I also explain how Islamism, as a politico-ideological project of populist mobilization is facing a crisis in contemporary India and Bangladesh.

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A travers une étude interculturelle détaillée et comparée de la production théâtrale minoritaire canadienne et américaine, ma thèse cherche à mettre en lumière les les apports thématiques et esthétiques du théâtre multi-ethnicque nord-américain contemporain à la tradition anglo-américaine du 20ème siècle. Les communautés asiatiques, africaines et aborigènes sont retenues comme poste d'observation privilégié de l'expression esthétique de la condition multiculturelle postcoloniale dans le théâtre nord-américain de la période allant de 1972 à nos jours. Sur base d'un corpus de pièces de théâtre, ma recherche m'a permis de redéfinir les grandes articulations des notions d'hybridité, d'identité et de communauté/nation postcoloniale. Through a detailed cross-cultural approach of the English Canadian and American minority theatrical production, my thesis aims to identify the thematic and aesthetic contributions of multi-ethnic North American drama to the Anglo-American tradition of the 20th century. My study examines North American drama from the vantage points of African, Asian, and Native communities from 1972 until today. Relying on a number of case studies, my research opened up new avenues for rethinking the notions of hybridity and identity in relation to the postcolonial community/nation.

Rationale Cognitive deficits are now recognised as a major symptom of schizophrenia with a number of studies reporting profound deficits in cognitive function in both chronic and first episode patients. Recent advances in cognitive remediation therapy have provided the opportunity for patients to improve their cognitive function and therefore improve their functional outcome. Aim The aim of the present study was to investigate cognitive deficits using the Cambridge Neuropsychological Test Automated Battery (CANTAB®) in first episode psychosis and chronic schizophrenia patients. In the first episode population the effect of ethnicity on cognition was also examined. In the chronic schizophrenia study comparisons between severity of deficits with first episode psychosis patients were also made. The effects of cognitive remediation therapy were also examined in a sample of first episode patients. Methods A total of 35 patients and 30 healthy controls were recruited into the first episode study, 17 patients and 17 controls into the chronic schizophrenia study and 11 patients into the cognitive remediation study. The first episode psychosis patients were recruited from the Bradford and Airedale Early Intervention Service and the chronic patients from the Leeds Partnership NHS Foundation Trust. The control subjects were matched as closely as possible in terms of intelligence and demographics to the patient groups. The Wechsler Test of Adult Reading (WTAR) was used to estimate subjects pre-morbid IQ. The severity of symptoms was assessed using the Positive and Negative Syndrome Scale (PANSS). All subjects who took part in the study completed a comprehensive battery of neuropsychological tests from the CANTAB®. Patients in the cognitive remediation study participated in group therapy sessions using X-cog®. Results There were no significant differences found between There were no significant differences found between patients and controls in relation to intelligence or demographics in all studies. The effect of ethnicity was shown to be not significant in the first episode study. Results show that patients performed significantly worse than controls across all iv cognitive domains tested in all studies. A correlation between negative symptoms and executive function was found in both first episode and chronic schizophrenia patients. Comparisons between first episode psychosis and chronic schizophrenia patients in cognition showed no significant differences, however significant differences were found in levels of negative symptoms and age between the two groups with chronic patients scoring higher on negative symptoms and being older. In the cognitive remediation study a significant improvement was observed in patients in the domain of executive function and a reduction in negative symptoms following completion of the intervention. Conclusion First episode and chronic schizophrenia patients display significant cognitive deficits across all domains when tested using the CANTAB®. Some of these deficits appear to be independent of the length of the illness but dependent on negative symptoms. This study demonstrates that cognitive deficits exist across all patient groups regardless of age, gender, pre-morbid IQ, years in education and ethnicity. Cognitive remediation therapy has also been shown to be effective in improving cognitive functioning in patients.

In the Path of the Prophet: Medieval and Early Modern Narratives of the Life of Zarathustra in Islamic Iran and Western India is a historical study of the discursive practices by which Zoroastrians struggled to define their communal identity through constructions of the central figure of their religion. I argue that Zoroastrians adopted cosmopolitan religious vocabularies from the Islamicate and Sanskritic literary traditions for a world in which they were no longer a dominant political force. Contrary to much scholarship, which characterizes medieval Zoroastrian thought as stagnant, I contend that literary production in this period reveals extraordinary intellectual engagement among Zoroastrians endeavoring to make meaning of their ancient religious traditions in a rapidly changing world. The essays of my dissertation focus on four moments in Zoroastrian intellectual history. I begin with an analysis of the thirteenth century Persian Zarātushtnāma (The Book of Zarathustra), examining interactions between Zoroastrian theology and prophetology and contemporary Islamic thought, focusing on the role that miracles played in medieval Zoroastrian conceptions of prophethood. In my next essay, I explore questions of identity, orthodoxy and heterodoxy by investigating a group of Zoroastrian mystics who migrated from Safavid Persia to Mughal India around the seventeenth century. Influenced by the Illuminationist school of Islamic philosophy, they left behind a body of texts which blur religious boundaries. In my third essay, I examine the earliest literary compositions in the Gujarati language about the life of Zarathustra, employing theoretical discussions of literary cosmopolitanism and vernacularization to trace how Zoroastrian stories were reimagined by Indian Zoroastrians (Parsis) to fit Indo-Persian and Sanskritic discursive conventions. Finally, I look at the ways in which Zoroastrian prophetology was transformed through the experience of colonial modernity, focusing especially on the role of the printing press and the creation of a literate public sphere. I argue that the formation of a Parsi colonial consciousness was an experience of loss and recovery, in which traditional Persianate forms of knowledge were replaced by newly introduced sciences of philology, ethnology, and archaeology, fundamentally reshaping the Parsi conception of their religion and religious boundaries. / Near Eastern Languages and Civilizations

South Asian Americans are one of the fastest growing sub-groups within the Asian American population in the United States today. Between 1960 and 1990, the South Asian American population witnessed an increase of approximately 900% (Leonard, 1997). This increase in population also corresponds with the increase in South Asian American students enrolling in institutions of higher education. However, despite their physical visibility on college and university campuses across the nation, South Asian American students remain invisible in higher education research. Student affairs practitioners have a limited understanding of the unique needs and issues confronted by South Asian American college students. This qualitative study addressed the paucity of research on South Asian American college students by specifically exploring the college experiences of South Asian American women. In particular, the study examined the central intergenerational issues between first-generation South Asian mothers who immigrated to the United States as adults and second-generation South Asian American daughters who are currently enrolled at the University of Texas at Austin. Secondly, it investigated the impact of these intergenerational issues on the identity development and overall college experiences of second-generation South Asian American female college students. Using a postcolonial, critical feminist framework, this study attempted to dismantle the one-dimensional, dominant narrative of South Asian Americans as the successful, high-achieving, model minority and present instead the multi-layered and complex narratives of these participants. Key findings indicated that the intergenerational issues between mothers and daughters were complex with both negative and positive impacts on the mother-daughter relationships, identity development, and the overall college experiences of the daughters. The transmission of culture and cultural values were primary ways in which mothers affected the identity development of their daughters. South Asian American peers and social networks were another significant source of identity development for the students. Additionally, narratives of both mothers and daughters revealed that the impact of the model minority image on women was qualitatively different than men where women had to often strive to fulfill simultaneous expectations of being a successful student and professional as well as conforming to the standards of being the model traditional South Asian wife and mother. / text

Canadian politicians have stated that India-Canada relations are grounded in "people-to-people links". These links have been formed over the last century through a process of immigration that articulates specific regions of India—Doaba in Punjab—with particular regions of Canada—initially British Columbia, and now the metropolitan areas of Toronto and Vancouver. Employing the theoretical lens of transnationalism and a methodological approach based on networks, this thesis argues that the presence of extensive transnational linkages connecting immigrants to their sites of origin, rather than limit national Canadian citizenship practice, can actually enhance it. I examine how Punjabi immigrants activate linkages that span borders and fuse distant communities and localities, as well as highlighting how the state is involved in the regulation and monitoring of such connections. My findings indicate that the operation of state officials varies according to the nature of the exchange. Whereas immigration is differentially controlled at the micro-scale of the individual according to a range of factors such as race, class and gender; inanimate objects such as goods and capital are less regulated, despite the significant material effects associated with their transmission. Indian immigrants are not however, passive recipients of state regulation at the scale of the individual, and instead emerge as active participants in a Canadian democratic system that enables the individual to challenge certain bureaucratic decisions and hold federal departments accountable. In addition, contrary to ideas of transnational immigrant actors possessing new forms of transnational or "post-national" citizenship, this research suggests that immigrants value the traditional right of citizenship to protect national borders and determine who may gain access.