CULTURE AND POLITICAL ANALYSIS IN INDIA 61 emancipatory readings are made. But action for social transformation requires a certain assumption of the unity of the subject, of what it means to be human, which has been ruled out by post-structuralist thinkers like Derrida who emphasise the situatedness of language and notions of the self. Both projects, the problematising of subjectivties and the acceptance of them as the starting point for political action, may be required for a transformatory politics. NOTES AND REFERENCES 1. Gramsci, Selections from Prison Notebooks (tr. Quintin Hoare and Nowell Smith), p. 325. 2. Gramsci, n. 1, p. 450. 3. An introduction to the work and orientation of the Jaipur group may be found in the introduction to Daya Krishna's India's Intellectual Tradition (Delhi: Banarsi Das, 1987). See also V.R. Mehta, Ideology, Modernisation and Politics in India (Manohar, 1983). 4. For a discussion of the Indological tradition see Meenakshi Thapan, 'Contributions and the Sociology of India' in Contributions to Indian Sociology, Vol. 22, No. 3, 1988. Also R.S. Khare, 'Indian Sociology and the cultural other', Contributions Vol. 24, No. 2, 1990, and Sudipto Kaviraj, Imagining History Occasional Papers, Second Series, No. 7, Nehru Memorial Museum and Library. 5. Typical statements of such views may be found in Marshall Sahlins, Evolution and Culture, (Sahlins and Service, eds. (University of Michigan Press, 1960) and E. Sapir, 'Culture, Genuine and Spurious', in Culture Language and Personality Mandelbaum, ed. (Berkeley, 1961). 6. It may be found for example in the work of Mkim Marriott, Contributions, Vol. 24, No. land 2,1990. 7. Daya Krishna, Philosophical Theory and Social Reality (Nehru Museum and Library, 1982), p. 13. 8. Nandy, Traditions, Tyranny and Utopia, (O.U.P. 1987), p. 153 9. See for instance Shiv Viswanathan, 'From the Annals of the Laboratory State', Alternatives, XII, No. 2, 1987, pp. 37-54. Also Vandana Shiva, 'The Violence of Reductionist Science', Alternatives, XII, No. 2, 1987, pp. 243-363, Ashish Nandy, Traditions, Tyranny and Utopias n. 9, Sudipto Kaviraj/ On the Construction of Colonial Discourse: Structure, Discourse and Hegemony, Occasional Papers on History and Society, No. XXXV, Second Series, Nehru Memorial Museum and Library, Suresh Sharma, 'Cultural Survival in the Age of Progress', Alternatives, X/ 1985, pp. 455-503. 10. Mehta, n. 3. 11. Kaviraj, 'Capitalism and the Cultural Process', Journal of Arts and Ideas, No. XIX, May, 1990. Nandy has expressed a similar view in 'The Politics of Secularism and the Recovery of Religious Tolerance', Alternatives, XII^ 1988. 12. Kaviraj, Imaginary History, n.4 13. Nandy, 'The Politics of Secularism', n. 13, p. 177. 14. Kothari, Times of India, September 28, 1991. 15. Some studies which come to mind include Sumit Sarkar's 'The Kaiki Avtar of Bikrampur', Subaltern Studies, VI, and a number of other studies in the Subaltern Volumes, Zakia Pathak and Rajeswari Sunder Rajan in Signs, Vol. 14, No. 3, 1989, Sangari and Vaid, Recasting Women (Kali, 1989), Thaaru and K. Lalita, Women Writing in India (Feminist Press, 1991), Women Bhakta Poets, Manushi, 1989, Kumkum Sangari, 'Meerabai and the Spiritual Economy of Bhakti', Economic and Political Weekly and many others.