Anglophone Literature from the borderland region of Northeast India has a relatively short history with the major works comprising the oeuvre published in the last four decades or so. One of the most visible trajectories in Northeast Indian Anglophone Literature (NIAL) [1] is the reworking of myths and origin stories, especially by writers from indigenous communities. [2] NIAL writers weave myths to explore both deep pasts and contemporary conundrums about community and political identity...

This appears as an afterword to a special issue of the print journal Modernism/modernity (Volume 32, Number 3, September 2025): The Language Challenge: Modernisms in Multilingual South Asia, gueste edited by Preetha Mani and Jennifer Dubrow In the work I’ve been doing over the past ten years, I have discussed the emergence of historically new examples of multilingual literature, culture, and entertainment and called for new ways of counting, organizing, and valuing languages inside and outside the university. I have sought to explain how, why, and when artworks began to use languages differently, where they have drawn on early twentieth-century modernist paradigms and where they have diverged. Along the way, I have highlighted two approaches to the history of modernism and language that have shaped our understanding of multilingualism as a concept and a philosophy.

In 1946, the arts and culture journal Marg was founded under the editorial leadership of writer, arts patron, and cultural critic Mulk Raj Anand (1905–2004). Dedicated to the promotion and analysis of the arts, Marg featured modernist practices and heritage forms from around the world and from a diverse range of periods in illustrative displays, scholarly essays, and editorial content. Multiple discourses were brought into conversation with each other through a type of visual pedagogy. From architectural modernism to art history to practices in picture framing, it interpreted and taught a new modernist historical arc of arts in a decolonizing India. Connected to the newly expanding movements of literary and artistic cultures of the post-war era, and what Justin Quinn has termed “new cultural conversations,” the periodical straddles genre, form, and purposive frame. Marg sits adjacent to the Indian phenomenon of magazine literary activism and its mid-century project of nation building, and it echoes the ambitions of modernist architectural publications. Yet, not far afield of the relatively new genre of the “timepass” magazine (which burgeoned in mid-century India), Marg speaks to the formation of English-language periodical platforms appealing to a new bourgeois public in India. Established in advance of nationalized institutions for the modern arts, it promised a prime new platform for education and idea exchange. Furthermore, its journal format could reach far flung readerships and audiences. Annapurna Garimella observed, on Marg’s unique role in arts and cultural education promotion, “Early Marg volumes are remarkable for their interventionary voice. Various issues nimbly jump from the discussion of arts education policy to the future of urban planning to the history of Orissa architecture to contemporary American glass.”

The success of his film Calcutta 71 (1972), remarked director Mrinal Sen, was not due to “cinematic excellence,” but “more because of the time in which it was made and released.” [1] Sen was right. Calcutta 71 did not reap profits in the box office. In this it was much like the two other films that were part of Sen’s Calcutta trilogy, Interview (1971) and Padatik [The guerilla fighter] (1973). Calcutta 71 became a phenomenon in its time for the slew of serious discussions and controversies it...

“Venice,” writes Adrian Durham Stokes at the opening of his 1945 study of the city, “excels in blackness and whiteness; water brings commerce between them.” [1] This is a confident blasé opening gambit characteristic of the period and of this Faber and Faber contracted writer earlier heralded by Ezra Pound as one of the “only important writers” living. [2] Venice bothered Stokes throughout his writing and viewing life, yet Venice’s, and other, problematic whitenesses disappear in his writing...

This summer, as I was wrapping up my dissertation and packing my boxes in upstate New York, I started watching Satyajit Ray’s Jai Baba Felunath ( The Elephant God, 1979) after what felt like a lifetime. The film is based on a novel from Ray’s own children’s detective series featuring the celebrated Bengali private investigator Prodosh C. Mitter, aka Felu-da (“da” being an affectionate honorific for elder brother). In a 1980 review, Gene Moscowitz calls it “Ray’s bow to that Yank hardboiled...