There was nothing inherently unified about the diverse cultures, religions and languages that comprised the Indian subcontinent under colonialism. The European model of nationalism, which took for granted the existence of one religion, one language or one ethnicity was doomed to failure. It was for this impossibility that the British argued that India was not fit to rule itself. It was on behalf of this sense of identity that, beginning in the nineteenth century, Indian writers of literature began to imagine cultural unity through their fictional and poetic works.

By the 1920s and 1930s, literature had come to occupy a central role in the Indian nationalist movement. Yet literary texts not only reflected the politics of Indias leaders (increasingly represented by the Indian National Congress,) but questioned some of their assumptions about the path India's future should take. For instance, the Hindi novelist Premchand set his stories primarily in rural India and satirized the machinations of the urban elite, emphasizing the rural-urban divide that was increasingly visible in mainstream nationalist politics. Likewise, the English-language author Mulk Raj Anand located his stories among the urban poor, disempowered not only by colonialism, but also by the kind of heavy industrialization supported by congress.

Authors affected by partition, such as Saadat Hasan Manto, painted a poignant picture of the injustices perpetrated on displaced families on both sides of the India-Pakistan border. Attention to the details and artistry of these and other fictional writings can add to our understanding of these hugely significant decades in sub-continental history.

Ulka Anjaria is a Ph.D. candidate in the Program of Modern Thought and Literature at Stanford University. Her dissertation, entitled "Novel Forms: Literary Realism and the Politics of Modernity in India, 1920-1947," discusses the works of Premchand, Mulk Raj Anand, Bibhutibhushan Bandyopadhyay, Raja Rao, Manik Bandopadhyay and Ahmed Ali, relating innovations these authors make on the novel form to larger political developments of the pre-Independence period. She has published articles in Sarai Reader and Economic and Political Weekly.

Ms. Anjaria's talk is the third seminar of the winter quarter South Asia Colloquium Series.

Ayelet Shachar is a professor of law, political science, and arts and science at the University of Toronto. She received her JSD from Yale Law School in 1997. Prior to that, she served as law clerk to former Chief Justice of the Supreme Court of Israel, Aharon Barak. She joined the University of Toronto Faculty of Law in 1999.

Shachar is the author of Multicultural Jurisdictions: Cultural Differences and Women's Rights, winner of the 2002 Best First Book Award by the American Political Science Association, Foundations of Political Theory Section. She is recipient of many academic awards and fellowships, including, most recently, Leah Kaplan Visiting Professor in Human Rights at Stanford Law School, the Connaught Research Fellowship in Social Sciences at the University of Toronto, and the Emile Noel Senior Fellow at NYU School of Law.

Her scholarship focuses on citizenship and immigration law, highly skilled migrants and transnational legal processes, as well as state and religion, family law, multilevel governance regimes, group rights, and gender equality.

Sponsored by the Program on Global Justice, Stanford Humanities Center, and Department of Political Science (Stanford Political Theory Workshop).

Thomas Scanlon is Alford Professor of Natural Religion, Moral Philosophy, and Civil Polity. He received his BA from Princeton in 1962 and his PhD from Harvard. In between, he studied for a year at Oxford as a Fulbright Fellow. He taught at Princeton from 1966 before Harvard in 1984.

Professor Scanlon's dissertation and some of his first papers were in mathematical logic, but the bulk of his teaching and writing has been in moral and political philosophy. He has published papers on freedom of expression, the nature of rights, conceptions of welfare, and theories of justice, as well as on foundational questions in moral theory. His teaching has included courses on theories of justice, equality, and recent ethical theory. His book, What We Owe to Each Other, was published by Harvard University Press in 1988; a collection of papers on political theory, The Difficulty of Tolerance, was published by Cambridge University Press in 2003.

Sponsored by the Program on Global Justice, the Stanford Humanities Center, the Stanford Department of Political Science (Stanford Political Theory Workshop), and the Stanford Philosophy Department.

Roger Errera is a graduate of the Paris Institut d'etudes politiques, the Paris Law School and the ENA, Ecole nationale d'administration. Mr Errera is a former senior member of the Conseil d'Etat, France's Supreme Court for administrative law. He also sat on the Conseil superieur de la magistrature. After having taught extensively in France and abroad, he is presently a Visiting Professor at the Central European University in Budapest.

A former member of the UN Human Rights Committee, Mr. Errera has worked in Central and Eastern Europe as an expert and a consultant for the European Commission of the Council of Europe on legal and judicial issues.

Mr. Errera is the founder and editor of the "Diaspora" series, a collection of essays on Judaica and Jewish affairs published in Paris by Calmann-Levy (33 books published so far). He is the author of a number of articles and essays on judicial review, public law, free speech, freedom of religion, refugee law, judicial independence and accountability, nazism and communism.

Sponsored by the Mediterranean Studies Forum, the Stanford Law School, the History Department, and the Forum on Contemporary Europe.

One aspect of globalization that is receiving increasing scholarly attention is international migration, especially the transnational migration of workers. Practically every country of the world is affected in one way or another as either a sending or a receiving country. There are reportedly more than 500,000 foreigners residing in South Korea, with unskilled transnational migrant workers accounting for about a half of these.

Although the country's reliance on imported foreign labor is likely to continue unabated, the Korean government and society as a whole have been generally intolerant of foreigners living in Korea.

This paper examines various social factors, including the country's record-low fertility rate and rapid aging of its population, that all point to the continuation of labor importation. Such immigration will contribute to the making of a multiethnic Korean society.

The paper then analyzes the cultural factors that account for Koreans' low receptivity to foreigners and argues that it is the cultural ideology of ethnic homogeneity, based on the "one ancestor myth," that fuels an intense pride and stake in cultural uniqueness, linguistic homogeneity, and historical collectivity-sensibilities that government policy reinforces.

Andrew Eungi Kim is an Associate Professor in the Division of International Studies at Korea University and is currently a Visiting Professor at the University of California, Berkeley. He received his Ph. D. in sociology from the University of Toronto in 1996. His primary research interests pertain to cultural studies, sociology of religion, social change, sociology of work, and comparative sociology.

Currently, he is revising two book-length manuscripts for publication: "The Rise of Protestant Christianity in South Korea: Religious and Non-Religious Factors in Conversion" and "Understanding Korean Culture: The Persistence of Shamanistic and Confucian Values in Contemporary Korea."