Acknowledgements ix

1. Introduction: Affective Communities 1

2. Manifesto: Anticolonial Thought and the Politics of Friendship 13

3. Sex: The Story of Late Victorian Homosexual Exceptionalism 34

4. Meat: A Short Cultural History of Animal Welfare at the Fin-de-Siècle 67

5. God: Mysticism and Radicalism at the End of the Nineteenth Century 115

6. Art: Aestheticism and the Politics of Postcolonial Difference 142

7. Conclusion: An Immature Politics 177

Notes 191

Index 237

“Affective Communities is an ambitious attempt to rethink the impact and legacy of the utopian socialism that had its heyday in Britain at the turn of the twentieth century. . . . Gandhi is a subtle, incisive critic of philosophy, and the strongest sections of the book are her lucid, authoritative treatments of Derrida, Foucault, Kant, Hegel, Nancy, and others.” — Gautam Premnath, Journal of British Studies

“Affective Communities is an important book that challenges the founding principles of postcolonial theory not in order to reject its ambitions but to open new ways to approach these urgent issues. . . . This book is hard to put down, but it also invites frequent rereading as a guide and as a reformulation of the theoretically and politically complex terrain of anti-colonial and postcolonial theorising.” — Linnell Secomb, Postcolonial Studies

“I admire the passion, integrity, and brilliance with which [Gandhi] makes her case. . . . This is a book to be savoured for its suggestive insights. . . . Its intellectual energy derives . . . from Gandhi’s inventive retrieval and analysis of forgotten texts . . . . ” — Seth Koven, The International History Review

“In a single stroke, Gandhi succeeds both in breaking down cultural binaries and in drawing metropole and colony into the same frame. . . . [T]hrough detailed argument, Gandhi compellingly rescues friendship—with its cousin utopianism—from the ‘charge of ‘immaturity’ ‘ and presents it as a meaningful trope for cross-cultural understanding.” — Maya Jasanoff, Common Knowledge

“Leela Gandhi’s Affective Communities is an engaging journey to the fringes of late Victorian imperial society where the reader discovers an eclectic mix of radical, socialist, and antiimperial politics. . . . In an era when transnational politics has become particularly salient, Gandhi provides powerful material for thinking about a politics freed from the contradictions of the Enlightenment, which for all its commitment to univeralism, produce exclusion and nationalism.” — Jonathan Harris, Journal for the Study of Radicalism

"[O]riginal and provocative. . . ." — Simon Gikandi, Victorian Studies

With her much-anticipated Affective Communities Leela Gandhi offers postcolonial theorists and historians of imperialism alike a theoretically elegant, ethically telling and often curiously moving study of the ‘minor narratives of crosscultural collaboration between oppressors and oppressed; during late nineteenth-century empire.” — Elleke Boehmer, Interventions

“Affective Communities is an ambitious attempt to rethink the impact and legacy of the utopian socialism that had its heyday in Britain at the turn of the twentieth century. . . . Gandhi is a subtle, incisive critic of philosophy, and the strongest sections of the book are her lucid, authoritative treatments of Derrida, Foucault, Kant, Hegel, Nancy, and others.” —Gautam Premnath, Journal of British Studies

“Affective Communities is an important book that challenges the founding principles of postcolonial theory not in order to reject its ambitions but to open new ways to approach these urgent issues. . . . This book is hard to put down, but it also invites frequent rereading as a guide and as a reformulation of the theoretically and politically complex terrain of anti-colonial and postcolonial theorising.” —Linnell Secomb, Postcolonial Studies

“I admire the passion, integrity, and brilliance with which [Gandhi] makes her case. . . . This is a book to be savoured for its suggestive insights. . . . Its intellectual energy derives . . . from Gandhi’s inventive retrieval and analysis of forgotten texts . . . . ” —Seth Koven, The International History Review

“In a single stroke, Gandhi succeeds both in breaking down cultural binaries and in drawing metropole and colony into the same frame. . . . [T]hrough detailed argument, Gandhi compellingly rescues friendship—with its cousin utopianism—from the ‘charge of ‘immaturity’ ‘ and presents it as a meaningful trope for cross-cultural understanding.” —Maya Jasanoff, Common Knowledge

“Leela Gandhi’s Affective Communities is an engaging journey to the fringes of late Victorian imperial society where the reader discovers an eclectic mix of radical, socialist, and antiimperial politics. . . . In an era when transnational politics has become particularly salient, Gandhi provides powerful material for thinking about a politics freed from the contradictions of the Enlightenment, which for all its commitment to univeralism, produce exclusion and nationalism.” —Jonathan Harris, Journal for the Study of Radicalism

"[O]riginal and provocative. . . ." —Simon Gikandi, Victorian Studies

With her much-anticipated Affective Communities Leela Gandhi offers postcolonial theorists and historians of imperialism alike a theoretically elegant, ethically telling and often curiously moving study of the ‘minor narratives of crosscultural collaboration between oppressors and oppressed; during late nineteenth-century empire.” —Elleke Boehmer, Interventions

“Affective Communities is outstanding. It stretches postcolonial theory well beyond its usual boundaries. Leela Gandhi successfully documents the anti-imperial affiliations and politics of certain marginalized subcultures in late-nineteenth-century Britain and Europe, and she shows what Indian nationalists owed to these traditions.” — Dipesh Chakrabarty, author of, Provincializing Europe: Postcolonial Thought and Historical Difference

“A very original and thought-provoking book, Affective Communities offers an outstanding contribution to postcolonial and queer studies. Leela Gandhi provides detailed, brilliant discussions of particular figures such as Edward Carpenter, Henry Salt, and M. K. Gandhi and the ways in which they interwove their various radical counter-cultural interests into larger political strategies of anticapitalist utopianism.” — Robert J. C. Young, author of, Postcolonialism

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