60–80 % of the so-called Indus Valley Civilisation sites which have been discovered are not on the banks of the Indus but on the course of the Sarasvati. The drying-out of the river is the most significant factor in the history and migrations of the ancient Indians. With new evidence, the time has come for a significant paradigm shift in Indology. This book breaks new ground to lay the foundation for an authentic Indian history.

    Powerful, poignant and impossible to ignore or gloss over, the fifty-two threads that make up Suspected Poems unfold across the entire political spectrum—from the disturbed climate in the country and the culture of intolerance to the plight of the aam aadmi, from the continued oppression of Dalits and minority communities to fluctuating Indo–Pak relations. Written with Gulzar’s characteristic incisiveness and his unique perspective and translated marvelously into English by Pavan K. Varma, Suspected Poems, made available in a special keepsake bilingual edition, will delight every reader of poetry and Gulzar’s many fans.

    Today naxalism is no longer the che Guevara style revolution that it was.

    With him ride his wives, his sisters, his daughters, his aunts and his distant female relatives. Unhindered by a relatively recent conversion to Islam, these women will help found a culture of such magnificence and beauty that it will become a by-word for opulence in the world. These Mughal women of Hindustan—unmarried daughters, eccentric sisters, fiery milk-mothers and beautiful wives, will contribute to the great syncretic culture of the Mughals by writing biographies, building monuments, engaging in diplomacy, and patronizing the arts. And even as the zenana changes from the earlier nomadic, tented spaces to the later more sequestered grandeur within the high stone walls of mighty qilas, the influence of the women remains visible and unquestioned. This book looks at the lives of these Mughal women, and the enigma of their disappearance, except as objects of curiosity, from our collective memory.

    How did he end up this way? In an astonishing debut, Aman Sethi brings him and his indelible group of friends to life through their adventures and misfortunes in the Old Delhi Railway Station, the harrowing wards of a tuberculosis hospital, an illegal bar made of cardboard and plywood, and into Beggars Court and back onto the streets. In a time of global economic strain, this is an unforgettable evocation of persistence in the face of poverty in one of the world's largest cities. Sethi recounts Ashraf's surprising life story with wit, candor, and verve, and A Free Man becomes a moving story of the many ways a man can be free.

    Raised by his Sikh mother in Delhi, his father, a Pakistani Muslim, remained a distant figure. Stranger to History is the story of the journey he made to try to understand what it means to be Muslim in the twenty-firstcentury. Starting from Istanbul, Islam’s once greatest city, he travels to Mecca, its most holy, and then home through Iran and Pakistan. Ending in Lahore, at his estranged father’s home, on the night Benazir Bhutto was killed, it is also the story of Taseer’s divided family over the past fifty years. Recent events have added a coda to Stranger to History, as his father was murdered by a political assassin. A new introduction by the author reflects on how this event changes the impact of the book, and why its message is more relevant than ever.

    It has seared the psyche of four plus generations of this subcontinent. Why did this partition take place at all? Who was/is responsible - Jinnah? The Congress party? Or the British? Jaswant Singh attempts to find an answer, his answer, for there can perhaps not be a definitive answer, yet the author searches. Jinnah's political journey began as 'an ambassador of Hindu-Muslim Unity' (Gopal Krishna Gokhale), yet ended with his becoming the 'sole spokesman' of Muslims in India; the creator of Pakistan, The Quaid-e-Azam: How and why did this transformation take place?No Indian or Pakistani politician/Member of Parliament has ventured an analytical, political biography of Quaid-e-Azam Mohammad Ali Jinnah, about whom views necessarily get divided as being either Hagiographical or additional demonology. The book attempts an objective evaluation. Jaswant Singh's experience as a minister responsible for the conduct of India's foreign policy, managing the country's defence (concurrently), had been uniformly challenging (Lahore Peace process; betrayed at Kargil; Kandahar; the Agra Peace Summit; the attack on Jammu and Kashmir Assembly and the Indian Parliament; coercive diplomacy of 2002; the peace overtures reinitiated in April 2003).He asks where and when did this questionable thesis of 'Muslims as a separate nation' first originate and lead the Indian sub-continent to? And where did it drag Pakistan to? Why then a Bangladesh? Also what now of Pakistan? Where is it headed? This book is special; it stands apart, for it is authored by a practitioner of policy, an innovator of policies in search of definitive answers. Those burning 'whys' of the last sixty-two years, which bedevil us still. Jaswant Singh believes that for the return of lasting peace in South Asia there is no alternative but to first understand what made it 'abandon' us in the first place. Until we do that, a minimum, a must, we will never be able to persuade peace to return.

    First published in 1984, The Outcaste is a first-person account of the dehumanizing impact of caste oppression in India.

    Speaking to investigative journalist and conflict specialist Kishalay Bhattacharjee, the confessor tells of the toll this brutality has taken on him. An essay by Bhattacharjee and a postscript that analyses the hidden policy of extra-judicial killings and how it threatens India's democracy contextualize this searing confession. An explosive document on institutionalized human rights abuse.

    Incensed at the villagers’ refusal to share any information, soldiers pulled residents from their homes, torturing men and raping women. According to village accounts, as many as thirty-one women were raped. The Indian army initially carried out cursory investigations before shelving the case without explanation. Kunan and Poshpora have since become known as the villages of raped women, and their residents have found it difficult to escape this stigma. Then in 2012, the rape and murder of a young medical student in Delhi galvanized a protest movement so widespread and deep that it reached far beyond India’s borders. In Kashmir, a group of young women, all in their twenties, were inspired to reopen the Kunan-Poshpora case and revisit their history and that of the 1991 survivors. Do You Remember Kunan Poshpora? is a personal account of their journey, examining questions of justice, stigma, state responsibility, and the long-term impacts of trauma. With rarely heard voices and concerns, this book gives readers an opportunity to know the lives of ordinary Kashmiris in a state suffocated by thirty years of military rule.

    Through an astute and devastating critique of Hinduphobia in today’s academia, media and popular culture, Vamsee Juluri shows us that what the Hinduphobic worldview denies virulently is not only the truth and elegance of Hindu thought, but the very integrity and sanctity of the natural world itself. By boldly challenging some of the media age’s most popular beliefs about nature, history, and pre-history along with the Hinduphobes' usual myths about Aryans, invasions, and blood-sacrifices, Rearming Hinduism links Hinduphobia and its hubris to a predatory and self-destructive culture that perhaps only a renewed Hindu sensibility can effectively oppose. It is a call to see the present in a way that elevates our desa and kala to the ideals of the sanathana dharma once again. “For a civilization is not just buildings and machines, but its people, their thought, and their culture. It is a way of knowing the world, a way of giving meaning and value to the contents of life. It is a resource, most of all, for living intelligently.”

    

    Battling odds, Ambedkar drafted the Constitution of India and eventually embraced Buddhism. Experiences similar to Ambedkar's continue to haunt a majority of India's 170 million dalits. They are still denied water, shelter and the basic dignities of life.In this ground-breaking work, Pardhan-Gond artists Durgabai Vyam and Subhash Vyam interweave historical events like the Mahad satyagraha with contemporary incidents. Defying conventional grammar, they infuse fresh energy into the graphic idiom through their magical art mounted on an epic scale.

    It identifies its author by the names 'Kauṭilya' and 'Vishnugupta', both names that are traditionally identified with Chanakya (c. 350–283 BC), who was a scholar at Takshashila and the teacher and guardian of Emperor Chandragupta Maurya, founder of the Mauryan Empire. The text was influential until the 12th century, when it disappeared. It was rediscovered in 1904 by R. Shamasastry, who published it in 1909. The first English translation was published in 1915.Roger Boesche describes the Arthaśāstra as "a book of political realism, a book analysing how the political world does work and not very often stating how it ought to work, a book that frequently discloses to a king what calculating and sometimes brutal measures he must carry out to preserve the state and the common good."Centrally, Arthaśāstra argues how in an autocracy an efficient and solid economy can be managed. It discusses the ethics of economics and the duties and obligations of a king. The scope of Arthaśāstra is, however, far wider than statecraft, and it offers an outline of the entire legal and bureaucratic framework for administering a kingdom, with a wealth of descriptive cultural detail on topics such as mineralogy, mining and metals, agriculture, animal husbandry, medicine and the use of wildlife. The Arthaśāstra also focuses on issues of welfare (for instance, redistribution of wealth during a famine) and the collective ethics that hold a society together.