(Spoiler: That lasts two days.)Then it’s buttock-bruising buses and chock-a-block trains for a farcical journey around the country, across the Punjab and Uttar Pradesh and Rajasthan, through Maharashtra and Karnataka and Tamil Nadu; to super-cities like Delhi and Mumbai and Kolkata, and sacred spots like Amritsar and Varanasi and Rishikesh, and lesser-visited locations like Madurai and Madikeri and McLeod Ganj.Along the way, Mark sees the awful and the absurd and the awesome, encounters the horrors and riches of India, a country of extreme contrasts that he struggles to survive, strives to like. He has to laugh — it was either that or cry.He meets randy perverts and mystical madmen, sees bodies barbecued beside the Ganges, goes insane when he drinks bhang lassi, wears skinny jeans to a yoga class, and visits the cult of “The Mother”.For a country like no other, it’s a travel book like no other.(*Note*: If you like yoga or knitting or The Guardian, or are the sort of person that orders a korma, this book isn't for you — you'll hate it.)

    Marking the pinnacle of his public life; it reflected his popularity among ordinary people who revered him as Anna; or elder brother. This rich biography illuminates his many lives—as a charismatic leader of modern India; as a stalwart of the Dravidian movement; as the founder of the DMK; as spokesman for the South—besides documenting his abilities as an acclaimed orator and littérateur in Tamil and English; and as a stage actor.Born into a weaving caste family in Kanchipuram; Anna was exposed to the non-Brahmin politics of the Justice Party during his college years and this interest led him to become a protégé of the radical thinker Periyar E.V. Ramasamy in 1935. Anna promoted his mentor’s ideas of Self-Respect and Tamil identity but not his atheism. Like him; he attacked Brahminism and ‘Aryan’ values as the cause of Tamil political and cultural decadence and opposed the imposition of Hindi as the official language. In 1962 Anna took his independent Dravida Nadu demand to the Rajya Sabha; threatening the nation’s unity. Importantly; he used public speaking; journalism; theatre; cinema and agit-prop to broaden the base of the party; which drew renowned film actors into its fold; a bond that endures to this day.The book does not shy away from the controversies that surrounded the Dravidian movement and candidly examines Anna’s complex relationship with Periyar. It records Anna’s move to form the DMK in 1949; his split with Sampath in 1961 over the party’s strategy and course; and his disillusionment with the corruption and power politics he witnessed as chief minister.Kannan draws on Anna’s considerable body of writing; the memoirs of other leaders and authors in Tamil; including critics like the poet Kannadasan; Jayakanthan and P. Ramamurti; apart from secondary sources. Featuring luminaries like Rajagopalachari and Kamaraj; Kalaignar Karunanidhi and MGR; among many others; Anna offers a warm and rounded portrait of a man who showed the way for the democratic expression of regional aspirations within a united India.

    But as tensions between India and China spilled over into war in the Himalayas, Sikkim became a pawn in the Cold War ideological battle that played out in Asia during the 1960s and 1970s. Rumours circulated that Hope was a CIA spy. Meanwhile a shadowy Scottish adventuress, the Kazini of Chakung, married to Sikkim's leading political figure, coordinated opposition to the Palace. As the geopolitical tectonic plates of the Himalayas ground together forming the political landscape that exists today, Sikkim never stood a chance. On the eve of declaring an Emergency in India, Indira Gandhi brazenly annexed the country. Thondup died a broken man in 1982; Hope returned to New York; Sikkim began a new phase as India's 22nd state.Based on interviews, archive research as well as a retracing of a journey the author's grandfather made in 1922, this is a thrilling, romantic and informative glimpse of life in Shangri La.

    The Indian team is a glorious mix of people from different religions, classes, castes, regions and languages; where the son of a pump manager from Ranchi is tightly bound in fate and determination to the child prodigy of a Marathi professor from Mumbai and a Muslim from the back alleys of Hyderabad. And while dynasts can rule the roost in politics and Bollywood, cricket is a meritocratic space. But it wasn't always this way. Gandhi, for instance, intensely disapproved of cricket. During the Raj it was associated with racism. It had the nasty odour of communal division, with Hindus and Muslims playing in separate teams. Dalits, meanwhile, were personas non grata on the field. Bestselling author and journalist Rajdeep Sardesai narrates the story of post-Independence cricket through the lives of eleven extraordinary Indian cricketers who represent different dimensions of this change - from Dilip Sardesai and Tiger Pataudi in the 1950s to M.S. Dhoni and Virat Kohli today. This is not a book about an all-time best Indian cricket eleven but one that seeks to show us glimpses of a changing India through personal and anecdotal biographical portraits. From the days that Indian cricketers travelled by train and earned a few hundred rupees for Test matches to the bright lights of the multimillion-dollar IPL, this book puts the spotlight on the evolution of Indian cricket and society, and shows how a post-colonial nation found self-respect.

    W4964 was the seventieth Lanc to arrive on squadron, in mid April 1943. She flew her first op on the 20th, by which time No 9 had lost forty one of their Lancs to enemy action and another five had been transferred to other squadrons and lost by them. A further thirteen of the seventy would soon be lost by No 9. All of the remaining eleven would be damaged, repaired, transferred to other squadrons or training units, and lost to enemy action or crashes except for three which, in some kind of retirement, would last long enough to be scrapped after the war. Only one of the seventy achieved a century of ops or anything like it: W4964 WS-J. Across all squadrons and all the war, the average life of a Lancaster was 22.75 sorties, but rather less for the front-line squadrons going to Germany three and four times a week in 1943 and '44, which was when W4964 was flying her 107 sorties, all with No 9 Squadron and all from RAF Bardney. The first was Stettin (Szczecin in modern Poland), and thereafter she went wherever 9 Squadron went, to Berlin, the Ruhr, and most of the big ops of the time such as Peenemunde and Hamburg. She was given a special character as J-Johnny Walker, 'still going strong' and on September 15 1944, skippered by Flight Lieutenant James Douglas Melrose, her Tallboy special bomb was the only one to hit the battleship Tirpitz. During her career, well over two hundred airmen flew in J. None were killed while doing so, but ninety-six of them died in other aircraft. This is their story, and the story of one lucky Lancaster.

    The present Sixth edition updates the book to February 18, 2002. It deals not only with the Pokhran Nuclear Test and Kargil war and the events leading to the Vajpayee-Musharraf Summit but also with the ever-increasing dimensions of international terrorism which resulted in the destruction of the World Trade Center and attack on the Indian Parliament.

    The Right's ascendancy and the debates that accompanied it, anticipated many of the concerns that find reflection today in the United States and Europe.The phenomenon of Hindu nationalism was also a profound intellectual challenge to the loose Left-liberal consensus that had prevailed in India since Jawaharlal Nehru became Prime Minister in 1947. The idea of Hindutva and the political character of the BJP have been closely scrutinised by scholars, and the impulse has been to view India's Right-wing politics as either a variant of fascism or merely a collection of sectarian prejudices.In fact, the inspiration for the Right in India has come from multiple and often contradictory sources, including the influence of individuals such as Sarvarkar, Bankim Chandra Chatterjee, Swami Vivekananda and Sri Aurobindo, not to mention the Arya Samaj movement.This collection is an attempt to showcase the phenomenon of Hindu nationalism in terms of how it perceives itself. Many of the concerns that drive the Indian Right are located in the country's nationalist culture. In trying to locate some of the ideas, attitudes and beliefs that define the Indian Right, Awakening Bharat Mata also seeks to identify the nature of Indian conservatism and identify its similarities and differences with political thought in the West.This book is not about Hindu nationalism in power but as a social and political movement and its aim is to encourage a more informed understanding of an idea that will remain relevant in Indian life far beyond victories and defeats in elections.

    But, as it turns out, 'time immemorial' may not have been all that long ago. To tell us the story of our ancestry, journalist Tony Joseph goes 65,000 years into the past—when a band of modern humans, or Homo sapiens, first made their way from Africa into the Indian subcontinent. Citing recent DNA evidence, he traces the subsequent large migrations of modern humans into India—of agriculturalists from Iran between 7000 and 3000 BCE and pastoralists from the Central Asian Steppe between 2000 and 1000 BCE, among others. As Joseph unravels our history using the results of genetic and other research, he takes head-on some of the most controversial and uncomfortable questions of Indian history: Who were the Harappans? Did the 'Aryans' really migrate to India? Are North Indians genetically different from South Indians? And are the various castes genetically distinct groups? This book relies heavily on path-breaking DNA research of recent years. But it also presents earlier archaeological and linguistic evidence—all in an entertaining and highly readable manner. A hugely significant book, Early Indians authoritatively and bravely puts to rest several ugly debates on the ancestry of modern Indians. It not only shows us how the modern Indian population came to be composed as it is, but also reveals an undeniable and important truth about who we are: we are all migrants. And we are all mixed.

    Millions displaced, thousands slaughtered, families divided and redefined, as home became alien land and the unknown became home. So much has been said about it but there is still no writer, storyteller or poet who has been able to explain the madness of Partition. Using the oral narratives of four generations of people - mainly Pakistanis but also some Indians - Anam Zakaria, a Pakistani researcher, attempts to understand how the perception of Partition and the 'other' has evolved over the years. Common sense dictates that the bitter memories of Partition would now be forgotten and new relationships would have been forged over the years, but that is not always the case. The memories of Partition have been repackaged through state narratives, and attitudes have only hardened over the years. Post-Partition events - wars, religious extremism, terrorism - have left new imprints on 1947. This book documents the journey of Partition itself - after Partition.

    This book examines the extraordinary contribution of Sardar Patel,from his unflinching support to Gandhi's satyagrahas and the Indian freedom struggle,to his farsighted and courageous approach in a strong,integrated India

    He illuminated Indian politics with pragmatic and sensible ideas of nation-building at a time when his contemporaries were unable or unwilling to shed the romantic lens. The very shape of India that we recognize today was stitched together by Patel, the Iron Man of India. The Man Who Saved India unravels the personality of one of the greatest men in Indian contemporary history.

    It covers a range of items from the political integration of India to the making of Indian constitution, the history of Indian sports, economy, movies, science, among other topics. Through this exciting train journey we will meet the various historic characters - Nehru, Patel, Ambedkar, Tendulkar, VP Menon, Kalam, Homi Bhaba, Narasimha Rao. The first 9 chapters of this 18 chapter book focus on the darker side of the history - wars, accidents, disasters and deaths. The second 9 chapters focus on the brighter side of the history - the various achievements India has made in foreign policy, economics, science and art. We will start with the distant past history that led to 1947 and we will end with the recipes for the future.

    Relying heavily on official records bulk of them still security classified in violation of democratic norms the book uncovers a systematic obstruction of justice by the Government of India. First for any book in India, the narrative has been augmented with the excerpts and images of still secret records. Archival material and information obtained under the freedom of information acts of India, the US and the UK has also been made use of.

    What led to this swing? Is it possible to trace the path to this point? Is there a way back to the just, secular, inclusive vision of our Constitution-makers?This country has long been an outlier in its South Asian neighbourhood, with its inclusive Constitution and functioning democracy. The growth of Hindutva, in some sense, brings India in line with the other polities here. In Our Hindu Rashtra, writer and activist Aakar Patel peels back layer after layer of cause and effect through independent India’s history to understand how Hindutva came to gain such a hold on the country. He examines what it means for India that its laws and judiciary have been permeated by prejudice and bigotry, what the breach of fundamental rights portends in these circumstances, and what the all-round institutional collapse signifies for the future of Indians.Most importantly, Patel asks and answers that most important of questions: what possibilities exist for a return? Thought-provoking and pulling no punches, this book is an essential read for anyone who wishes to understand the nature of politics in India and, indeed, South Asia.

    It is also a unique civilization with philosophies and cosmologies that are markedly distinct from the dominant culture of our times – the West. India’s spiritual traditions spring from dharma which has no exact equivalent in western frameworks. Unfortunately, in the rush to celebrate the growing popularity of India on the world stage, its civilizational matrix is being digested into western universalism, thereby diluting its distinctiveness and potential.This book addresses the challenge of direct and honest engagement on differences, by reversing the gaze, repositioning India from being the observed to the observer and looking at the West from the dharmic point of view. In doing so it challenges many hitherto unexamined beliefs that both sides hold about themselves and each other. It highlights that unique historical revelations are the basis for western religions, as opposed to dharma’s emphasis on self-realization in the body here and now. It describes the integral unity that underpins dharma’s metaphysics and contrasts this with western thought and history as a synthetic unity. The west’s anxiety over difference and fixation for order runs in contrast with the creative role of chaos in dharma. The book critiques fashionable reductive translations and argues for preserving certain non-translatable words of Sanskrit. It concludes with a rebuttal against western claims of universalism and recommends a multi-civilizational worldview.The discussions and debate within the book employ the venerable tradition of purva-paksha, an ancient dharmic technique where a debater must first authentically understand in the opponent’s perspective, test the merits of that point of view and only then engage in debate using his own position. Purva-paksha encourages individuals to become truly knowledgeable about all perspectives, to approach the other side with respect and to forego the desire to simply win the contest. Purva-paksha also demands that all sides be willing to embrace the shifts in thinking, disruptive and controversial as they may be, that emerge from such a dialectical process.Being Different highlights six distinct and fundamental points of divergence between the dharmic traditions and the West. These are as follows:1) Approaches to difference: The West’s pervasive anxiety over personal and cultural differences have resulted in the endless need for the appropriation, assimilation, “conversion” and/or digestion and obliteration of all that does not fit its fundamental paradigms. The roots of this anxiety lie in the inherent schisms in its worldview. Dharmic traditions, in contrast, while not perfect, are historically more comfortable with differences, both individual and collective; they are not driven by mandates for expansion and control.2) History-centrism vs. Inner Sciences: The Judeo-Christian religious narrative is rooted in the history of a specific people and place. Further, the divine is external rather than within and guides humanity through unique and irreplaceable revelations. The dharmic traditions, in contrast, emphasize a series of sophisticated techniques of meditation and related inner sciences to achieve higher states of embodied knowing.3) Integral unity vs. synthetic unity: Since the time of Aristotle, the West has assumed an atomic partitioning of reality into distinct and unrelated parts. The Judeo-Christian worldview is based on separate essences for God, the world and/ human souls. Additionally, there is an unbridgeable gap between Greek reason and religious revelation. The result has been a forced unity of separate entities, and such a unity always feels threatened to disintegrate and remains synthetic at best. In dharmic cosmology all things emerge from a unified whole. In Hinduism this integral unity is the very nature of Brahman; in Buddhism there is no ultimate essence like Brahman, but the principle of impermanence and co-dependence provides unity. Dharma and science are enmeshed as part of the same exploration. Every aspect of reality mirrors and relates to every other aspect in a web of interdependency.4) The nature of chaos and uncertainty: The West privileges order in its aesthetics, ethics, religions, society and politics, and manifests a deep-rooted fear of chaos, uncertainty and complexity. The dharmic worldview see chaos as a creative catalyst built into the cosmos to balance out order that could become stultifying., and hence it adopts a more relaxed attitude towards it5) Translatability vs. Sanskrit: Unlike Western languages, in Sanskrit the fundamental sounds have an existential link to the experience of the object they represent. This makes Sanskrit a key resource for personal and cultural development. It also implies that the process of translation and digestion into Western schemas is unavoidably reductive.6) Western universalism challenged: In the “grand narrative” of the West, whether secular or religious, it is the agent or driver of historical unfolding and sets the template for all nations and peoples. This book challenges this self-serving universalism. It contrasts this with dharma’s non-linear approach to the past and multiple future trajectories.The very openness that makes dharma appealing, however, often makes it vulnerable to invasion, appropriation and erosion by a more aggressive and externally ambitious civilization. The book uses the metaphor of digestion to point to the destructive effects of what is usually white-washed as assimilation, globalization or postmodern deconstruction of difference. For complex reasons, which are analyzed at length, the dharmic traditions have been a particular target of digestion into the West, and Being Different challenges the uncritical acceptance of this process by both Westerners and Indians.