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The politics of business have become the business of politics.Across the world the lesson is clear: just as too much governmentalinterference leads to dysfunctional economies, left to its owndevices the market is incapable of adequate self-regulation.
The corporate malfeasance crisis in the United States hastransformed global perceptions about the efficacy of regulatorystructures in combating corrupt practices in private and publicsectors. The design of effective corporate governance structuresdepends not just on internal factors but also on theinter-relationship between various actors that constitute widergovernance: politicians, lobbyists, corporations andregulators.
A Corrupted State: Wall Street on Trial breaks new ground bydeconstructing the systemic flaws inherent in the model itself. Itreveals that the ‘rotten apple’ theory, positing the problems incorporate America as merely the result of deviancy by an individualor a single firm, is an intellectual deceit not supported by thefacts.
Donald Winch completes the intellectual history of political economy begun in Riches and Poverty (1996). A major theme addressed in both volumes is the ‘bitter argument between economists and human beings’ provoked by Britain’s industrial revolution. Winch takes the argument from Mill’s contributions to the ‘condition-of-England’ debate in 1848 through to the work on economic wellbeing of Alfred Marshall. The writings of major figures of the period are examined in a sequence of interlinked essays that ends with consideration of the twentieth-century fate of the debate between utilitarians and romantics in the hands of Leavis, Williams and Thompson. Donald Winch is one of Britain’s most distinguished historians of ideas, and Wealth and Life brings to fruition a long-standing interest in the history of those intellectual pursuits that have shaped the understanding of Britain as an industrial society, and continue to influence cultural responses to the moral questions posed by economic life.
Around 1800 roughly three per cent of the human population lived in urban areas; by 2030 this number is expected to have gone up to some seventy per cent. This poses problems for traditional religions that are all rooted in rural, small-scale societies. The authors in this volume question what the possible appeal of these old religions, such as Christianity, Judaism, or Islam could be in the new urban environment and, conversely, what impact global urbanization will have on learning and on the performance and nature of ritual. Anthropologists, historians and political scientists have come together in this volume to analyse attempts made by churches and informal groups to adapt to these changes and, at the same time, to explore new ways to study religions in a largely urbanized environment.
Peasants tell tales,A” one prominent cultural historian tells us (Robert Darnton). Scholars must then determine and analyze what it is they are saying and whether or not to incorporate such tellings into their histories and ethnographies. Challenging the dominant culturalist approach associated with Clifford Geertz and Marshall Sahlins among others, this book presents a critical rethinking of the philosophical anthropologies found in specific histories and ethnographies and thereby bridges the current gap between approaches to studies of peasant society and popular culture. In challenging the methodology and theoretical frameworks currently used by social scientists interested in aspects of popular culture, the author suggests a common discursive ground can be found in an historical anthropology that recognizes how myths, fairytales and histories speak to a universal need for imagining oneself in different timescapes and for linking one’s local world with a knownA” larger world.
It was the time of the Cold War. After defeating Pakistan in the second biggest armed conflict since the Second World War, Indian Prime Minister Lal Bahadur Shastri arrived in Tashkent, former USSR, to sign a peace accord. After days of extended negotiations, the peace agreement was signed between India and Pakistan in the presence of Alexei Kosygin, the USSR Premier.
Hours later, at 1.32 AM, Shastri died in his dacha. Abruptly. Mysteriously.
Soon after, his official Russian butler and the Indian cook attached to the Indian ambassador were arrested by the Ninth Directorate of the KGB under the suspicion of poisoning Shastri.
No post-mortem was done. No confession was achieved. There was no judicial enquiry ever. It’s been 50 years since his death, and we still don’t know the truth.
In the decades since the collapse of socialism in eastern Europe, time has been a central resource under negotiation. Focusing on a local community that was considered a “model” in the socialist period, the author explores a variety of state-sponsored and unofficial pasts – history, folklore, and tradition – and shows how they “fit” together in everyday life. During the socialist period, the past was a central dimension of local politics and village identity. Post-socialist development has demanded a revaluation of temporality – as well as public and private space. This has led to fundamental changes in social life and political relations, reduced local resources, threatened village identity and transformed political activity through the emergence of new political elites.
While the full implications of this process are still being played out, this study underlines some of the fundamental processes prevalent across eastern Europe that help explain widespread ambiguity vis-B-vis post-socialist reform.
The issue of collective and multiple property rights in animals, such as cattle, camels or reindeers, among pastoralists has never been a subject of special cross-cultural and comparative study. Focusing on pastoralist societies in East and West Africa, the Far North and Siberia, and the Eurasian steppes, this volume addresses the issue of property rights and the changes these societies have undergone due to the direct or indirect influence of modernization and globalization processes. The contributors also investigate the interplay of older sets of rights and modern marketing policies; political, ecological and economic effects of collectivization and de-collectivization; the existence of collective and private property in the Soviet Union and its successor states; state taxation and destocking measures in African dry lands; and the effects of quarantine, as well as import and export regulations. The rich and well-researched ethnographic, historical, and economic data in these chapters provides new theoretical insights into the matter of property rights in animals.
Support for international human rights has become an entrenched part of Canada’s national mythology. Despite the gravity of human rights issues and how Canada appears to champion various causes, the role of human rights in Canadian foreign policy has received surprisingly little scrutiny. In Why Canada Cares, Andrew Lui brings clarity to this under-explored part of Canada’s identity.
Lui provides a chronological and theoretically grounded analysis of human rights in Canadian foreign policy since 1945. He argues that while the country has rarely proven willing to sacrifice material advantage for international human rights causes, Canada has pursued human rights as part of a broader attempt to cement individual rights as the cornerstone of Canadian federalism and aimed to mitigate friction between the country’s diverse social groups. In other words, international human rights were implemented as a way to express and establish an expansive vision of what Canadian society should look like in order to survive and flourish as a coherent and unified political entity.
The first comprehensive, single-authored book on the topic, Why Canada Cares uncovers the foundations of Canada’s international human rights policies and offers insight into their possibilities and limits.
In Why I Am a Hindu, one of India’s finest public intellectuals gives us a profound book about one of the world’s oldest and greatest religions. Starting with a close examination of his own belief in Hinduism, he ranges far and wide in his study of the faith. He talks about the Great Souls of Hinduism, Adi Shankara, Patanjali, Ramanuja, Swami Vivekananda, Ramakrishna Paramahamsa and many others who made major contributions to the essence of Hinduism. He delves deep into Hinduism’s most important schools of thought (such as the Advaita Vedanta). He explains, in easily accessible language, important aspects and concepts of Hindu philosophy like the Purusharthas and Bhakti, masterfully summaries the lessons of the Gita and Vivekananda’s ecumenism and explores with sympathy the ‘Hinduism of habit’ practised by ordinary believers. He looks at the myriad manifestations of political Hinduism in the modern era, including violence committed in the name of the faith by right-wing organisations and their adherents. He analyses Hindutva, explains its rise and dwells at length on the philosophy of Deen Dayal Upadhyaya, its most significant ideologue. He is unsparing in his criticism of extremist ‘bhakts’ and unequivocal in his belief that everything that makes India a great and distinctive culture and country will be imperilled if religious ‘fundamentalists’ are allowed to take the upper hand. However, he also makes the point that it is precisely because Hindus form the majority that India has survived as a plural, secular democracy.
A book that will be read and debated now and in the future, Why I Am a Hindu is a revelatory and original masterwork.
Lavanya Gogoi is from the scenic hills of Shillong while Rajveer Saini belongs to the shahi city of Patiala. Worlds apart from one another, the two land up next to each other on a flight from Mumbai to Chandigarh. It’s love at first flight, at least for one of them. For the other . . . well, it’s going to take more than a plane ride!
And when love does finally happen, there are more obstacles to overcome. Rajveer has to stand up against his own if he and Lavanya are to be together.
However, life has other plans. Things go horribly wrong and Rajveer now has to fight a different battle-one in which he is the devil as well as the deliverer. His love for Lavanya will be put to the ultimate test. And there are no guarantees.
Will You Still Love Me? is deeply moving, disturbingly close to reality, and love at its worst and its best.
In his engaging book Windshield Wilderness, David Louter explores the relationship between automobiles and national parks, and how together they have shaped our ideas of wilderness. National parks, he argues, did not develop as places set aside from the modern world, but rather came to be known and appreciated through technological progress in the form of cars and roads, leaving an enduring legacy of knowing nature through machines.
With a lively style and striking illustrations, Louter traces the history of Washington State’s national parks – Mount Rainier, Olympic, and North Cascades – to illustrate shifting ideas of wilderness as scenic, as roadless, and as ecological reserve. He reminds us that we cannot understand national parks without recognizing that cars have been central to how people experience and interpret their meaning, and especially how they perceive them as wild places.
Windshield Wilderness explores what few histories of national parks address: what it means to view parks from the road and through a windshield. Building upon recent interpretations of wilderness as a cultural construct rather than as a pure state of nature, the story of autos in parks presents the preservation of wilderness as a dynamic and nuanced process.Windshield Wilderness illuminates the difficulty of separating human-modified landscapes from natural ones, encouraging us to recognize our connections with nature in national parks.
Bhagat Singh 1907-31) lived at a time when India’s freedom struggle was beginning to flag and when Mahatma Gandhi’s non-violent, passive resistance to partial liberation was beginning to test the patience of the people. In this bestselling book, now published with a modern, contemporary look, Kuldip Nayar takes a close look at the man behind the martyr: his beliefs, his intellectual leanings, his dreams and his despair. The book explains for the first time why Hans Raj Vohra turned approver and betrayed Bhagat Singh, and throws new light on Sukhdev, whose loyalties have been questioned by some historians. But most of all it puts in perspective Bhagat Singh’s use of violence, so strongly condemned by Gandhi and many others as being extremist.
The period 1870–1958 was revolutionary in the lives of women. Society’s shifting perceptions of women and their role were apparent in the courtroom. Women Who Kill Men analyzes eighteen sensational cases of women on trial for murder in this period to identify the intersections of media, law, and gender in California.
The fascinating details of these murder trials, documented in court records and embellished newspaper coverage, mirrored the changing public image of women. Most women and their attorneys relied on gendered stereotypes and language to create their defense and sometimes to leverage their status in a patriarchal system. Those who could successfully dress and act the part of the victim were most often able to win the sympathy of the jury. Gender mattered. And though the norms shifted over time, the press, attorneys, and juries were all informed by contemporary gender stereotypes
This book tells the inside story of Nokia’s efforts to use mobile capabilities for business benefits. It helps decision makers understand that mobility is a business solution – and that only by addressing people, processes, and technology in a balanced way can they realize significant business benefits.
Focusing on the unique aspects of this transition and using Nokia’s own experience, this guide prepares organizations for the next transformation in how they do business. It offers a wealth of valuable insights for any organization into how mobility and work can provide a strong source of competitive advantage.
“Doing things by the book” acquires a whole new meaning in Brandon R. Schrand’s memoir of coming of age in spite of himself. The “works cited” are those books that serve as Schrand’s signposts as he goes from life as a hormone-crazed, heavy-metal wannabe in the remotest parts of working-class Idaho to a reasonable facsimile of manhood (with a stop along the way to buy a five-dollar mustard-colored M. C. Hammer suit, so he’ll fit in at college). The Adventures of Huckleberry Finn informs his adolescent angst over the perceived injustice of society’s refusal to openly discuss boners. The Great Gatsby serves as a metaphor for his indulgent and directionless college days spent in a drunken stupor (when he wasn’t feigning interest in Mormonism to attract women). William Kittredge’s Hole in the Sky parallels his own dangerous adulthood slide into alcoholism and denial.
With a finely calibrated wit, a good dose of humility, and a strong supporting cast of literary characters, Schrand manages to chart his own story—about a dreamer thrown out of school as many times as he’s thrown into jail—until he finally sticks his landing.
These essays written to celebrate the distinguished career of Renassiance scholar, Professor Malcolm Quainton, confirm the idea that the sixteenth-century in France was deeply marked by conflict, but readers expecting to find a volume wholly devoted to studies of war and religious disputation will be intrigued to discover that these rare not the only topics discussed.
A number of subtle analyses reveal the stresses of internal conflict experienced by writers and woven into the fabric of their compositions. The three sections focus respectively on living and writing in conflict, the Wars of Religion, and intertextuality as conflict. Subjects include Ronard, Baïf, Du Bellay, D’Aubigné, sonnets by Mary Queen of Scots and the political role of court festivities, while a previously unknown riposte to Clément Marot is first published here.
This book will appeal to scholars and students of French language, literature and culture, and sixteenth-century European history.
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