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Games Indians Play – An Excerpt

Drawing examples from the way we behave in day-to-day situations, an all-new and revised edition of Games Indians Play tries to show how in the long run each one of us-whether businessmen, politicians, bureaucrats, or just plain us-stand to profit more if we were to assume a little self-regulation, give fairness a chance and strive to cooperate and collaborate a little more even if self-interest were to be our main driving force.

In a rare attempt to understand the Indianness of Indians-among the most intelligent people in the world, but also, to a dispassionate eye, perhaps the most baffling- V. Raghunathan uses the props of game theory and behavioural economics to provide an insight into the difficult conundrum of why we are the way we are.

 

Here’s an excerpt from the first chapter of the book!


NOT WHO BUT WHY

‘Who am I?’ is not a question that occupies me much. I have neither the intellectual curiosity nor the intellectual endowment to ask or answer that question. But, off and on, like when I have just returned from a visit abroad (by ‘abroad’ I mean not only countries like the USA, UK and UAE but also the Philippines, Malaysia and Indonesia or Botswana, Burkina Faso and Burundi), I find myself asking some less philosophical questions. For example:

Why is my sense of public hygiene so porcine? Why do I throw my garbage around with the gay abandon of an inebriated uncle flinging 500-rupee notes at a Punjabi wedding? Why do I spit with a free will, as if without that one right I would be a citizen of a lesser democracy? Why do I tear off a page from a library book, or write my name on the Taj Mahal? Why do I light a match to a football stadium, a city bus or any other handy public property, or toot my horn in a residential locality at 3 a.m.? Why do I leave a public toilet smelling even though I would like to find it squeaky clean as I enter it? Why don’t I contribute in any way to help maintain a beautiful public park? Why is my concern for quality in whatever I do rather Lilliputian? Why is my ambition or satisfaction threshold at the level of a centipede’s belly button? Why do I run the tap full blast while shaving even when I know of the acute water shortage in the city? Why don’t I stop or slow down my car to allow a senior citizen or a child to cross the road? Why do I routinely jump out of my seat in a mad rush for the overhead baggage even before the aircraft comes to a halt, despite the repeated entreaties of the cabin crew?

Why do I routinely disregard an airline’s announcement to board in orderly groups in accordance with seat numbers? Why does it not hurt my national pride that in international terminals abroad extra staff is appointed at gates from which flights to India are to depart? Why don’t I vote? Why don’t I stand up or retaliate against social ills? Why is it that every time the government announces a well-intended measure like a higher rate of interest for senior citizens I am not averse to borrowing my ageing parents’ names, or the old family maid’s for that matter, to save my money? Why is it that, every time the government announces no tax deduction at source for small depositors, I split my bank deposit into fifteen different accounts, with the active connivance of the bank manager? Why do I jump red lights with the alacrity of a jackrabbit leaping ahead of a buckshot? Why do I block the left lane, when my intention is to turn right? Or vice versa? Why do I overtake from the left? Why do I drive at night in the city with the high beam on? Why do I jump queues with the zest of an Olympic heptathlon gold hopeful?

 


Get your copy of Games Indians Play today!

Love Knows No LoC- An Excerpt

Zoya, a twenty-five-year-old Pakistani pop star, meets emerging Indian cricketer Kabeer while he is on tour in the country to play a match to promote Indo-Pak friendship.

One thing leads to another and soon Kabeer and Zoya are inseparable.

As their relationship is put to the test in the wake of mounting tensions between the two countries, they both stumble across a long-buried truth that will forever change the course of their lives.

Here’s an excerpt from Arpit Vageria’s Love Knows No LOC:

———

As Kabeer settled into his seat on the flight, memories of his last meeting with Zoya came flooding back. This was the last leg of his tour. It was also his last chance to restore the selectors’ faith in him and secure a place for himself in India’s international cricket team. On his way from the airport to the hotel in the bus with his other teammates, he read his last WhatsApp chat with her over and over again until the bus drew up at the Taj hotel in Mumbai. Even though he wanted to stay completely focused on the game to avoid disappointing his city, as he had done the last time, his thoughts repeatedly drifted to Zoya. He wondered where she was. Whether she had fallen in love with somebody else or, worse, forgotten Kabeer like a bad past and moved on.

There’s enough time to watch an entire movie when commuting through Mumbai’s gridlocked traffic, he thought. He wasn’t aware how long he had been listening to the playlist being fed into his earphones; it had already been repeated twice or thrice; all were tracks sung by Zoya. He remembered her telling him that every song she sang was inspired by him and that she had conceptualized these lyrics in his very presence.

That made him feel special.

Kabeer barely noticed the crowd of fans waiting outside the hotel, holding up placards with his name on it. The girls in the crowd frantically waved to catch his attention; some of them were wearing masks with his face painted on them—all for one smile in return.

A hand on his shoulder shook him out of his reverie. Arko was a teammate from Team India A, playing for Mumbai Riders in the T20 tournaments. He nodded to Kabeer indicating that it was time to disembark. Kabeer felt a tightness in his throat. He quickly looked around, hoping no one had noticed his emotional state.

Arko stared at Kabeer as he saw him sniffling and wiping his nose. ‘This is affecting your game, Kabeer; however, I’ve seen you in worse phases before. You can snap out of this as well.’

‘I’m just not used to being without Zoya,’ Kabeer said gruffly, picking up his rucksack and moving down the aisle of the bus.

‘You just have to get used to living without people who don’t belong with you in the first place,’ whispered Arko over his shoulder.

‘She was mine.’

‘She is a Pakistani,’ Arko stated flatly.

‘So?’

‘She was a habit; you’ll get over her. After what she did to you, you didn’t have any other choice. There were a million things that you could have done, but you did the right thing.’

Kabeer took a moment to register his words.

‘Don’t blame yourself, Kabeer,’ Arko encouraged. ‘It wasn’t your fault.’


Love Knows No LOC is a cross-border romance like no other! Available Now!

Carpenters and Kings – An Excerpt of ‘The Second Carpenter’

A gripping narrative of two diagonally opposite impulses in Christianity: of humble scholars trying to live the Christian ideal, and of ambitious ecclesiastical empire-builders with more earthly goals. Carpenters and Kings is a tale of Christianity, and, equally, a glimpse of the India which has always existed: a multicultural land where every faith has found a home through the centuries.

Here is an excerpt from the first chapter!


‘Send me where you want, but send me somewhere else. Not to India.’

Thus begins The Acts of Thomas, an account of the coming of the apostle Thomas to the subcontinent. Now part of the large body of literature termed New Testament Apocrypha, The Acts, written in the third person, does not, unlike the four canonical gospels, talk about the life, ministry, crucifixion and resurrection of Jesus Christ. Instead, it begins with a gathering of the apostles in Jerusalem, to decide who would spread the message of the Son of God in which part of the world. The writers seem to have assumed that the readers, or listeners, are already familiar with the life of Christ. Although it says ‘we the apostles’, it does not specify who the narrators are.

All eleven of the surviving apostles are present, and named, at the beginning of the First Act: the brothers John and James the son of Zebedee, Peter* and his brother Andrew, James the son of Alphaeus, Simon from Canaan, Philip, Bartholomew, Matthew, Judas the brother of James, and Thomas himself.

The Risen Christ has met them and instructed them to travel among the nations with his teachings. It is a gathering of friends, witnesses to the miracle of the resurrection and conscious of their role as the closest followers of Christ. It is a momentous discussion, for the task given to them is to save the world. Christian tradition would come to call this the Dispersion of the Apostles.

The apostles then divide the regions of the world among themselves, and Thomas is tasked with going to India. Insofar as even a draw of lots for the apostles is determined by the will of God, Thomas makes for an interesting choice to travel to India. What would the fate of the Church have been if Peter, instead, had been chosen by divine will? Peter, the rock of the Church, so aware of how far short he fell of the ideals of Christ that he insisted, according to Christian tradition, that he be crucified upside down, in a symbolic inversion of the way Jesus was crucified. How might he have preached in India? It can only be speculated, because the task goes to Thomas, while Peter would travel through the great cities of Antioch and Corinth to Rome.

Diffidence and doubt seem to be recurring themes in the personality of Thomas, according to The Acts. In the canonical Gospel of John, when Jesus tells the apostles that he is leaving to prepare eternity for those who follow him, Thomas is made to say: ‘We do not know where you are going, so how will we know the way?’ Again, after the resurrected Christ appears to the apostles, Thomas declares he will not believe in the resurrection unless he sees Christ with his own eyes and touches the nail wounds on his limbs and the spear wound on his side.

Thomas finally believes in the resurrection after he does precisely that, to which Christ says, ‘Because you have seen, you have believed; blessed are those who have not seen but still believed.’ Scepticism was not new for the apostle.
Thomas, who from these episodes came to be called ‘Doubting Thomas’ in later Western Christian tradition, behaves in a similar manner at the beginning of The Acts, and refuses to go to India. ‘I am a Hebrew. How can I go among the Indians and preach the truth?’ he tells his fellow apostles at the gathering.

Later, Jesus himself son of Alphaeus, Simon from Canaan, Philip, Bartholomew, Matthew, Judas the brother of James, and Thomas himself. The Risen Christ has met them and instructed them to travel among the nations with his teachings. It is a gathering of friends, witnesses to the miracle of the resurrection and conscious of their role as the closest followers of Christ. It is a momentous discussion, for the task given to them is to save the world. Christian tradition would come to call this the Dispersion of the Apostles.

The apostles then divide the regions of the world among themselves, and Thomas is tasked with going to India. Insofar as even a draw of lots for the apostles is determined by the will of God, Thomas makes for an interesting choice to travel to India. What would the fate of the Church have been if Peter, instead, had been chosen by divine will? Peter, the rock of the Church, so aware of how far short he fell of the ideals of Christ that he insisted, according to Christian tradition, that he be crucified upside down, in a symbolic inversion of the way Jesus was crucified. How might he have preached in India? It can only be speculated, because the task goes to Thomas, while Peter would travel through the great cities of Antioch and Corinth to Rome.

The solution to this impasse comes about in the form of Abbanes, a merchant sent to Jerusalem by King Gundaphorus of India, and tasked with getting him a carpenter. Christ finds Abbanes in the market and tells the merchant that he has a slave, a carpenter, and is willing to sell the man. He then leads the merchant to the reluctant apostle, and Abbanes tells Thomas that he has been sold. Thomas accepts the will of God and finds himself embarking for India, after all. What transpires is among the most magical of New Testament apocryphal stories.

The first halt for Thomas and Abbanes is at the city of Andrapolis, of which no other details are given except that it is‘a royal city’. Here Thomas is asked by the king to pray for his daughter, it being her wedding night. However, Christ appears before the newly-weds in the form of Thomas and tells them not to develop physical relations, but keep themselves pure for the Lord.


Carpenters and Kings is an account of how global events, including the Crusades and the Mongol conquests, came together to bring Western Christianity to India.

Being Good at something Isn’t a Strength. Here’s Why.

You crave feedback. Your organization’s culture is the key to its success. Strategic planning is essential. Your competencies should be measured and your weaknesses shored up. Leadership is a thing.

These may sound like basic truths of our work lives today. But actually, they’re lies.

From Marcus Buckingham and Ashley Goodall’s book, Nine Lies About Work, we extract another lie that must be debunked from the chapter The Best People are well-rounded that talks about strength vs ability when it comes to being good at something.


Lionel Messi plies his trade on the world’s largest sporting stages, but you may have experienced similar admiration for colleagues at work. One of them puts together a presentation and delivers it with wit and clarity, and you smile. Another handles a grumpy customer with just the right mix of empathy and practicality, and you marvel at how easy she made it look. Another defuses a complex political situation, and you look at him in awe and wonder how on earth he did it. As humans, we are wired to find joy in seeing someone else’s talents in action. We resonate with the naturalness, the fluidity, and the honesty of a thing done brilliantly well, and it attracts us and draws us in.

You will have recognized the Messi joy when it is your own performance that you’re experiencing, too – that is, when you are expressing your own strengths. This sensation is not, at root, created by how good you are at something. Rather, it’s created by how that activity makes you feel. A strength, properly defined, is not “something you are good at.” You will have many activities or skills that, by dint of your intelligence, your sense of responsibility, or your disciplined practice, you are quite good at, and that nonetheless bore you, or leave you cold, or even drain you. “Something you are good at” is not a strength; it is an ability. And, yes, you will be able to demonstrate high ability – albeit briefly – at quite a few things that bring you no joy whatsoever.

A strength, on the other hand, is an “activity that makes you feel strong.” Before you do it, you find yourself actively looking forward to doing it. While you are doing it, time seems to speed up, one moment blurring into the next. And after you’ve done with it, while you may be tired and not quite ready to suit up and tackle it again, you nonetheless feel filled up, proud. It is the combination of three distinct feelings – positive anticipation beforehand, flow during, and fulfillment afterward – that make a certain activity a strength. And it is this combination of feelings that produces in you the yearning to do the activity again and again, to practice it over and over, to thrill to the chance to do it just one more time. A strength is far more appetite than ability, and indeed it is the appetite ingredient that feeds the desire to keep working on it and that, in the end, produces the skill improvement necessary for excellent performance.


Nine Lies About Work reveals the few core truths that will help you show just how good you are to those who truly rely on you.

Mayawati: Goddess of Justice, the Lioness of UP or the Iron Lady?

On the eve of a landmark general election, Ruchir Sharma offers an unrivalled portrait of how India and its democracy work, drawn from his two decades on the road chasing election campaigns across every major state, travelling the equivalent of a lap around the earth. Democracy on the Road takes readers on a rollicking ride with Ruchir and his merry band of fellow writers as they talk to farmers, shopkeepers and CEOs from Rajasthan to Tamil Nadu, and interview leaders from Narendra Modi to Rahul Gandhi.

Excerpted here is the author’s encounters with Mayawati as well as her journey in politics.


All of his rivals were accusing Mulayam of running a deeply corrupt administration that was lining the pockets of his fellow Yadavs. Into this breach stepped Mayawati, who aimed to build a winning plurality with the support of castes alienated by Mulayam’s Yadav centric administration. To build on her rock-solid base among Dalits, Mayawati decided on a bold strategy, reaching out to Brahmins, who are politically powerful everywhere but at 10 per cent of the population, double the India average, are particularly important in this critical state. Accustomed to a position of great power, the Brahmins felt marginalized by the Yadav government, but drawing them in to support Mayawati would not be easy: no one had forgotten her party’s old call on Dalits to ‘beat all the upper castes with shoes’. Mayawati appealed to Brahmins with an offer of power, not aid or job reservations. In fact, she didn’t campaign actively, appearing at one or two rallies a day—rather than the usual eight or nine typical of any state leader around election time. Instead, she focused her attention on a detailed and well-researched effort to find candidates—including Brahmin ones—who had the best chance to win in each constituency.

At this point in her career, Mayawati was becoming more and more dictatorial in her leadership of the BSP. It had no number two, no succession plan, no plan to make one. Reports from her camp said that Mayawati was subject to increasingly violent mood swings, that staff cowered in her presence, and that she single-handedly collected and managed the party’s funds. On her birthday, supporters came to her home and placed cash donations directly in her hands.

Mayawati personally picked BSP candidates and assigned them to constituencies. She was also said to be turning inward, increasingly shielding herself from the press and the outside world, and speaking only to her party lackeys.

When the results came in, Mayawati won more comfortably than we expected. She took a chunk of Brahmin and other upper caste voters disillusioned with the BJP. Coupled with her usual Dalit support, that was enough to propel Mayawati to power. With a little more than 30 per cent of the total vote, her BSP won 208 of the 400 seats in the UP assembly. It was the first time a Dalit party had ever won an absolute majority in an Indian state election.

***

In the five years since we had seen Mayawati rise to become chief minister of Uttar Pradesh, she had grown more and more regal. Other chief ministers had encouraged a cult of personality but none on the same scale as Mayawati, who was building towering statues of herself and her party symbol, the elephant, all over the state and its capital. When she came to power, Lucknow was building the ambitious new Ambedkar Park, and she had added as its centerpiece a monument to herself and other Dalit leaders, surrounded by elephants. In 2007, Mayawati had won by courting Brahmin voters and became the first important Dalit leader to draw significant upper-caste votes. But the taboo-shattering alliance soon unravelled.

Many of her Dalit supporters were angry at Mayawati for giving top posts to Brahmins, and by 2012, Mayawati had not only dumped the Brahmins as allies, she was blaming them for the corruption in her government.

We attended a Mayawati rally in Ghatampur, just outside the city of Kanpur, where the warm-up songs praised her as the Goddess of Justice, the Lioness of UP and the Iron Lady. Around 60,000 people poured into the rally grounds, most of them Dalits, waving the blue flag of the BSP and listening raptly to Mayawati’s every word, despite the fact that she was reading from a prepared text, barely making eye contact. Mayawati allowed very few other leaders on her stage, leaving the impression that she was accompanied mainly by a large fan that blew only on her. To the Dalits of UP, Mayawati was more a hero than ever, and few if any begrudged her regal airs. To the rest, she was running a government mired ever more deeply in corruption and favouritism for her own community. Stories abounded about how she personally dispensed all her party’s campaign funds, and distributed nominations to the highest bidders.

***

…Mayawati would ride her bicycle around town, talking to voters, breaking bread with them in their homes. These bonds helped propel Mayawati into the Lok Sabha seat representing Bijnor in 1989, but that was then. As her name and fame grew and Mayawati moved on to the chief minister’s office in Lucknow, her Bijnor supporters had come to see her more as the national hero of the Dalits, less as one of their own. Indian politics had, if anything, grown more intensely local.

Mayawati had long since abandoned her 2007 promise to run a government in ‘everyone’s interests’, and seemed to be retreating back into her caste comfort zone. A founding slogan of her party was a rallying cry to Dalits and a threat to Brahmins: ‘Vote Hamara, Raj Tumhara, Nahin Chalega, Nahin Chalega.’ The vote is ours but the power is yours, this can’t go on. Now, she was telling Dalits at her rallies: ‘Satta ki chabi hum isse jaane nahin denge.’ We got hold of the key to power and we cannot let it go.

Indian elections are lost by the incumbent more often than they are won by the challenger, and this was a prime example: Mayawati was toppled by her own self-infatuation, her statues and her failure to fix run-down schools with absentee teachers. With so many parties competing in winner-take-all system, a small swing in the vote is enough to oust a government. Between 2007 and 2012 about 5 per cent of the vote swung from Mayawati’s party to the Yadav’s, and that was enough to dethrone Mayawati and put the Samajwadi Party in power with a solid majority in the state assembly.

When Mayawati’s helicopter landed, three hours late, they were waiting and eager, shouting, ‘Behenji tum sangharsh karo, hum tumhare saath hain.’ Sister you keep fighting, we are with you. They spoke of Mayawati as a hero who had refused to marry so that she could devote herself to fighting for the Dalits, and no one in the crowd begrudged for a second her increasingly regal ways. Let other politicians dress humbly, all in white to appear ascetic and close to the masses, Mayawati dressed up, hair dyed black, carrying a designer handbag, wearing diamond earrings and a fancy white shawl in the 38-degree heat.

Mayawati called the BJP a party of tainted candidates, criminals and defectors from other parties, and ridiculed it as the ‘Jumla Party’, the party of empty gimmicks. She accused the BJP of stashing its own cash away in safe havens before Modi withdrew all the big bills from circulation, of doing nothing to check rising attacks against Dalits, and of plotting to abolish the system that reserves a share of government posts for the backward castes. But there was also a strong caste tension between Mayawati and Akhilesh. Her vote base is the lowest castes who work as landless labourers in rural areas, while his Yadav vote base, one rung up the caste ladder, often works as supervisors overseeing Dalits and are thus often seen as their most direct oppressors. This clash was magnified by the general stereotype, which Mayawati played on relentlessly, of Yadavs as aggressive bullies. She promised to end the Yadavs’ lawless ‘jungle raj’, and put Samajwadi Party crooks behind bars. For all the cultural differences between south and north, Jayalalithaa shared much with regional leaders like Mayawati in UP or Mamata Banerjee of West Bengal, whom we would see in action on later trips. They were ‘supremos’, big party bosses who ruled their parties with unquestioned authority. Many supremos are men, like the Yadavs of both Bihar and UP, and a growing number are, like Modi, single. What bound the three leading female supremos together was that they were all single, and had risen in the man’s world of politics by sheer force of will.


On the eve of a landmark general election, Ruchir Sharma, in Democracy on the Road, offers an unrivalled portrait of how India and its democracy work, drawn from his two decades on the road chasing election campaigns across every major state, travelling the equivalent of a lap around the earth.

Lie #1: People Care which Company they Work For

In their book, Nine Lies About Work, strengths guru and bestselling author Marcus Buckingham and Cisco Leadership and Team Intelligence head Ashley Goodall show that there are some big lies – distortions, faulty assumptions, wrong thinking – that we encounter every time we show up for work.

Nine lies, to be exact. Here’s an extract from the first chapter, that talks about the first lie i.e. People care which company they work for


From the outside looking in, it’s pretty hard to figure out what it might be like to work for a particular company. If you’re job hunting, you might start by searching online as Lisa did—perhaps on Glassdoor or one of the other job boards where employees can rate their current company—or by talking to friends about where they’ve worked and what their experi- ences were. You might try to talk to a recruiter, although it’s tricky to do that if you’re not yet sure you’re going to apply. You might try to figure it out by reading the coverage of a company in the press, but this can be frustrating, since articles tend to focus more on a company’s products or its strategy, rather than on its culture per se. Wherever you look, you’ll find yourself wondering if what you’re discovering is really representa- tive of the company, and is giving you a good sense of the inside story. In search of more objectivity and breadth, then, you might turn to Fortune magazine’s annual ranking of the 100 Best Companies to Work For.

Fortune publishes its ranking every January, and this issue of the magazine is one of the most widely read of the year. The ranking is based on an anonymous survey of the employees at each com- pany (known as the “Trust Index”), together with a submission that each company puts together describing how it invests in its people and what it has to offer them (called the “Culture Audit”). From all this, the editors at the magazine and the analysts at the Great Place to Work Institute (which conducts the research) put together a list that tells you which companies are the best to work for that year, together with descriptions of the various perks they offer and brief testimony from current employees. In 2018 the top six, in order, were Salesforce, Wegmans, Ultimate Software, Boston Consulting Group, Edward Jones, and Kimpton Hotels, selected for reasons ranging from the pragmatic (paying bonuses for employee referrals, offer- ing Starbucks gift cards during busy times, on-site child day care) to the noble (giving millions of dollars’ worth of reclaimed food to the hungry, building environmentally friendly offices, always trying to promote from within) to the quirky (Salesforce has an entire floor dedicated to ohana, the Hawaiian for family, while Kimpton offers all new hires a welcome care package complete with each person’s favorite snacks).

If you are indeed looking for a job, you read Fortune’s list in search  of insights about a given company. What will your colleagues be like? How will they treat you? What will a typical day be like? Will your work be interesting, challenging, and valued? Is this a company that really cares for its people? If you go through the long process of apply- ing, and interviewing, and negotiating an offer, and ultimately land- ing a job there, will this be a company that puts as much into you and your career as you’re going to put into it?

What, precisely, is this list measuring about these companies? Read the submissions, the press releases, and Fortune’s own descriptions of the winners, and the word you land on is culture. Salesforce has a “family culture,” hence the Ohana floor. Wegmans has a culture based on its mission to “help people live healthier, better lives through food.” Kimpton Hotels has an “inclusiveness culture.” Each of these companies, it appears, has figured out what kind of culture it wants to build, and then has made it onto the list because it has been resolute and effective in its pursuit. Judging by these and other examples, this thing called culture really matters. It is potentially more important than what the company does—“Culture eats strategy for breakfast!”— how the company does it, how much the employees get paid, or even the company’s current stock price.

Culture matters, according to the voluminous literature on the topic, because it has three powerful contributions to make. First, it tells you who you are at work. If you’re  at  Patagonia,  you’d rather be surfing. You work in beautiful Oxnard, California, and your onboarding consists of a day-long beach party where you are gifted the CEO’s autobiography—Let My People Go Surfing—and where your first meeting takes place around a campfire. If you’re at Goldman Sachs, then never mind the surfing—you’d rather be winning. You wear your bespoke suit every day because you’re a winner. It means something to say that you work for Deloitte, or for Apple, or for Chick-fil-A—and this meaning says something about you, something that locates you and differentiates you, that defines your tribe.

Second, culture has come to be how we choose to explain success. When Tesla’s stock was on the rise in the early part of 2017, it wasn’t because people were finally getting the electric cars they’d paid deposits for a year earlier—they weren’t. Rather, it was because Elon Musk had created a culture of cool, a place where you couldn’t even see the cutting edge because it was so far behind you. When Toyota had to recall over six million vehicles, the direct cause was a problem with the shift-lever assembly, but the deeper explanation we arrived at was that it was a problem with their polite yet win-at-all- costs culture.

And third, culture is now a watchword for where we want our company to go: almost overnight, a big part of the job description of senior corporate leaders has become to create a specific sort of culture, a culture of “performance,” perhaps, or a culture of “feedback,” or a culture of “inclusion,” or a culture of “innovation”; to shape the direc- tion of the company they lead by infusing it with particular traits that govern how people behave. Beyond explaining the now, culture has become our handle on the next.

As a team leader you are going to be told, repeatedly, that you must take stock of all this because you are responsible for embodying your company’s culture, and for building a team that adheres to these cultural norms. You will be asked to select only applicants who fit the culture, to identify high-potentials by whether or not they embody the company culture, to run your meetings in a way that fits the cul- ture, and, at company off-sites, to don the T-shirts and sing the songs.

All of which is fine, right up to the point where you start to wonder what, precisely, you are being held accountable for. Read the Fortune list again and you’ll be struck by the fact that a very small percentage of what’s written about your company is in your job description. Having an on-site day-care facility, giving all employees 20 percent of their time to pursue their own interests, offering large rewards for referring a new hire, and building solar panels on the roof are all admirable initiatives, yet none of them is within your control. They are commitments made by others—the executive committee or the board—and while you may think them worthy, and may indeed be proud that they are something your tribe contributes to the world, you can’t do anything about them. They are off in some other place, far from the day-to-day projects and deadlines, the ongoing actions and interactions, that actually comprise your world of work.

When people ask you what it’s “really like” to work at your company, you immediately know you’re going to tell them not about the solar panels and the cafeteria, but about what it’s really like. So you’ll get real, and talk about how work is parceled out, whether many managers play favorites, how disputes get resolved, whether the real meeting happens only after the formal meeting is over, how people get promoted, how territorial the teams are, how large the power distance is between senior leaders and everyone else, whether good news or bad news travels fastest, how much recognition there is, and whether performance or politics is most prized. You’ll get down to the two-foot level of how work actually gets done, and try to tease out what your company truly feels like to the people on the ground.

You won’t know whether to call this “culture” or not, just as you won’t necessarily know how to label each of these two-foot-level details, but in every fiber of your being you’ll know that this ground- level stuff is what’ll decide how hard people will work once they’ve joined, and how long they’ll stay. This ground-level stuff is what they truly care about. Indeed, this ground-level stuff is what you truly care about.

In which case, your most pressing question, as a team leader, will be something like this: If I am to help my team give their best, for as long as possible, which of these details are most critical? Tell me the most important ones, and I’ll do my level best to pay attention to those.

We’ve spent the last two decades attempting to answer this ques- tion for you. In the next few pages we’ll outline what we’ve found, and then we’ll focus the rest of this book on going deeper, and on giving you insights and prescriptions for how you can address the things that matter most.

And in so doing, the first lie we’ll need to expose is precisely that people care which company they work for. It sounds so odd to label this a lie, since each of us does indeed feel some sort of connection to our company, but read on, and we think you’ll see that while what each of us truly cares about may begin as “company,” it quickly morphs into something else rather different.


Nine Lies About Work reveals the few core truths that will help you show just how good you are to those who truly rely on you.

Here’s a Peak into the New Book by the author of ‘Fifty Shades of Grey’!

an excerpt from E.L. James’ new book, The Mister


Alessia opens the door but freezes on the threshold of the room.

He’s here.

The Mister!

Fast asleep facedown and sprawled naked across the large bed. She stands, shocked and fascinated at once, her feet rooted to the wooden floor as she stares. He’s stretched across the length of the bed, tangled in his duvet but naked . . . very naked. His face is turned toward her but covered by unkempt brown hair. One arm is beneath the pillow that supports his head, the other extended toward her. He has broad, defined shoulders, and on his biceps is an elaborate tattoo that is partially hidden by the bedding. His back is sun-kissed with a tan that fades as his hips narrow to dimples and to a pale, taut backside.

His long, muscular legs disappear beneath a knot of grey duvet and silver silk bedspread, though his foot sticks out over the edge of the mattress. He stirs, the muscles in his back rippling, and his eyelids flicker open to reveal unfocused but brilliant green eyes. Alessia stops breathing, convinced he’ll be angry that she’s woken him. Their eyes meet, but he shifts and turns his face away. He settles down and goes back to sleep.


In E.L. James’ new book, The Mister, life has been easy for Maxim, but when tragedy strikes, he inherits his family’s nobility, wealth and estates, and a role he is not ready for. But his biggest challenge is fighting his desire for an enigmatic young woman, Alessia, who’s just arrived in England.

Jaya Prada: the Multilingual Celebrity – an excerpt from ‘Democracy on the Road’

On the eve of a landmark general election, Ruchir Sharma offers an unrivalled portrait of how India and its democracy work, drawn from his two decades on the road chasing election campaigns across every major state, travelling the equivalent of a lap around the earth.

In this excerpt from his book, Democracy On The Road, Ruchir Sharma talks about Jaya Prada’s election contest against Noor Bano in the 2009 elections.


We found yet another spin on the byzantine turns of Indian alliance politics unfolding in the city of Rampur, best known for its Mughlai cuisine, lilting poetry and Rampuri chakus—the long knives once favoured by small-time villains in Hindi movies. As we often do we arranged a meeting with the DM, the district magistrate, and outside his office I noticed a wooden board listing all the previous DMs of Rampur.

The list ran long, implying that the tenure of any one DM was quite short—likely because state governments come and go so quickly, and each new ruling party brings its own roster of local officials. I asked the DM about this and he said with a wry smile that Hinduism recognizes four sequential stages of life, from Brahmacharya (student), Grihastha (householder), Vanaprastha (retired) and finally Sannyasa (renunciation). But the life of a district magistrate bounces between these stages in no apparent order, and they ‘can never be sure which will come next’.

In Rampur, Congress candidate Noor Bano, a scion of Rampur’s royal family, was plotting her comeback against the former film star Jaya Prada, whose rootless career symbolized the fluid loyalties of Indian politics. We met Jaya Prada in a luxury suite at The Modipur Hotel, itself a classically Indian mash-up of garishly colourful decoration and gold-plated religion, with miniatures of Hindu gods dotting the makeshift dining-room temple where Jaya Prada prayed.

Jaya Prada had been a coveted ally not for her Hindu piety or her caste but for her multilingual celebrity: she was the rare actress who had starred in both Telugu and Hindi films. After appearing in more than 300 movies over three decades, she became a favourite of Chandrababu Naidu and later a member of parliament representing his Telugu Desam Party in the Rajya Sabha.

Then she not only switched parties, she switched to a new state and a capital city nearly 1500 kilometres away. After falling out with Naidu she had left his party in 2004 and accepted an invitation to join Mulayam Singh Yadav’s Samajwadi Party in UP. Milling about Jaya Prada’s expansive hotel suite in Rampur we found a mix of her relatives and their kids, Samajwadi Party functionaries and Muslim clerics—all moving around carefully so as not to knock over the Hindu statuettes.

Asked how her transition across state, party and religious lines had gone so far, Jaya Prada smiled and said, ‘AP+UP=JP’, or Andhra Pradesh plus Uttar Pradesh equals Jaya Prada, the kind of formula that could describe the hybrid backgrounds of many itinerant Indian politicians.

There were, however, signs of strife. Some Samajwadi Party members appeared to be secretly manoeuvring to tar Jaya Prada as an immoral ex-starlet, apparently as punishment for showing insufficient respect to their local party boss, the Muslim leader Azam Khan. Though Jaya Prada carried herself with cinematic aplomb, her optimistic glow did crack once—when she described these machinations against her.

She was particularly upset about photos that had surfaced online, doctored to show her in compromising poses. Leaving the interview we made our way past Bollywood movie star and Rajya Sabha member Jaya Bachchan, who had flown in to campaign for Jaya Prada and appeared quite angry that a bunch of journalists had kept her waiting.

Next we went to see the Congress stalwart whom Jaya Prada unseated back in 2004, Noor Bano, and found her dressed sari-tosandals all in pure white, but dark with resentment at losing her Lok Sabha seat to this film industry interloper from Andhra Pradesh.

Bano, seventy, pitched herself as the opposite of a ‘shifty’ ex-actress: as a daughter of Rampur royalty, she was not a migrant politician and could be relied on to remain true to the locals. Whatever progress the Rampur area had enjoyed of late had nothing to do with Jaya Prada or the Samajwadi Party, Noor said. It was all the work of the national government under Prime Minister Manmohan Singh, which had done so much for farmers and the poor.

The most uplifting thing about the Jaya Prada versus Noor Bano battle was that it pitted two women against each other, in a country where women had been rising in politics but at a painfully slow rate. The number of women in the Lok Sabha had risen from just nineteen in 1977 to fifty-nine here in 2009, and we had seen how the constant struggle to command respect in a male-dominated political culture had left many prominent female leaders battle-hardened and suspicious, including supremos like Jayalalithaa and Mayawati. The one clear thing about the Rampur contest was that a woman would win, and be beaten by a woman.


Democracy on the Road takes readers on a rollicking ride with Ruchir and his merry band of fellow writers as they talk to farmers, shopkeepers and CEOs from Rajasthan to Tamil Nadu, and interview leaders from Narendra Modi to Rahul Gandhi.

 

The Secrets We Keep – An Excerpt

Rahul, an intelligence officer on a secret mission, is undercover at a major’s house. In the process, he falls in love with the major’s daughter, Akriti, unknowingly putting her in danger. To protect her, Rahul decides to hide her at his parents’ house. However, estranged from his family for years, he must first make amends with them.

Just when he thinks he has found a haven for Akriti, she goes missing…

Here’s an exclusive excerpt from Sudeep Nagarkar’s much-awaited The Secrets We Keep:

—————————————-

If you could forget a relationship that fleetingly existed in the past, would you? If your past could be erased,
would you erase it?

Sadly, you have no choice in this matter because I—your past—am invincible.

Mysterious and unseen, I am the master of the dark and light and everything in between.

I am a force of nature, an unstoppable wave that’ll tame you by taking away every last bit of your strength until you regret ever standing in my path. A king of manipulation at its finest, I will see into the soul of the characters in this story long before they catch a glimpse, and change the way they think. I am the only God and the only devil, and I am here to destroy you because without destruction there’s no creation.

If you think you can escape me, you’re already doomed.


Grab your copy today!

Do Better with Less – An Excerpt

The world faces a stark challenge: meeting the needs of over 7 billion people without bankrupting the planet. India, with its large population and limited resources, is at the very epicentre of this challenge.

Packed with over fifty case studies, Do Better with Less: Frugal Innovation for Sustainable Growth by the bestselling authors of Jugaad Innovation offers six proven principles that Indian entrepreneurs and businesses can use to co-create frugal solutions in education, energy, healthcare, food and finance that are highly relevant to India and the world.

Here is an excerpt from the first chapter:


In 1999, Jean-Marie Hurtiger, a senior manager at Renault, a French carmaker, was given what seemed like an almost impossible task. His boss, Louis Schweitzer, then Renault’s CEO, wanted him to create a modern, reliable and comfortable car that would retail at $6,000.

Two years earlier, Schweitzer had visited Russia where, to his dismay, he had discovered that the Lada—a locally made car priced at $6,000—was selling fast, while Renault’s fancier cars—twice as expensive as the Lada—had few buyers. As Schweitzer recalls: ‘Seeing those antiquated cars, I found it unacceptable that technical progress should stop you from making a good car for $6,000. I drew up a list of specifications in three words—modern, reliable and affordable—and added that everything else was negotiable.’

Schweitzer instructed Hurtiger, an engineer by training, with international management experience, to build a $6,000 car that matched these specifications.

Technically, Hurtiger could engineer a stripped-down version of a car for that price. But, like the Lada, this car would be clunky and uncomfortable, and customers would question its safety. Renault had a reputation for elegance and quality to protect; launching a shoddy product would be a form of brand suicide. Hurtiger therefore realized that what his boss was asking him to do was not just create a cheaper car,
but one that married high quality and affordability.

This ‘more for less’ proposition was at odds with Hurtiger’s long experience. R&D engineers in the West are taught to push the frontiers of automobile technology by adding features to existing products. Indeed, Western car companies invest billions in R&D to create increasingly more sophisticated products in order to differentiate their brands from do better with less competitors’ and charge customers more for the privilege. Schweitzer’s ‘more for less’ proposition seemed to flout the conventional ‘more for more’ business model that had proven so lucrative in consumption driven Western economies over the previous five decades.

Both Hurtiger and Schweitzer recognized that they would first have to change the way Renault employees think. Creating a $6,000 car required not just a new business model, but a new mental model. This would amount to an immense cultural shift in a company that was over 100 years old and for decades had designed high-quality cars—some for the premium market—primarily for Western middle-class consumers. All Renault’s French engineers had grown up in a resource-rich and relatively stable economy with a ‘bigger is better’ R&D philosophy. Schweitzer and Hurtiger needed a new breed of engineers, with a different outlook, who could innovate under severe constraints and turn adversity into opportunity.


Do Better with Less is India’s guide to claiming global leadership in frugal innovation.

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