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Why Do We Need to Know about the Sea?

In a crumbling neighbourhood in New Delhi, a child waits for a mother to return home from work. And, in parallel, in a snow-swept town in Germany on the Baltic Sea coast a woman, her memory fading, shows up at a deserted hotel. Worlds apart, both embark, in the course of that night, on harrowing journeys through the lost and the missing, the living and the dead, until they meet in an ending that breaks the heart – and holds the promise of putting it back together again.

Here is an excerpt of Raj Kamal Jha’s book The City and the Sea


“Like all children, I have a father.

We shall meet him in just a little while.

An odd character, my father. Sometimes, it seems, I am the one who is the adult and my father is the child. But then that’s the way Papa is. I cannot do much about it, Ma told me about Papa, I love him but I am no longer sure how much. If you ask me, I would tell you that I think Ma deserves someone better. I know that’s a hurtful thing to say but I will say this behind Papa’s back, he won’t know because there’s no way he’s ever going to read any of this.

That, I am absolutely sure of.

 *

As was her routine Monday to Friday and one working Sunday a month—which was that day—Ma should have been home latest by 4 p.m. from the newspaper where she worked on the copy desk, most of the time on the morning shift. It began at 8 a.m. and ended at 3 p.m., during which she edited stories and made pages. She had to send out at least two or three inside pages to bed, to the press, ready for plating and printing before the night shift came in and began work on the front page and the national pages.

If I sound as if I know quite a bit about Ma’s work it’s because Ma often talked to me about it, once she took me to office when there was no one there. She showed me how she made a page on QuarkExpress, how she drew text boxes into which she flowed the text, picture boxes into which she placed the pictures. She showed me how she typed in the headline, chose its size and font from the style sheet that popped up on the right-hand side when you hit F9 on the keyboard. Many of these stories and pictures that I edit are from The Sea, she said, about people who live there, things that happen to them. If we don’t put these stories out, no one will get to know what’s happening in The Sea.

Why is that important, I asked, why do we need to know about The Sea?

What kind of a question is that, Ma said, if you want to live in this city, you can never run away from The Sea so why not get to know what’s happening there? That way, you will always be prepared.

Prepared for what? I asked.

When someone from The Sea comes visiting, she said.

I didn’t understand what she meant, it was 3 p.m., her shift was over, it was time to go home.

  *

That evening, however, 4 p.m. became 5 p.m. became 6 p.m. and it was shortly before 7 p.m., more than three hours after I had returned from school, had lunch, washed, even changed into my night clothes, when Papa walked up to me and said—he was speaking to me for the first time that day—your mother still hasn’t come home, did Ma tell you anything this morning about coming home late?

No, I said, she didn’t tell me anything like that.

  *

You aren’t going to hear much about Papa, I will tell you that up front, because he is here, he is not here, he comes and he goes. He is at home most of the time when Ma is at work and I am at school. Or, he wanders around the city all by himself because he lost his job a year ago. When we are home, all three of us, most of the time Papa rarely gets in our way, he lives and moves in spaces in our house constantly draped in shadow. Maybe a bit of The Sea has slipped into your Papa, mixed with a little of his blood and that’s what has made him seem lost all the time, as if he’s missing a vital piece, Ma whispered to me once, and I think she felt sorry for saying this because she tried to be nice to him the rest of the day even though he remained, as ever, cold and distant.

One night, when they thought I was asleep, Papa and Ma were in my room talking and Ma told him to keep meeting people, keep going for job interviews but he said there was no point, no one wanted him, they would like to get the same work done for half his salary to which Ma said forget the salary, take anything they give you, you need to be out of this house working, you need to be with other people, forget about us, you need to feel safe and secure, I can’t be the only one dreaming around here. I would love to take a vacation with all of us, I would love to walk on a beach, I would love to go abroad, to watch the snow fall, how is all this going to happen, how is any of this going to happen?

The way she said all of this, angry and defiant, set Papa off. He shouted back at her, don’t tell me about your dreams, he struck his palm hard on the dresser table, making things fly away, do you think I should work as a security guard? As Santa Claus? I should beg at the streetlight, scrub the toilet floor at the mall? That, too, is a job, isn’t it, he said, and he walked out of the room, slamming the door behind him.

Ma followed him a few minutes later.

She was crying.

I heard all this, I saw all this with my eyes open just a chink.

I am very good at watching with my eyes closed, at making people believe I am sleeping, that I am not listening when I am, actually, wide awake, fully alert.”


This is a book about masculinity – damaging and toxic and yet enduring and entrenched – that begs the question: What kind of men are our boys growing up to be?

Books to remind you #LoveIsLove, always

September 6, 2019 marks the first anniversary of historic judgement of the Supreme Court of India, decriminalizing homosexuality.  As we celebrate this day of love, we leave you with a bookshelf that will keep you celebrating pride throughout the year

The Carpet Weaver by Nemat Sadat

Described as ‘The Kite Runner’ meets ‘Brokeback Mountain’, Nemat Sadat’s debut novel The Carpet Weaver is published by Penguin in June 2019. Set against Afghanistan in the 70s, Kanishka Nurzada is the son of a carpet seller. He is in love with Maihan, his very first kiss, but he struggles to negotiate his faith with his sexual identity, for the death penalty is meted out to anyone who is kuni. When war breaks, Kanishka and Maihan are in more danger than before.

ShikhandiAnd Other Queer Tales They Don’t Tell You by Devdutt Pattanaik

Patriarchy asserts men are superior to women, Feminism clarifies women and men are equal, Queerness questions what constitutes male and female.

Queerness isn’t only modern, Western or sexual, says mythologist Devdutt Pattanaik. Take a close look at the vast written and oral traditions in Hinduism, some over two thousand years old and you will find many overlooked tales, such as those of Shikhandi, who became a man to satisfy her wife; Mahadeva, who became a woman to deliver his devotee’s child; Chudala, who became a man to enlighten her husband; Samavan, who became the wife of his male friend; and many more.

Playful and touching and sometimes disturbing-these stories when compared with their Mesopotamian, Greek, Chinese and Biblical counterparts, reveal the unique Indian way of making sense of queerness.

The Pregnant King by Devdutt Pattanaik

‘I am not sure that I am a man,’ said Yuvanashva. ‘I have created life outside me as men do. But I have also created life inside me, as women do. What does that make me? Will a body such as mine fetter or free me?’

Among the many hundreds of characters who inhabit the Mahabharata, perhaps the world’s greatest epic and certainly one of the oldest, is Yuvanashva, a childless king, who accidentally drinks a magic potion meant to make his queens pregnant and gives birth to a son. This extraordinary novel is his story.

It is also the story of his mother Shilavati, who cannot be king because she is a woman; of young Somvat, who surrenders his genitals to become a wife; of Shikhandi, a daughter brought up as a son, who fathers a child with a borrowed penis; of Arjuna, the great warrior with many wives, who is forced to masquerade as a woman after being castrated by a nymph; of Ileshwara, a god on full-moon days and a goddess on new-moon nights; and of Adi-natha, the teacher of teachers, worshipped as a hermit by some and as an enchantress by others.

Building on Hinduism’s rich and complex mythology-but driven by a very contemporary sensibility-Devdutt Pattanaik creates a lush and fecund work of fiction in which the lines are continually blurred between men and women, sons and daughters, husbands and wives, fathers and mothers. Confronted with such fluidity the reader is drawn into Yuvanashva’s struggle to be fair to all-those here, those there and all those in between.

The Hungry Ghosts by Shyam Selvadurai

In The Hungry Ghosts the sly and selfish ways of a Sri Lankan matriarch parallels with the political clashes in her country. Much to his grandmother’s disappointment, Shivan Rassiah is gay. He is preparing to return to his Colombo home but the night before his departure, Shivan finds himself contemplating upon ghosts which have not left him yet. Shyam Sevadurai writes a novel about race, migration, sexuality and family.

Cobalt Blue by Sachin Kundalkar; Translated by Jerry Pinto

Translated by Jerry Pinto, Sachin Kundalkar’s Cobalt Blue is about a brother and sister who fall in love with a man who is living with them as a paying guest. The comfort and familiarity of the house is broken by this surprising turn of events. The author called the book a “feminine and masculine monologue”.

The Boyfriend by R. Raj Rao

The Boyfriend by R.Raj Rao is one of the first gay novels to come from India.  Yudi is a 40-something gay journalist has a brief sexual encounter with a 19 year-old-boy and leaves him, afraid that the young man might be a hustler. When riots break out, Yudi finds himself worrying about the boy and reunites with him by chance. A story about masculinity, gay subculture, religion and class in India.

A Life Apart by Neel Mukherjee

Neel Mukherjee’s A Life Apart spans over a vast period of time. From the 1900s of Raj Bengal, to the 70s and 80s in Calcutta to the 90s in England, this novel is about Ritwik, a twenty-two year old orphaned gay man who flees Calcutta and leaves behind a childhood of abuse for the freedom of England. Ritwik forms a special bond with the 86 year old Anne Cameron and wanders the streets and public toilets of London. Mukherjee’s debut novel won the Writer’s Guild of Great Britain Award.

Eleven Ways to Love: Essays by Various Authors

People have been telling their love stories for thousands of years. It is the greatest common human experience. And yet, love stories coach us to believe that love is selective, somehow, that it can be boxed in and easily defined. This is a collection of eleven remarkable essays that widen the frame of reference: transgender romance; body image issues; race relations; disability; polyamory; class differences; queer love; long distance; caste; loneliness; the single life; the bad boy syndrome . . . and so much more.

Pieced together with a dash of poetry and a whole lot of love, featuring a multiplicity of voices and a cast of unlikely heroes and heroines, this is a book of essays that show us, with empathy, humour and wisdom, that there is no such thing as the love that dare not speak its name.

 

My Brother’s Name is Jessica by John Boyn

Sam waver has always idolized his big brother, Jason. Unlike Sam, Jason, seems to have life sorted – he’s kind, popular, amazing at football and girls are falling over themselves to date him. But then one evening Jason calls his family together to tell them that he’s been struggling with a secret for a long time. A secret which quickly threatens to tear them all apart. His parents don’t want to know and Sam simply doesn’t understand. Because what do you do when your brother says he’s not your brother at all? That he thinks he’s actually… Your sister?.

 

Besharam by Priya Alika Elias

Besharam is a book on young Indian women and how to be one, written from the author’s personal experience in several countries. It dissects the many things that were never explained to us and the immense expectations placed on us. It breaks down the taboos around sex and love and dating in a world that’s changing with extraordinary rapidity. It tackles everything, from identity questions like what should our culture mean to us? to who are we supposed to be on social media? Are we entitled to loiter in public spaces like men do? Why do we have so many euphemisms for menstruation? Like an encyclopedia, or a really good big sister, Besharam teaches young Indian women something that they almost never hear: it’s okay to put ourselves first and not feel guilty for it.

Part memoir, part manual, Besharam serves up ambitious feminism for the modern Indian woman.

 

Facing the Mirror: Lesbian Writing from India edited by Ashwini Sukthankar

For decades, most lesbians in India did not know the extent of their presence in the country: networks barely existed and the love they had for other women was a shameful secret to be buried deep within the heart. In Facing the Mirror, Ashwini Sukthankar collected hidden, forgotten, distorted, triumphant stories from across India, revealing the richness and diversity of the lesbian experience for the first time. Going back as far as the 1960s and through the forms of fiction and poetry, essays and personal history, this rare collection mapped a hitherto unknown trajectory.

In celebration of the Supreme Court’s reading down of the draconian Section 377 of the Indian Penal Code, this twentieth-anniversary edition, with a foreword by author and activist Shals Mahajan, brings to readers a remarkable history that illuminates the blood and the tears, the beauty and the magic of the queer movement in India. The raw anger and passion in them still alive, the writings in Facing the Mirrorproudly proclaim the courage, the sensuality, the humour and the vulnerability of being lesbian.

The Lost Art of Scripture – An Excerpt

Today we see the Quran being used by some to justify war and terrorism, the Torah to deny Palestinians the right to live in the Land of Israel, and the Bible to condemn homosexuality and contraception. The holy texts at the centre of all religious traditions are often employed selectively to underwrite arbitrary and subjective views. They are believed to be divinely ordained; they are claimed to contain eternal truths.

In our increasingly secular world, holy texts are at best seen as irrelevant, and at worst as an excuse to incite violence, hatred and division. So what value, if any, can scripture hold for us today? And if our world no longer seems compatible with scripture, is it perhaps because its original purpose has become lost?

In her book The Lost Art of Scripture, Karen Armstrong, a world authority on religious affairs, shows in this fascinating journey through millennia of history, this narrow reading of scripture is a relatively recent phenomenon.

Read the excerpt from the first chapter here!


The fall of Adam and Eve is one of the most famous stories of the Hebrew Bible. Yahweh, the divine creator, placed the first human beings in Eden, where there was every kind of tree, enticing to look at and good to eat, with the tree of life and the tree of knowledge of good and evil in the middle of the garden”. But Yahweh gave Adam a stern warning: he could eat the fruit of all these trees except the fruit of the tree of knowledge,’ for on the day you eat of it, you shall most surely die’. But, alas, Eve succumbed to the temptation of the serpent and she and Adam were condemned to a life of hard labour and suffering that could end only in death.

This story is so deeply embedded in the Judaeo- Christian consciousness that it is, perhaps, surprising to learn that in fact it is steeped in the Mesopotamian Wisdom traditions that embodied the ethical ideals that bound the ruling aristocracy together. Civilisation began in Sumer in what is now Iraq in about 3500 BCE. The Sumerians were the first to commandeer the agricultural surplus grown by the community in the fertile plain that lay between the rivers Tigris and Euphrates and create a privileged ruling class. By about 3000 BCE, there were twelve cities in the Mesopotamian plain, each supported by produce grown by peasants in the surrounding countryside. The Sumerian aristocrats and their retainers – bureaucrats, soldiers, scribes, merchants and household servants – appropriated between half and two-thirds of the crop grown by the peasants, who were reduced to serfdom. They left fragmentary records of their misery: ‘ The poor man is better dead than alive,’ one lamented. Sumer had devised the system of structural inequity that would prevail in every single state until the modern period, when agriculture ceased to be the economic basis of civilisation.

Adam and Eve, however, lived at the beginning of time, before the Earth yielded brambles and thistles and humans had to wrest their food from the recalcitrant soil with sweat on their brow. Their life in Eden was idyllic until Eve met the serpent, who is described as arum, the most ‘subtle’, ‘shrewd’ and ‘wise’ of the animals.’ Did God really say you were not to eat from any of the trees in the garden?’ the serpent asked her. Eve replied that only the tree of knowledge was prohibited on pain of instant death. The arum serpent’s prediction of what would happen to Adam and Eve drew heavily on the terminology of Sumerian Wisdom: No! you will not die! God knows in fact that on the day you eat it your eyes will be opened and you will be like gods, knowing good and evil.’ Of course, Eve succumbed: she wanted to transcend her humanity and become godlike, The couple did not, in fact, die as soon as they ate the forbidden fruit, as Yahweh had threatened. Instead, as the serpent promised,’the eyes of both were opened’ – words that recall the exclamation of a Mesopotamian student to his teacher:

Master-god, who [shapes] humanity, you are my god!

You have opened my eyes as if I were a puppy;

You have formed humanity within me!


Get your copy of The Lost Art of Scripture today

Six Reasons Why You Should Read ‘Stranger Things: Suspicious Minds’

It’s the summer of 1969, and the shock of conflict reverberates through the youth of America, both at home and abroad. As a student at a quiet college campus in the heartland of Indiana, Terry Ives couldn’t be farther from the front lines of Vietnam or the incendiary protests in Washington.

But the world is changing, and Terry isn’t content to watch from the sidelines. When word gets around about an important government experiment in the small town of Hawkins, she signs on as a test subject for the project, code-named MKULTRA. But behind the walls of Hawkins National Laboratory—and the piercing gaze of its director, Dr Martin Brenner—lurks a conspiracy greater than Terry could have ever imagined.

Are you excited to unravel the mysterious happenings in Stranger Things? Here are a few surprises that await you!

While the third season of Stranger Things will be released this coming July, after what feels like the longest wait for fans. But, if you’re missing much-needed news from Hawkins,  you can explore more of Eleven’s backstory in the book.

The book Stranger Things: Suspicious Minds is set much further back in time, in the year 1969 – 14 years before the TV show.

 It follows the journey of  Terry Ives, as she participates in the hush-hush CIA MKULTRA programme with Dr Brenner – not realising she was pregnant with Eleven, played by Millie Bobby Brown in the hit series, at the time. Fans will get to know the first glimpse at Eleven’s dad, and find out what exactly happened between Terry and him all those years ago.

While in season 2 of the show, viewers were introduced to Eleven’s sister, Kali, which proved to be quite divisive, Stanger Things: Suspicious Minds sheds light on some of the questions we all have about the show.

The book finally reveals how the Upside Down was first discovered, and why it’s so important to Dr. Brenner and the leaders of MKULTRA.


A mysterious lab. A sinister scientist. A secret history. If you think you know the truth behind Eleven’s mother, prepare to have your mind turned Upside Down in this thrilling prequel to the hit show Stranger Things.

 

7 Reasons Why Indian Economy Didn’t Recover After the Global Financial Meltdown

Puja Mehra’s book The Lost Decade is a reconstruction of the ten years after the global financial  shock of 2008, in which the Indian economy could not achieve its potential or its pre-crisis growth momentum. Prior to the global financial crisis, India’s economy was growing impressively. But after the shock,  that momentum could not be achieved again due to the influence of politics on policies. Puja Mehra explains this failure of the Indian economy to regain the pre-crisis momentum in her book with sharp analysis and in-depth reporting, drawing on her journalistic experience, of the policy decisions taken by two different governments in the last ten year.

Here we chart a few of the reasons discussed in the book for the continued state of decline in the growth of the economy:

1. The shock of the financial crisis in September 2008 slowed the economy for one year. It rebounded a year later, but that recovery was not sustained.

2. In the following year after the financial crisis had hit the country, the then finance minister’s policy decisions and approach only weakened the recovery. Mr. Pranab Mukherjee, who the finance minister wrongly assessed the need of the hour and rolled out a third fiscal stimulus package even though two stimulus packages were already in place.

3. Furthermore, he sharply increased allocations for social-sector spending by the finance ministry without factoring in the revenue position. As a result, the fiscal deficit expanded even as the economy’s capacity for absorbing the fund releases in a productive manner failed to keep pace. 

4. The failure to focus on reforms  in the recovery period in 2009, further weakened the industrial sector that was already reeling under impact of the global economic downturn that followed the global financial shock. 

5. After a tedious and slow recovery of the country’s economy during the years 2012-15, economic growth was hampered yet again by the failure to address the problem of bad bank loans in a timely and effective manner.

6. The incumbent government chose to prioritise the infrastructure sector, rather than concentrating on the bad bank loans, resolving which was more important for building the growth momentum. 

7. Even by 2018, the rates of increase of investments, consumption and exports, the three engines of growth in the economy, were not robust enough, and the sustained high GDP growth seen in the runup to the September 2008 shock was still out of reach for the Indian economy. 

 


The Lost Decade tells the story of the slide and examines the political context in which the Indian economy failed to recover lost momentum.

Examining the Muslim Demographic through ‘Siyasi Muslims’ – Excerpt

How do we make sense of the Muslims of India?

Do they form a political community?

Does the imagined conflict between Islam and modernity affect the Muslims’ political behaviour in this country?

Are Muslim religious institutions-mosques and madrasas-directly involved in politics?

Do they instruct the community to vote strategically in all elections?

What are ‘Muslim issues’?

Is it only about triple talaq?

While these questions intrigue us, we seldom debate to find pragmatic answers to these queries. Examining the everydayness of Muslims in contemporary India, Hilal Ahmed’s Siyasi Muslims: A Story of Political Islams in India offers an evocative story of politics and Islam in India, which goes beyond the given narratives of Muslim victimhood and Islamic separation.

Here is an excerpt from Siyasi Muslims Triple Talaq as an MCQ:

————————————————————————–

The question of ‘triple talaq’ is posed as an objective-type MCQ (multiple choice question)! We are given two options—support it (say yes) or oppose it (say no). The meaning of yes and no are also premeditated in this schema: Yes refers to closed Islamism, while No stands for gender equality and progress.

This dominant (and somewhat stereotypical) representation of the triple talaq issue is based on a  few strong assumptions about Muslims in general and Muslim men in particular:

  • The Muslims of India constitute a single, closed, homogeneous community, which is inevitably male-dominated.
  • This male-dominated community is governed by a few established Islamic norms which are highly anti-women in nature. Islamic religiosity as well as Islamic practices, hence, are intrinsically patriarchal.
  • The Islamic clergy functions as the true representative of the community. It has an ultimate right to interpret religious texts and, at the same time, speak on behalf of all Muslims.

These convictions, interestingly, are often presented to us as hard facts—not merely by the government, political parties and the ulema class but also by those who prefer to be identified as ‘liberals’. As a result, a media-centric discourse of political correctness emerges, which virtually freezes any possibility of a nuanced and meaningful discussion on the nature and functions of patriarchy among Muslims.

The recent debate on triple talaq is an example of such stereotypical public imagination. No one bothered to look at the arguments and positions of various Muslim women’s groups on the status of Muslim women in India, the internal debates among them on the question of Muslim patriarchy, their varied interpretations of the Quran and Hadith, their critical responses to the much-debated idea of the Uniform Civil Code and, above all, their critique of Muslim personal law and the role of the ulema in nurturing the anti-Muslim attitude of Hindutva politics.

The triple talaq debate, surprisingly, is seen as a battle between the conservative ulema represented by the All Indian Muslim Personal Law Board (AIMPLB) and the committed BJPled NDA government. The discussion in the Parliament on the triple talaq bill and, later, on the triple talaq ordinance seems to ignore the nuanced arguments made by Muslim women’s groups, especially the Bharatiya Muslim Mahila Andolan (BMMA). The purpose, therefore, of this chapter is to clarify and contextualize the public debate so as to make sense of the various aspects of the controversy. In addition, an attempt is made to analyse the politics of triple talaq in the wake of emerging Hindutva.

Let us begin with a few frequently used terms:

  • ‘Triple talaq’ refers to a practice which empowers a man to divorce his wife by saying ‘talaq, talaq, talaq’ in one go.
  • ‘Mehr’ is a sum of money or other property to be delivered to the bride by the bridegroom at the time of the nikah as a prerequisite for the solemnization of their marriage, as specified in the nikahnama.
  • ‘Iddat’ is the period of time (approximately three to four months) during which a divorced woman/widow cannot remarry another man.
  • Nikah’ is a contract of marriage between a man and a woman. The nikahnama is a document which specifies the terms and conditions of this agreement.
  • ‘Sharia’ or ‘shariat’ is a collection of rules and norms that have been codified following the Quran and Hadith (laying out the sayings and acts of Prophet Muhammad). Since this codification is subject to various interpretations, there are various shariats among Sunnis and Shias.
  • Nikah halala’ is also a frequently used term. Once a woman has been divorced, her husband is not permitted take her back as his wife unless the woman undergoes nikah halala, which involves her marriage with another man who subsequently divorces her so that her previous husband can remarry her.

The practice of triple talaq, we must note, is legitimate among Sunni Muslims of the Hanafi shariat. Although we do not have adequate statistical information about the sect-wise population of Muslims in India, it is believed that Sunni Hanafis are in the majority, at least in the northern states. But there are four other schools of Sunni shariat—Hanbali, Shafi, Maliki and Ahle- Hadith. These schools have their own interpretations of rituals and customs and specific norms for divorce.

The AIMPLB itself recognizes this Islamic religious plurality in India. In fact, one of the stated objectives of the AIMPLB is:

To promote goodwill, fraternity and the feeling of mutual cooperation among all sects and schools of  thought     among Muslims, and to generate the spirit of unity and coordination among them for the common  goal of safeguarding the Muslim Personal Law.1

There are two questions are important here: Does the AIMPLB determine the everyday conduct of the religiously diversified Muslim communities? If so, do Muslims, particularly the followers of the Hanafi shariat, practise triple talaq precisely because of their religious adherence to Islam?


Know more in Hilal Ahmed’s Siyasi Muslims: A Story of Political Islams in India

Why and How do People Pray across the Earth?

(The Sun and the Moon will tell you)

We all need a little time to re-affirm the healing, calming power of faith and to appreciate the plurality and flexibility of prayer, to appreciate prayers as a source of community rather than communalism. Children are usually already intuitively aware and accepting of spirituality and of individual differences and Trishla Jain’s Sunrise, Moonrise with its beautiful illustrations and lilting, flowing rhymes is a magical way to ensure that little ones understand and appreciate this further while retaining their instinctive wonder.

Join the most wonderful elemental forces of our universe, the sun and moon as they take you on a journey around Earth to see people joined in prayer across different cultures and faiths.

Read on to find out what families can learn about prayer when you read Sunrise, Moonrise together.


Travel with the sun and the moon in this heartfelt picture book to find out how people from different cultures and faiths pray. Read Sunrise, Moonrise aloud to spark a discussion with your young ones about the meaning of prayer and what it can do for us.

You might have misunderstood Muhammad Bin Tughlaq all your life. Read why in these 6 points!

Muhammad bin Tughlaq – Tale of a Tyrant by Anuja Chandramouli is an attempt to recreate the life and times of Muhammad bin Tughlaq and clamber into the chaotic headspace of one who was considered to be a “mad monarch”.

Modern historians concur that he has been terribly misunderstood, and so-called scholarly accounts from the likes of Ibn Battuta, Barani and Isami reek of bias. He was exceedingly unpopular among the followers of his own faith for daring to be tolerant to his subjects who belonged to other religions, failing to zealously guard the principles of Islam from idolatry and heresy, and raising non-believers to high posts instead of dealing with them using the savagery he was infamous for.

This listicle attempts to demystify Muhammad bin Tughlaq:


The challenges of ruling an unwieldy empire where Tughlaq’s subjects in the various provinces had their own language and customs, and all of whom were uniformly proud and prickly about their roots, proved too much for him.

 


In this fictional retelling, Anuja Chandramouli, one of India’s best mythology writers, reimagines Muhammad bin Tughlaq‘s life and times in incredible detail to bring to life the man behind the monarch.

Getting off at a Place not Printed on the Ticket – an excerpt from Ali Smith’s ‘Spring’

Spring will come. The leaves on its trees will open after blossom. Before it arrives, a hundred years of empire-making. The dawn breaks cold and still but, deep in the Earth, things are growing. 


Yesterday morning, a month to the day since the memorial service (they’d had her privately cremated some time before the memorial, he doesn’t even know when, close family only), he is walking along the Euston Road and as he passes the British Library he sees a woman sitting against its wall, thirties, as young as twenties, maybe, blankets, square of cardboard ribbed off a box on which there are words asking for money.

No, not money. The words on it are please and help and me.

He’s passed countless homeless people even just this morning coming through the city. Homeless people are the word countless again these days; any old lefty like him knows that this what happens. Tories back in, people back on the streets.

But for some reason he sees her. The blankets are filthy. The feet are bare on the pavement. He hears her too. She is singing a song to nobody – no, not to nobody, to herself – in a voice of some notable sweetness, at a quarter to eight in the morning.

It goes:

a thousand thousand people

are running in the stre-eet

oh nothing nothing nothing

oh nothing nothing nothing

oh nothing

Richard keeps going. When he stops keeping going he is just past the front of King’s Cross station. He turns and goes in, as if that’s what he meant to do all along.

There is a stall in the middle of the concourse beneath the giant Remembrance poppy. The stall is selling chocolate in the shapes of domestic utensils and tools: hammers, screwdrivers, pliers, cutlery, cups and so on; you can buy a chocolate cup, a chocolate saucer, a chocolate teaspoon and even a chocolate stovetop espresso-machine (the stovetop machine is costly). The chocolate things are extraordinarily lifelike and the stall is thronged with people.  A man in a suit is buying what looks like a real kitchen tap, made of silver-sprayed chocolate; the woman selling it to him places it delicately into a box she first lines with straw.

Richard puts his card into one of the ticket machines. He inserts the name of the place that’s the furthest a train from here can go.

He gets on to a train.

He sits on it for half a day.

An hour or so before the train reaches this final destination he’ll see some mountains against some sky through the window and he’ll decide to get off the train at this place instead. What’s to stop him doing what he likes, getting off at a place not printed on the ticket?

Oh nothing nothing nothing.

King Gussie, to rhyme with fussy, is how he’d always thought it was said, like the robot announcer pronounces it over the speakers in London King’s Cross above his head before he boards the train.

Kin-yousee is how it’s said by the guest house people whose door he knocks on when he gets there. They will be suspicious. What kind of person doesn’t book ahead on his phone? What kind of person doesn’t have a phone?

He will sit on the edge of the strange bed in the guest house. He will sit on the floor and brace himself between the bed and the wall.

By tomorrow his clothes will have taken to the air-freshener smell of the room he’ll spend the night in.


Get a copy of Ali Smith’s Spring here!

The Reluctant Billionaire – An Excerpt

Dilip Shanghvi is one of the most interesting and least understood business minds whose journey has been shrouded in mystery because of his reticence.

The Reluctant Billionaire reveals the riveting story of the fiercely intense personality that lies beneath his calm demeanour. Based on interviews with over 150 friends, family members, rivals, former aides and Shanghvi himself, it traces his transformation from a quiet, curious child working in his father’s small shop to an astute strategist, who built India’s largest pharma company, Sun Pharma, despite being untrained in science.

Here’s a gripping excerpt from the book that talks about the acquisition of Taro and Ranbaxy.


Should a story be told when the subject is unwilling? Maybe ‘not’ if it’s an ordinary story of a private person, or maybe ‘yes’ if it’s in the guise of fiction where it is easy to speak the truth. But what if the story happens to be of a man who arose from the anonymity of a small wholesaler to become the richest man in a country of a billion-plus people and as many dreams? And he did so, not by creating a conglomerate, which depends on cronyish connections and government concessions, but by building a global firm focused only on making medicines. Isn’t his story more than just his, a story that belongs to a generation, a nation?

And when he became the richest man of the country in 2015 and was asked how he felt, he replied, ‘Uncomfortable, very uncomfortable.’ Despite living what could be argued as one of the most remarkable life of his generations, his mind feels like a black box. Dilip Shanghvi is one of the most interesting and least understood business minds of India today. For someone, unschooled in degrees of sciences and management, who worked his way up from a tiny shop in the bylanes of Dawa Bazaar in Calcutta of the 1970s to create one of the country’s most valuable enterprises, he is also one of the least documented and least studied capitalists. One reason behind this is his own unwillingness to share his story.

He doesn’t care about being celebrated, and stubbornly disapproves, even casts off attempts to document him. Another part is because with no drama, no modulation in pitch, few words and fewer expressions, he neither fits the bill of a conventional inspiring pin-up business leader nor does he make for a great colourful flamboyant story. It is easy to miss the intensity of someone who is more presence than personality. What compounds this conspicuous absence from mainstream is a past yet unsearched but which, on the surface, doesn’t show up juicy controversies to merit an investigation, and a lifestyle that could appear normal enough to be boring. No wonder the media was ready to spare him the limelight he so avoided.

From time to time, when the need arose, he was profiled with a few recycled facts thrown in—that he borrowed 10,000 rupees from his father to start his firm Sun Pharma with two medicines for psychiatry and that in his sixties now, he is a fan of Harry Potter books. What happened in the interim was left to the imagination.

This un-deliberate arrangement of mutual disinterest worked fine till one day—the maths of life changed it all. That day in March 2015 his net worth crossed that of Mukesh Ambani and he was pronounced India’s richest man. The country was curious to know who this guy was, how he had done it.

If the search and discovery had been so easy, answers to these questions wouldn’t have remained so elusive. Shanghvi, known to shun press conferences, interviews and parties expressed his unwillingness for this book when approached initially. ‘You will probably put my face on the cover and I would be recognized by many more people on the streets and that’s always a problem. It takes away from my freedom.’


The Reluctant Billionaire is a tale for everyone who has once had a secret dream, an insanely bold one.

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