Dhirubhai Ambani was a rags-to-riches Indian tycoon whose company Reliance is now one of India's major corporations. Ambani's sons Anil and Mukesh, who took over after their father's death in 2002, are worth $43 billion and $42 billion respectively, but their relationship is anything but amiable. Demonstrating the complicated links between government and big business, this account is not only the riveting story of one of the wealthiest families in the world--including their infamous feud--but also an illustration of India's transformation into a global economic powerhouse.

Dhirubhai Ambani's life is a rags-to-riches story, from Bombay's crowded pavements and bazaars to the city's extravagantly wealthy social circles where business tycoons, stockmarket speculators, smugglers, politicians and Hindi film stars mingle, make money, make and break marriages and carry out prolonged feuds. This is the story of a rising capitalist group in post-independence India. Until the arrival of Ambani, and now more like him, India's big business scene was dominated by a few industrial houses from British times. Ambani's Reliance group has risen to rival these houses in just 26 years since its foundation. By 1995, the group had 2.6 million investors, one in every eight Indian sharemarket investors, and is now so large that it has to hold its annual general meetings in football stadiums. Along with expansion, however, have come the intricate political connections, a whole raft of corruption charges and a rollercoaster of booms and crashes for Ambani and his company. This study shows how capitalism emerges by fair means and foul in the new industrial countries of the Third World and explores the life of an Asian tycoon.

Hamish McDonald is Asia-Pacific Editor of the Sydney Morning Herald. He has been a foreign correspondent in Jakarta, Tokyo, Hong Kong, Beijing and New Delhi, where he was bureau chief of the Far Eastern Economic Review. He has twice won Walkley awards, and has had a report on Burma read into the record of the US Congress. He is the author of books on Indonesia and India, and was made an inaugural Fellow of the Australian Institute of International Affairs in 2008.

Why should we be good? How should we be good? And how might we more deeply understand the moral and ethical failings--splashed across today's headlines--that have not only destroyed individual lives but caused widespread calamity as well, bringing communities, nations, and indeed the global economy to the brink of collapse? In The Difficulty of Being Good, Gurcharan Das seeks answers to these questions in an unlikely source: the 2,000 year-old Sanskrit epic, Mahabharata. A sprawling, witty, ironic, and delightful poem, the Mahabharata is obsessed with the elusive notion of dharma--in essence, doing the right thing. When a hero does something wrong in a Greek epic, he wastes little time on self-reflection; when a hero falters in the Mahabharata, the action stops and everyone weighs in with a different and often contradictory take on dharma. Each major character in the epic embodies a significant moral failing or virtue, and their struggles mirror with uncanny precision our own familiar emotions of anxiety, courage, despair, remorse, envy, compassion, vengefulness, and duty. Das explores the Mahabharata from many perspectives and compares the successes and failures of the poem's characters to those of contemporary individuals, many of them highly visible players in the world of economics, business, and politics. In every case, he finds striking parallels that carry lessons for everyone faced with ethical and moral dilemmas in today's complex world. Written with the flair and seemingly effortless erudition that have made Gurcharan Das a bestselling author around the world--and enlivened by Das's forthright discussion of his own personal search for a more meaningful life--The Difficulty of Being Good shines the light of an ancient poem on the most challenging moral ambiguities of modern life.

This book reviews the latest research on bioproducts from various economically important insects, such as silkworms, honey bees, lac and drosophila, and termites, and discusses their general, biomedical and industrial applications in detail. It includes chapters focusing on insects as a food source, probiotics, silk-based biomaterials, insect pheromones, insects as biomedicine source, pupa oil chemistry, non-protein compounds from Lepidopteran insects, insect chitin and chitosan, polyphenols and flavonoids. Model insects like Bombyx mori or bees were domesticated in Asian countries thousands of years ago. Over time, natural products from these animals became industrialized and today they attracting increasing attention thanks to their sustainability and their manifold applications in agriculture and biomedicine. The book is intended for entomologists, material scientists, natural product researchers and biotechnologists.

Spoken In The First Person, These Reminiscences Of A Woman Whose Mother Was Rescued From A House Of Ill-Repute Construct A History Not Often Documented. A History That Runs Parallel To The Official Narrative Of India`S Modernism And Nationalism: That Of Women Outcast Because They Are `Fallen`. Starting From The Late Nineteenth Century, The Voice Of Bedanabala Bears Witness To The Experiences Of Many Women Who Find Themselves Outside The Safety Of Domestic Walls And Thereafter Make Their Lives In The Only Ways Open To Them In A Society Where Women Did Not Work Except As Domestic Servants-Entertaining Men, Developing Liaisons, Interwining Their Dreams And Passions With The Destiny Of A Country Struggling For Independence And Questioning Oppressive Time-Worn Social Custom. Bedanabala, Written In 1996, Seeks To Empathize With A Segment Of Society Condemned Even By Other Women As Beyond The Bounds Of Decency And Social Acceptance.

This is the riveting story of one of the wealthiest families in the world. Dhirubhai Ambani was a rags-to-riches Indian tycoon whose company Reliance, which emerged from the textile industry, is now one of India's major corporations. His sons, Anil and Mukesh, took over after his death in 2002 and their respective arms of the company are bigger than the parent ever was. The brothers are now worth $43 billion and $42 billion respectively, largely from petrochemicals, telecommunications, and entertainment. To say that the sibling tycoons are not close is an understatement; their feud-personal and business-is an extraordinary story itself.

The Wrestler's Body tells the story of a way of life organized in terms of physical self-development. While Indian wrestlers are competitive athletes, they are also moral reformers whose conception of self and society is fundamentally somatic. Using the insights of anthropology, Joseph Alter writes an ethnography of the wrestler's physique that elucidates the somatic structure of the wrestler's identity and ideology. Young men in North India may choose to join an akhara, or gymnasium, where they subject themselves to a complex program of physical and moral fitness. Alter's first-hand description of each detail of the wrestler's regimen offers a unique perspective on South Asian culture and society. Wrestlers feel that moral reform of Indian national character is essential and advocate their way of life as an ideology of national health. Everyone is called on to become a wrestler and build collective strength through self-discipline.

The “courageous and clarion” Booker Prize–winner “continues her analysis and documentation of the disastrous consequences of unchecked global capitalism” (Booklist). From the poisoned rivers, barren wells, and clear-cut forests, to the hundreds of thousands of farmers who have committed suicide to escape punishing debt, to the hundreds of millions of people who live on less than two dollars a day, there are ghosts nearly everywhere you look in India. India is a nation of 1.2 billion, but the country’s one hundred richest people own assets equivalent to one-fourth of India’s gross domestic product. Capitalism: A Ghost Story examines the dark side of democracy in contemporary India and shows how the demands of globalized capitalism have subjugated billions of people to the highest and most intense forms of racism and exploitation. “A highly readable and characteristically trenchant mapping of early-twenty-first-century India’s impassioned love affair with money, technology, weaponry and the ‘privatization of everything,’ and—because these must not be impeded no matter what—generous doses of state violence.” —The Nation “A vehement broadside against capitalism in general and American cultural imperialism in particular . . . an impassioned manifesto.” —Kirkus Reviews “Roy’s central concern is the effect on her own country, and she shows how Indian politics have taken on the same model, leading to the ghosts of her book’s title: 250,000 farmers have committed suicide, 800 million impoverished and dispossessed Indians, environmental destruction, colonial-like rule in Kashmir, and brutal treatment of activists and journalists. In this dark tale, Roy gives rays of hope that illuminate cracks in the nightmare she evokes.” —Publishers Weekly

This volume examines The Rāmāyaṇa traditions of South India and Southeast Asia. Bringing together 19 well-known scholars in Rāmāyaṇa studies from Cambodia, Canada, France, India, Indonesia, Malaysia, Singapore, Thailand, UK, and USA, this thought-provoking and elegantly illustrated volume engages with the inherent plurality, diversity, and adaptability of the Rāmāyaṇa in changing socio-political, religious, and cultural contexts. The journey and localization of the Rāmāyaṇa is explored in its manifold expressions – from classical to folk, from temples and palaces to theatres and by-lanes in cities and villages, and from ancient to modern times. Regional Rāmāyaṇas from different parts of South India and Southeast Asia are placed in deliberate juxtaposition to enable a historically informed discussion of their connected pasts across land and seas. The three parts of this volume, organized as visual, literary, and performance cultures, discuss the sculpted, painted, inscribed, written, recited, and performed Rāmāyaṇas. A related emphasis is on the way boundaries of medium and genre have been crossed in the visual, literary, and performed representations of the Rāmāyaṇa. Print edition not for sale in South Asia (India, Sri Lanka, Nepal, Bangladesh, Pakistan and Bhutan)