Atal Bihari Vajpayee and India’s Foreign Policy: 1977-2004: Initiatives, Policy Making and Achievements examines the life and work of a humanitarian, a visionary, an orator par excellence, a writer, a mass leader, and a Parliamentarian who is still revered by both members of his own party and by the opposition. Vajpayee’s long political career won him accolades as well as honors. Being closely associated with the Indian political arena from a very young age, Vajpayee with his knowledge, experience and charismatic persona became the ‘Bhishma Pitamah’ of Indian politics. He had achieved few major milestones during his long political tenure in the Parliament of India. Atal Bihari Vajpayee was unarguably one of the best and most influential Prime Ministers of India, serving the nation for a full term (five years) and two short terms, having impressive contributions to the development of India. He played a very significant role in shaping the foreign policies of India. Vajpayee’s dedicated efforts to solve persistent and major issues in foreign policies are remarkable. His indomitable determination and spirit helped India to attain its justified place in international forum. Atal Bihari Vajpayee’s legacy is preserved and reproduced by successive leaders of India honoring his accomplishments.

This compilation of speeches of A.B. Vajpayee encompass a large number of subjects associated with him as the Prime Minister of India. His successful years as the PM, role in parliament, views on industry, National Commission on Population, India Economy Summit, 1998, Child labour, emphasis on Indianness have been dealt with in great details.

In the past few decades, and across disparate geographical contexts, states have adopted policies and initiatives aimed at institutionalizing relationships with "their" diasporas. These practices, which range from creating new ministries to granting dual citizenship, are aimed at integrating diasporas as part of a larger "global" nation that is connected to, and has claims on the institutional structures of the home state. Although links, both formal and informal, between diasporas and their presumptive homelands have existed in the past, the recent developments constitute a far more widespread and qualitatively different phenomenon. In this book, Latha Varadarajan theorizes this novel and largely overlooked trend by introducing the concept of the "domestic abroad." Varadarajan demonstrates that the remapping of the imagined boundaries of the nation, the visible surface of the phenomenon, is intrinsically connected to the political-economic transformation of the state that is typically characterized as "neoliberalism." The domestic abroad must therefore be understood as the product of two simultaneous, on-going processes: the diasporic re-imagining of the nation and the neoliberal restructuring of the state. The argument unfolds through a historically nuanced study of the production of the domestic abroad in India. The book traces the complex history and explains the political logic of the remarkable transition from the Indian state's guarded indifference toward its diaspora in the period after independence, to its current celebrations of the "global Indian nation." In doing so, The Domestic Abroad reveals the manner in which the boundaries of the nation and the extent of the authority of the state, in India and elsewhere, are dynamically shaped by the development of capitalist social relations on both global and national scales.

Texts of bills introduced by Atal Bihari Vajpayee in the Parliament and related debates on the bills.

Ways of Remembering tells a story about the relationship between secular law and religious violence by studying the memorialisation of the 2002 Gujarat pogrom—postcolonial India's most litigated and mediatized event of anti-Muslim mass violence. By reading judgments and films on the pogrom through a novel interpretive framework, the book argues that the shared narrative of law and cinema engenders ways of remembering the pogrom in which the rationality of secular law offers a resolution to the irrationality of religious violence. In the public's collective memory, the force of this rationality simultaneously condemns and normalises violence against Muslims while exonerating secular law from its role in enabling the pogrom, thus keeping the violent (legal) order against India's Muslim citizens intact. The book contends that in foregrounding law's aesthetic dimensions we see the discursive ways in which secular law organizes violence and presents itself as the panacea for that very violence.