This book presents an analysis of the foundations organised by the Birla family in India. Several generations were involved in the renovation and establishment of sanctuaries, temples and other sacral buildings. As a result, between 1933 and 1998, nineteen Birla Mandirs were established, mainly in northern and central India. All the temples have the capacity to surprise with their various decorative motifs, not seen in other places, which – apart from their aesthetic function – above all bear important symbolic content. Therefore, is it possible to treat the Birla Mandirs as a specific medium – the carrier of a particular message that is not only religious, but with a significance that permeates other layers of social and political discourse. This message, as the authors of the book claim, have a bearing on the socio-political thought of India – supported by the creation and propagation of ideas related to identity and a national art. It also conveys the idea of hierarchical Hindu inclusivism which, although considering all religions as equal, treats Hinduism in a unique way – seeing within it the most perfect form of religion, giving man the opportunity to learn the highest truth. The book also examines whether the temples founded by the Birla family and the religious activities undertaken therein apply the concept of “inventing” tradition, and whether traditions created (or “modernised”) in contemporary times are a way of enhancing the appeal of the message conveyed from temple to society. “The Vastness of Culture” is a series of publications presenting cultural studies and emphasizing the role of comparative research and analyses that reveal similarities, differences and intercultural influences. In our publications, cultures and civilizations are in a state of constant flux, engaging in dialogue, creating new understandings, competing for meaning under the influence of global content, without any clear boundaries, but with a vastness that forces questions to be raised.

Jones recounts his experiences in India, where he arrived as a young and presumptuous missionary who later matured into a veteran who attempted to contextualize Jesus Christ within the Indian culture. He names the mistake many Christians make in trying to impose their culture on the existing culture where they are bringing Christ. Instead he makes the case that Christians learn from other cultures, respect the truth that can be found there, and let Christ and the existing culture do the rest.

In this award-winning novel, Tharoor has masterfully recast the two-thousand-year-old epic, The Mahabharata, with fictional but highly recognizable events and characters from twentieth-century Indian politics. Nothing is sacred in this deliciously irreverent, witty, and deeply intelligent retelling of modern Indian history and the ancient Indian epic The Mahabharata. Alternately outrageous and instructive, hilarious and moving, it is a dazzling tapestry of prose and verse that satirically, but also poignantly, chronicles the struggle for Indian freedom and independence.

We take it for granted that some historical figures become heroes, and others do not. Chandragupta Maurya evolved from obscure ruler to contemporary national icon. The key moment in the making of this Indian hero was a meeting by the banks of the River Indus between Chandragupta and Seleucus, founder of the Seleucid empire and one of Alexander the Great’s generals, in c.305-3 BC. This significant event was a moment of peace-making at the end of conflict. But no reliable account exists in early sources, and it is not even clear which ruler was victorious in battle. This uncertainty enabled British and Indian historians of the nineteenth and twentieth centuries to interpret the sources in radically different ways. With Chandragupta representing India and Seleucus standing in for Britain, British scholars argued that Seleucus defeated Chandragupta, while Indian academics contended the opposite. The writing and reception of history fundamentally influences how we engage with the past, and the evolving colonial and post-colonial relationship between Britain and India is crucial here. In India, the image of Chandragupta as an idealised hero who vanquished the foreign invader has prevailed and found expression in contemporary popular culture. In plays, films, television series, comic books and historical novels, Chandragupta is the powerful and virtuous Hindu ruler par excellence. The path to this elevated standing is charted in this book.

As an invitation to interrogate the secular modality of art, the book unsettles both the categories of 'art' and 'secular' in their theoretical and historical implications. It questions the temporal, spatial and cultural binaries between the 'sacred' and the 'secular' that have shaped art historical scholarship as well as artistic practice. All the essays here are anchored in a conception of a region, whether we call it South Asia or the Indian subcontinent – one, fissured by histories of partition, state formations and religious nationalisms, but still offering a collective site from which to speak to the disciplines of art and the knowledge worlds in which they are embedded. The book asks: How do we complicate the religious designations of pre-modern art and architecture and the new forms of their resurgence in contemporary iconographies and monuments? How do we re-conceptualize the public and the political, as fiery contestations and new curatorial practices reconfigure the meaning of art in the proliferating spaces of museums, galleries, biennales and festivals? How do we understand South Asian art's deep entanglements with the politics of the present?

During forty years of travel, V. S. Naipaul has created a wide-ranging body of work, an exceptional and sustained meditation on our world. Now his finest pieces of reflection and reportage – many of which have been unavailable for some time – are collected in one volume. With an abiding faith in modernity balanced by a sense of wonder about the past, Naipaul has explored an astonishing variety of societies and peoples through the prism of his experience. Whether writing about Indian mutinies and despair, Mobutu’s mad reign in Zaire, or the New York mayoral elections, he demonstrates time and again that no one has a shrewder intuition of the ways in which the world works. Infused with a deeply felt humanism, The Writer and the World attests powerfully not only to Naipaul’s status as the great English prose stylist of our time but also to his keen, often prophetic, understanding. ‘All [of these essays] are worth reading (and rereading), both for the contemporary and historical information and insight they artfully impart and for what they tell us about a uniquely complex writer’ Spectator