By Makarand Waingankar
Comprises tales of 26 awe-inspiring Indian cricketers
Meet the celebrities and stalwarts of cricket within the most
fascinating partnerships of the game’s history.
Guts & Glory is a different e-book on cricket that chronicles the pro lives of 26 emerging gamers and legends. Dynamic partnerships that experience created heritage and person stories of decision and ability spread with humour and style, as veteran journalist Makarand Waingankar reminisces with luminaries of the cricketing world.
Each story weaves in thought and motivation via narrating nice cricket moments and anecdotes.
The ebook good points the country’s so much winning Indian cricketers from the likes of Tiger Pataudi and ML Jaisimha to speeding new stars equivalent to Virat Kohli and Rohit Sharma. Accompanying them are the inimitably witty caricatures of cricket fan and artist, Austin Coutinho.
MAKARAND WAINGANKAR, one in all India’s most generally learn cricket columnists, is a journalist, researcher, talent-spotter and administrator. He introduced the expertise source improvement Wing (TRDW) on behalf of the Board of keep watch over for Cricket in India (BCCI) in 2002. Makarand has additionally been CEO of Baroda Cricket organization and advisor to Karnataka nation Cricket Association’s academy.
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Additional resources for Guts & Glory
He maps sexuality in India along Foucault’s schema, characterizing it as a system of alliances, even quoting Foucault’s description directly: “a system of rules deﬁning the permitted and forbidden, the licit and the illicit” (46). In a similar vein, Nair (1996a, 1996b) claims that the shift from the system of alliances that Foucault details in the case of Europe did not occur in the t h e co lo n i a l s tat e , l aw, a n d s e x ua l i t y 21 case of colonial India. She links the decisive changes in Europe to the rise of individualism, which the colonial economy did not engender, subordinated as it was to the metropolitan economy.
FEMINIST INITIATIVES: CRITIQUING LEGAL DICHOTOMIES Much feminist attention has been focused on the slew of laws passed in the nineteenth and early twentieth centuries that reformed women’s status. Scholars such as Chakravarti (1998) question colonial historians’ assumption that the state served a new ordering and rationalizing function. Chakravarti instead asserts that even in precolonial times, a rational structure of caste law existed, held together by the state. Countering historians who characterize the precolonial period as one with a multiplicity of caste laws with no ﬁxed Hindu law, she argues that “discrete caste laws functioned within an overarching conceptualization” (1998, 186).
Guha (1997) ﬁnds that the power of colonial law lay in the abstractions it generated: it took real historical ﬁgures and events and placed them outside history, by translating them into a discourse expressing the will of an omnipresent state. Guha terms this t h e co lo n i a l s tat e , l aw, a n d s e x ua l i t y 7 discourse a kind of appropriation, as it erased the perspectives that situated historical experience within the life of a community. On a social scale, the attempt at “rule of law” reﬂected a general urge to order, to imprint an ethos of abstract principles, and a new, less familiar, language of authority.
Guts & Glory by Makarand Waingankar