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Professor Alatas is a pioneer in the study of corruption in Asia. This volume represents 30 years' intellectual outpourings on the complexities of corruption and the damage it does to the social fabrics of developing countries.
Corruption is a disease that can sweep through a society like a tidal wave, leaving in its wake a trail of negligence, lethargy, inefficiency and callous disregard of man’s inhumanity to man. What is it like to live inside such a society? Why has it taken such strong root in so many countries? Is there no sense of outrage and shame against such a phenomenon among our elite? What can be done to stem the tide? Is it corruption as it is known in the West? These disturbing questions and more are answered in this book. Corruption in all its forms, bribery nepotism and extortion, is shown for what it is – a major cause of the dehumanization and victimization of innocent people. The corrupt have no aspirations for the betterment of their societies. For this reason, all decent people must be gravely concerned with the problem and nurture the next generation to confront the corrupt and disrupt their way of life.
Western policymakers, political activists and academics alike see patronage as the chief enemy of open, democratic societies. Patronage, for them, is a corrupting force, a hallmark of failed and failing states, and the obverse of everything that good, modern governance ought to be. South Asia poses a frontal challenge for this consensus. Here the world's most populous, pluralist and animated democracy is also a hotbed of corruption with persistently startling levels of inequality. Patronage as Politics in South Asia confronts this paradox with calm erudition: sixteen essays by anthropologists, historians and political scientists show, from a wide range of cultural and historical angles, that in South Asia patronage is no feudal residue or retrograde political pressure, but a political form vital in its own right. This volume suggests that patronage is no foe to South Asia's burgeoning democratic cultures, but may in fact be their main driving force.
Exploring the Old Testament in Asia is the first evangelical Old Testament textbook written both from and for an Asian cultural context. Rooted in the theological conviction that God still speaks through the Old Testament in all its fullness, the twelve essays in this book address key theological issues pertinent to the diverse cultures and contexts of Asia. Touching on topics from polytheism and kinship bonds to Scripture translation and the biblical conception of wisdom, the writers position themselves in conversation with Asia’s rich spiritual, cultural, and literary heritage. The result is a theological contribution that is both contextually relevant and biblically faithful.
Asian Christian Ethics provides an introduction for students to a range of key topics related to Christian ethics in Asia. Fifteen Christian scholars from across Asia and from diverse ethnic and cultural backgrounds demonstrate how to think theologically and contextually about key ethical issues, as well as describe best practices in Christian moral formation. Ideal for use as a companion textbook in Asian seminaries and institutions as well as the wider Asian diaspora, readers will be introduced to a wide range of topics all while upholding the authority of the Bible, the centrality of Christ, and the transforming power of the Holy Spirit.
"Mr. Hamid reaffirms his place as one of his generation's most inventive and gifted writers." –Michiko Kakutani, The New York Times "A globalized version of The Great Gatsby . . . [Hamid's] book is nearly that good." –Alan Cheuse, NPR "Marvelous and moving." –TIME Magazine From the internationally bestselling author of The Reluctant Fundamentalist and Exit West, the boldly imagined tale of a poor boy’s quest for wealth and love His first two novels established Mohsin Hamid as a radically inventive storyteller with his finger on the world’s pulse. How to Get Filthy Rich in Rising Asia meets that reputation—and exceeds it. The astonishing and riveting tale of a man’s journey from impoverished rural boy to corporate tycoon, it steals its shape from the business self-help books devoured by ambitious youths all over “rising Asia.” It follows its nameless hero to the sprawling metropolis where he begins to amass an empire built on that most fluid, and increasingly scarce, of goods: water. Yet his heart remains set on something else, on the pretty girl whose star rises along with his, their paths crossing and recrossing, a lifelong affair sparked and snuffed and sparked again by the forces that careen their fates along. How to Get Filthy Rich in Rising Asia is a striking slice of contemporary life at a time of crushing upheaval. Romantic without being sentimental, political without being didactic, and spiritual without being religious, it brings an unflinching gaze to the violence and hope it depicts. And it creates two unforgettable characters who find moments of transcendent intimacy in the midst of shattering change.
This book is the result of a major research study on corruption, set in its political context. It covers estimates of the amounts involved; the roles of politicians, business people, bureaucrats, and police; the political background and impact; popular attitudes on corruption; and potential counter-measures. The publication of the original research prompted a political storm. Both inside and outside of Thailand, this work is recognized as a landmark study.
‘The basis of our historical imagination is the intellectual’s (or historian’s) critical thinking and their solidarity with the people, with their destiny and predicament, with the consistent aim of emancipating and liberating the subjugated, the oppressed, and the marginalised.’ History conditions the way that society discusses its problems. Treating history as a form of ‘imagination’, Azhar Ibrahim invites readers to probe the colonialist and nationalist tampering, suppression, and distortion of narratives on the Malays. In this thought-provoking book, the author encourages contemporary historians to move beyond the practice of Orientalist scholars: collecting data and describing facts. Instead, he promotes an alternative reading of history, one that departs from mainstream versions. Reflecting a strong understanding of classical Malay texts, the author also touches on broad themes such as psychological feudalism, orientalism, and the contestation of nationalist and colonialist perspectives on the community. Azhar’s book is a welcomed contribution and a must-read for those interested in alternative discourses in Malay Studies.