As not only an intuitive health advocate and yogi, but also a spiritual teacher that spent many years of my life spreading wisdom and awareness, it is of my greatest concern that many people unfortunately believe that animal food is bad for…
Arunachal Pradesh’s Adi community has revived the Pator tradition, which has parallels with the lockdown and social distancing practices introduced to battle coronavirus. But painting these two systems with the same brush would undermine the traditional aspects of Pator that are deeply meaningful…
International Labour Network of Solidarity & Struggle|August 3, 2020 The member organizations of the International Labor Network of Solidarity and Struggle support the call of Indian academics and anti-caste activists for the release of Dr. Hany Babu. On 28 July 2020, after…
Written By Mohammed Kamran|New Delhi|30th July On July 18, India recorded its highest foreign exchange reserve rates, due to the benevolent and also quite malevolent courtesy of US-India Business council, to which Prime Minister of India Narendra Modi, quite like an opportunist,…
Written by Anwesha Sarkar|Kolkata|July 16, 2020 How often we watch cooking shows, food travel shows, food videos and follow culinary culture related hashtags? Or put up photos of our meals, food we cook ourselves, images of eating alone or dining together? Reactions…
According to press reports and the statement of his family, the renowned Telugu poet and writer, P. Varavara Rao is extremely ill in Taloja jail. He is suffering from low levels of sodium and potassium as diagnosed by the JJ Hospital, Mumbai,…
Press Note from Vara Vara Rao’s Family|Hyderabad| July 12, 2020 We, the family members of Varavara Rao, world-renowned Telugu revolutionary poet and public intellectual, who is incarcerated in Navi Mumbai’s Taloja Jail, are very much worried about his deteriorating health. His health…
The existing literature in India on Dalit conversion is mainly located around the discourses of social mobility in which the notion of social mobility is kept as the reference point of most of the conversion studies. This study is based on our field work in a small village of Tamilnadu- Meenakshipuram, where a large number of villagers converted into Islam in February 1981. This paper tries to view conversion as a method of complete separation from the ‘Social’ in Hindu social order through considering oneself as a ‘liberated body’. Here, we intend to locate the communitarian existence of converted bodies and its socio-political dynamics through the direct narrations of the converted people. Theology itself is understood through the narrations of the converted people and their interpretations of the sacred texts.
Written by Mohamed Shafeeq Karinkurayil|Manipal|July 3, 2020 When people do evil in Megha Majumdar’s A Burning (Penguin, 2020), it is not a banal act. It is rather a decision weighed against the cons; it costs the characters their sleeps and invades their reveries, it opens…
In the first conversion which happened in Kerala, a sizable proportion of the mass belonged to the Brahmin caste. Along with the Brahmins, the mass also included people from communities that were deemed to be the lower communities such as the Pulaya community. Despite the conversion to Christianity, caste-based identity politics continued to govern religious discourse. Upper Caste Christians had difficulty in accepting that their newly converted Christians counterparts were equal to them.
