GauravL – Page 8 – Brown Pundits

Troubles and politics of the billionaire author

The current outrage storm over JK Rowling’s latest book – the Troubled Blood is not unexpected given the trans-related controversies that have surrounded JK Rowling since December last year. For more on the issue, these pieces on Quillete are good. Link Link. Unwilling to back down in the face of abuse, threats of canceling, Rowling stood firm and wrote a long essay explaining her position here. (I strongly recommend this essay). As expected after the publication of Troubled blood, there was a social media storm with #RIPJKRowling. trending. Prima Facie I was sure that people who had been trolling and attacking the billionaire author were doing so ad hominem without reading the book. Being a fan of Rowling, I was going to eventually read the book (i have read all the earlier four Strike books) but this whole storm made me buy and read the book before commenting on the issue. When I started reading the 888-page book the Good Reads reviews of the book on the day of its release stood as follows

Troubled blood is a long mystery/romance/drama book that runs considerably longer than the average book. While the book isn’t what I would call flawless, but if you are invested in the primary characters by now – you will love the book. The core of the book is an almost impossible cold case (a 40-year-old case of a missing Feminist General Physician), the detectives – Strike and Robin are trying to solve. The issue the trans activists seem to have taken up is that a serial killer suspect in the book is known to disguise himself as a woman to get close to his targets (who were all women). The character of this serial killer is based on 2 real-life serial killers as posted by Rowling herself on her Robert Galbraith website.

a sadistic serial killer active in the 60s and 70s, who was loosely based on real-life killers Jerry Brudos and Russell Williams – both master manipulators who took trophies from their victims.

This character is not a Transsexual. Even his cross-dressing is not given as his only tactic for appearing harmless. Aside from this, the serial killer himself is not the primary focus of the book, but a specter who looms behind the narrative due to his psychopathy not his occasional passing off as a woman. There is no trans character in the book – may be in near future even that will be called transphobia. Additionally, the only Trans character in the Strike series was a character named “Pippa” in the second book of the series – The Silkworm. That character has been dealt with very sympathetically on that occasion with her abuse at hands of men not trivialized or brushed aside. How JK Rowling gets to be a Trans-Phobe after this, this points to the deeper problem in the SJW activism – the tendency to self cannibalize. Examples like these (attacks on Steven Pinker, JK Rowling, Green Greenwald) appear eerily similar to what happened in Pakistan these last 70 years (From Hindus to Ahmadis to Shias). If societies are formed on such principles – shifting goalposts appear a natural outcome.

The Strike Series has always had political commentary in the background – but these things hardly got any attention in the first three books. The Second book – The Silkworm is getting panned retrospectively for being Islamophobic after the publication of the 5th book. This seems really funny because Rowling has been fairly active on twitter against what she herself perceives as Islamophobia. Maybe it is her consistent stance when it comes to calling out Corbyn for Labour’s Anti-Semitism that has taken away her brownie points for calling out Anti-Muslim bigotry. Her fourth book of the series was particularly political – as Rowling caricatured both the right and the left equally in the Lethal White. She appeared pretty harsh on Antifa type protestors/activists in the Lethal White. Troubled Blood has certainly got a lot of politics in it. The book references the bloody Partition of India from an Indian POV with references to Suhawarty being complicit in the 1946 carnage. The book also touches Scottish and Welsh nationalism (Rowling a Scot, was a strong Remain in the UK advocate and well as Remain in Europe advocate) and manages to humanize the nationalism of the Scots and the Welsh while critiquing it. However, the strongest political message of this book has to be its argument in favor of the 20th-century Feminism. Both the protagonists are feminist in the older definition of the word, which at times seems to be at odds with the 21st-century feminism. Rowling’s feminism which comes across in the book is much more focused on

fighting for female safety from sexual and violent crimes.
fighting for female control over reproduction and sex
fighting misogyny faced by career-oriented women

Rowling like her protagonist, Robin Ellacott is a survivor for violent and sexual crimes. Her psyche and motivations are mirrored a lot in Robin, which has especially come to the fore in the last three books. Of all the characters Rowling has brought to life, Robin Ellacott is the closest to her- an intelligent and independent feminist who is slightly left of center politically. Rowling like Robin continues to be influenced by the violence faced decades ago. It’s this experience and consequent political priorities that have led Rowling to champion physically safe spaces for women (bathrooms and changing rooms). Western Left must decide which TRENCH they are willing to die in. When most polls show that the overwhelming public is not comfortable with transwomen using women bathrooms, taking a radical stance will be laughable and outright stupid.

From India, at least this debate appears a non-starter in the priorities plaguing India – but that hasn’t prevented Indian Left jumping on the AntiRowling bandwagon on twitter with Varun Grover calling her a Prisoner of Patriarchy. I guess Grover feels he has some stake in the debate after him helping bring Kukoo to life in Sacred Games. Would “Gaitonde being able to transcend Kukoo’s biology for love” be something that’s expected from every heterosexual man or a lesbian woman? According to Rowling and other Gender critical folks, that’s already the case in the west :

However, as Magdalen was a great believer in the importance of biological sex, and didn’t believe lesbians should be called bigots for not dating trans women with penises,

In this woke world view, even a sexual/physical assault survivor is lower down the oppression hierarchy and hence a TERF as they simply can’t put their own priorities above the rapidly changing commandments of the woke mob. All the prior brownie points Rowling had earned on the left due to her politics, philanthropy, and personal story are annulled when Rowling came out as Gender critical. If a person with as liberal credentials as Rowling can be hounded or canceled like this then I shudder to think what conservatives must be thinking in the west.

By virtue of her previous success and fan following, JK Rowling is a type specimen of what one could call Un-cancellable. But by the avalanche of the attacks she has faced (even from people who owe their careers to her), it is fair to say the position of lesser writers would be extremely tenuous if they choose to be non-conformist. Most of the criticism of Rowling is so stupid and spurious it is not even a classic strawman in my view.

All biological interventions like Breast enlargements, Botox, or Transitioning Sex are not interventions anyone should rush into. Isn’t it fair to raise the point that the Ease with which Sex change is offered to impressionable teenagers is risky? Are these activists sure these teenagers won’t regret these changes which in many cases have a long term effect on one’s body? There has been a lot of research that can make a lot of Woke activists uncomfortable. Should we just sweep that under the rug or make it the elephant in the room? There have been dozens of instances of de- transitioning and a lot more where people continue to regret transition. I expect this debate to continue violently as parents will not want to take chances when it comes to their kids – even under the pressure of the woke people.

This discussion comes to something I discussed with Omar and Mukunda when we talked. For long I have loudly wondered whether it’s Islam the Rock that has broken liberalism as our own Dr. Omar as put so eloquently. Now it seems the Trans-debate and other Woke Dogmas have surpassed the challenge to liberalism posed by Islam. It can even be speculated that the liberal order itself without emphasis on its core tenets was never robust internally and was bound to fail especially after the vacuum left by the withdrawal of religion and nationalism.

Post Script:

I have been a huge fan of JK Rowling for 2 decades. It was her writings that introduced a video game & television addicted 11 year old to the pleasures of the written world. It wouldn’t be a stretch to say that Rowling has changed the lives of thousands of other kids like me.

a few links about detransitioning: Link Link Link

About Brahmin Privilege: Education, Brits and Chitpavans

This post is result of some comments in the Open thread in response to Razib’s piece in Unherd. While i agree with core of Razib’s argument & and some comments, i feel there isnt enough nuance about Brahmin privilege that comes out in discussion these days. Some assertions of comparing Brahmins to White slave-owners are too simplistic and even terribly wrong. (I dont imply Razib or others on BP made those)

The problem with simplistic narrative of Brahmin “privilege” is that it focuses on caste as a privilege while not focusing on concrete privileges which are often correlated with Varna in India. Following are the salient privileges of Indian public life

WEALTH including Lands – Moderately correlated with caste but with some mismatch. Most Brahmins who had lands, lost them in the Land reforms of 20th century though. (even though one supports the land reforms in principle the confiscation of land cannot be brushed aside)
EDUCATION – highly correlated with caste ; Brahmins score considerably higher on educational parameters for centuries. This post focuses on Education as a historic and inherited privilege.
CONNECTIONS – related to politics – here ordinary Brahmins aren’t necessary up in the top percentile.
URBAN BACKGROUND – (more Brahmins/UC are urban dweller though some continue living in rural backgrounds).
GENDER.

This post focuses on Educational attainments of Brahmins (particularly Chitpavans) in Pune region. The quotes and tables are from a booklet A survey of the Chitpavan Community in the pre colonial state

For the British, Education was an instrument of efficient colonization as seen from the words of Sir Erskine Perry, the Governor of Bombay Province subsequent to Lord Elphinstone. He maintained

“Only the higher castes should be educated because of the limited facilities, therefore only limited members could be educated. These higher castes through their natural influence would affect an elevation of mental and moral condition of the masses. Four groups were identified under this category of high castes the military and administrative class of Landowners, Jagirdars, Chieftains, petty nobility and feudatories, wealthy traders and other commercial men; government employees; and Brahmins and other
higher writer castes”.’

The Maratha empire employed a number of upper castes (Brahmins, Kayasthas and some Marathas) in positions of administration and accounting. On arrival, the Brits picked these up as administrators, teachers, clerks etc. The literacy of the males of these subcastes in Bombay presidency was extremely high. Chitapavan males in a Pune Taluka are reported to have 90% literacy in late 19th century as compared to 11.9% in average males. This extreme bias cannot be explained without the Peshwai & the privileges the Chitpavans enjoyed because of it.

A variety of education institutes like Maharashtra education society, Deccan Education society started in Pune in the 19th century. Brahmins were the prime movers as well as the overwhelming beneficiaries of these institutions. Lets see a few examples:

Reports of the Poona Native Institution published from 1881 to 1933.

The data from Deccan Education society started by Tilak and Agarkar isnt much different. The report quotes

The annual report published in 1883 acknowledges the preponderence of brahmins amongst the students as well. “The characteristic feature of the school is that the largest number of boys belong to the higher and intelligent classes of the community.’When deposing before the Hunter Commission Annual Report of 1883,Deccan Education Society,Poona,1884 on Education, the representative of the society acknowledged that only 17 out of 582
students were nonbrahmin.

Lokmanya Tilak, the freedom fighter and founder of DES had this to say

Englishmen are and were averse to imparting any knowledge of a practical nature to subject races, they found that philosophy and theoretical science were the safest subjects. It is hopeless to expect the artisan or the agriculturist to evince an interest in a form of education so far removed from his way of life, i.e is profession decided on the basis of caste for thousands of years. It is we think beyond the power of a dozen Educational Directors of the type of Mr. Lee Warner with all the encouragement by way of free studentships and scholarships which they can command, to infuse a love of western learning into the hearts of men who find themselves better off without knowing anything that our schools and colleges teach, than with it. If the brahmin under all kinds of difficulties strives to surpass his brethren of lower castes in intellectual attainments and tries to take up all the advantages and honours and emoluments to which these attainments qualify him, it is owing to the fact that the very traditions and obligations of his caste and the predispositions and capacities of his mind lead him in that direction. The very spirit of the caste system, the precarious conditions of life under a foreign rule, the indolent characteristic of the tropical world and the spirit of contentment infused into the heart of the Hindu by his religious faith all contribute towards the position of the Brahmin

My Two Cents:

Its fair to say that being born a Brahmin in India distinguishes you as a recipient of certain privileges. However we cant firmly gauge today how much those privileges

are the indirect result of ChaturVarna
are the result of amplification by the British (for their own colonial ends)
are direct result of active oppression of the subalterns
or something else entirely

While granting that these privileges exist and shape Indian life considerably, one mustn’t fall into the trap of seeing Brahmin privilege as the overwhelming or even the most consequential privilege of Indian society. Instances like the 1948 Anti Brahmin riots – typically underplayed in the Brahmin privilege narratives are still fresh in mind of thousands. Anti Brahmin rhetoric by political parties like NCP, DMK though not as viscous as rhetoric against some other communities is nonetheless non trivial.

There are and have been many other forces of nature and economy at work for centuries though it is fair to assume that these forces interacted with caste & varna.

Book Review: The Era of Bajirao

Jadunath Sarkar, the preeminent historian of Maratha history states

The place of Bajirao I in India’s history comes home to us with unmistakable force and vividness when we compare the political situation of this country in the 1740 to that in 1720.

In 1720, Marathas were a small state spread over a few districts in western Maharashtra rife with internal divisions, while by the end of 1740 Marathas were the largest power in the country which covered lands from the Tungabhadra to the Yamuna. This was largely due to the unbeaten generalship of Peshwa Bajirao I. Uday Kulkarni, a Doctor by training, has taken to history writing these last few years and his writing has been a refreshing counter to the narrative-focused history popular in recent times. Dr. Kulkarni goes through the original sources as methodically and systemically as a surgeon would and the result is a crisp, tight book grounded in documents and not a narrative/hagiography held together by the whims of the author.

The tale starts with the Maratha-Mughal war of the late 17th century and ends with the death of Bajirao. The river Narmada or Rewa is the voice of the book as Rewa Uwaach, as Bajirao’s life was witnessed by the river Narmada, from his earliest campaigns to his untimely death. A few relationships and characters from this time period stand out in the book, and I got to know some interesting facets of all these characters and their actions in the book.

The Aurangzeb – Shahu relationship, its genesis, and its implications have been well represented in the book. Whether it was due to remorse, realpolitik, or human nature but Aurangzeb had treated Shahu well in captivity and Shahu’s unwillingness to directly attack the legacy of Emperor Aurangzeb is one of the most under-explored parts of Maratha history. This facet of Shahu can be seen as a constraint on the ambitions of the dynamic Peshwa.

Kulkarni presents the Era of Bajirao as a rivalry between two generals, Nizam-Ul-Mulk – one of the last generals from the time of Aurangzeb &Bajirao. Bajirao’s victories over the Nizam, both military and diplomatic are covered very well in the book.

The author also sheds light on a not very known fact about the life of Bajirao – his troubles with debt. The letters exchanged between Bajirao, Chimaji Appa, Brahmendra Swami, and Shahu Maharaj all point to the constant financial pressure under which the Peshwa operated. The strain between the Emperor and his prime minister over various issues, from financial matters to Bajirao’s conquering zeal are all brought forth.

The Konkan campaigns of the Peshwa, against the Siddis and the Portuguese, take up a considerable amount of the book. Chimaji Appa, the hero of the wars with the Portuguese who has often been ignored by popular imagination gets his due. The episode of Mastani is dealt with without unwarranted speculations or folk gossip. The fascinating character of Brahmendra Swami is always present in the background as Bajirao and co’s spiritual mentor.

Kulkarni also differentiates the ethics & morality of the Marathas – especially under Bajirao and Chimaji from their enemies with examples like Bajirao’s decision of not mauling Delhi and Chimaji’s respectful treatment of the Portuguese (especially women).

Bajirao’s singular quality in Kulkarni’s view is

Flight in the face of a strong enemy was not considered an act of cowardice, it was never the intention of the Maratha troops to give battle in an unfavorable situation. Bajirao’s success lay in his ability to choose when to fight, where to fight (and more importantly) when not to.

The only issue a reader might have with the book is arguably also the book’s strongest quality – the author’s unwillingness to speculate beyond a reasonable point. As a reader, at many places, I felt that I wouldn’t mind going a bit deeper into the motivations and implications of the actions of the book. But all these issues are compensated easily by the treasure trove of letters, accurate maps (with military movements), and illustrations offered in the book. On the whole, I would rate the Era of Bajirao 5/5 and would highly recommend it to anyone interested in Indian history. It is especially a must-read of every Marathi Manoos – given the profound implications, the life of Bajirao had on Maharashtra. It is quite feasible, that without Bajirao’s and Chimaji’s rescue of North Konkan from the Portuguese, we might have even had a Portuguese governed Konkan (like Goa).

Dr. Kulkarni has also written some more books – including the Solstice of Panipat & and a book on James Wales – the Artist & Antiquarian in the time of Peshwa Sawai Madhavrao. His upcoming book – the Incredible Epoch of Nanasaheb Peshwa starts where he left off in the Era of Bajirao. Sadly none of these books are available in digital format and might be difficult to obtain abroad. For those who can’t get their hands on the book, you might be interested in the following for time being.

BAJIRAO PESHWA – THE EMPIRE BUILDER

Are Hindu Atheists more Plural ?

Most Hindu believers don’t have problems with bowing down before the next idol/guru in addition to their existing ones. One only has to visit Goan Churches to see devout and traditional Hindus praying to Jesus with all their devotion without any dichotomy. There appears to be no conflict between going back to their traditional lives while asking favors/ paying respects to the supposed Son of God. The violent history of how Christianity got into Goa has very little bearing on how Hindus interact with Christian pockets of Goa in contrast with the case with Islam. (This may not be the case in other areas where there is more active proselytization). While this pluralism which is a salient part of Hinduism is often traced to the Rgvedic “एकम सत विप्रा बहुधा वदन्ति” form the First Mandala. However, as Michael Witzel points out in his analysis of Rgveda, pluralism can be found even in the Rgvedic family books (mandala 2-7 which is often to be earlier texts, with scholars putting them as at least 1500BCE), especially the 7th Mandala attributed to Vashishta. Thus it’s safe to argue that Plurality is a quintessential attribute of Hinduism.

From ages 22-25 I was hooked with the New Atheism worldview – which rarely had the representation of Ex-Hindus or Hindu-Atheists. Even then I could not fully agree with New Atheist criticism of Eastern Faith systems (I found the chapter in Hitchens book to be a strawman). More reading of history and politics since then has meant that I have come out of what Razib Khan calls the Nerd understanding of Religion. While the number of Ex-Muslims in the New-Atheist movement was low in the early 2010s, by 2020 the Ex-Muslim movement has gained a lot of momentum with many names becoming popular. I had avoided the whole Ex-Muslim internet sphere which seems to have exploded these last few years as I did not want to enforce my own confirmation bias about the ills of Islam. However, this Armin- KaliMaa fracas has meant that I have followed the works of these Ex-Muslims a lot over the last week.

Having read and listened to these guys, I can’t ignore the glaring differences between Hindu Atheists like myself and Ex-Muslim or Ex-Christian atheists. While surveys point to less than 1% of Indians self designating as atheists, I really doubt the number as most Hindu atheists continue to identify as Hindu unlike atheists coming from other faiths. In my experience, Hindu atheists spend less time arguing in the abstract about belief in the supernatural or the validity of scriptures and are more focused on concrete problems – viz rituals/traditions which they find illogical or abhorrent. This may be a function of Hinduism, which is less scriptural and much more ritualistic (at least this is true for the Brahminism which I am most familiar with). Over these particular issues, there is only a minor difference between the positions of the Reformist yet believing Hindus and Hindu Atheists. On the other hand, the New-Atheist position is glaringly similar to the Monotheistic position – with all the certainty and condescension but no coercion and violence.

This difference could be for two reasons:

For most Hindus being atheist is not a big deal. There is very little penalty on being non-conformist as long as atheism isn’t confrontational. As a result, Hindu atheists don’t feel like aggravated victims and are reciprocally less confrontational. This neutral feedback cycle keeps most Atheists in the larger Hindu fold.
Being exposed to numerous faiths and worship systems since childhood, Hindu atheists like Hindus don’t find it tough to respect the behaviors of other believers (however ridiculous) which New Atheists condescend at much more polemically.

That being said, a lot of unnecessary condescension at Hindu practices does exist in India – particularly on the left. But even that doesn’t necessarily overlap with Atheism but with the Indian “Secular” framework. I don’t mean to imply that all Hindu atheists are plural or even liberal. But for most Hindus, atheism is an epistemological position and not an absolutist belief system. Finding a Hindu atheist being as confrontational as an atheist from Monotheism is rare thought there must be numerically significant exceptions.

I personally would rather spend most of my energies fighting Homeopathy than religion. IMO both are demonstrably false but only one of them pretends to be scientific.

The anxieties behind narrative of “Love Jihad”

I finally completed Dr Ambedkar’s fascinating book on Pakistan after reading it on and off for years. Though he comes across as an essentialist in some of his arguments, many fault-lines Dr. Ambedkar points out hold true even 70 years after the publication of the book.

(I plan to write about that book sometime later – but especially for those who don’t identify with Hindutva I will highly recommend that book)

Dr. Ambedkar says the following in this book PAKISTAN OR THE PARTITION OF INDIA during his polemic against Purdah.

The evil consequences of purdah are not confined to the Muslim community only. It is responsible for the social segregation of Hindus from Muslims which is the bane of public life in India. This argument may appear far fetched and one is inclined to attribute this segregation to the unsociability of the Hindus rather than to purdah among the Muslims. But the Hindus are right when they say that it is not possible to establish social contact between Hindus and Muslims because such contact can only mean contact between women from one side and men from the other

This is the core motivation that has lead to the popularization of term Love-Jihad. The anxieties of Hindus are not motivated largely by the fear that “Muslims will abduct their daughters and sisters and forcibly convert them”. That exists largely in the straw-man.

Their anxieties stem from the following

Continue reading The anxieties behind narrative of “Love Jihad”

Book Review : Exotic Aliens, The Lion and The Cheetah in India

The core argument of the book is given away on the cover itself

In the sixteenth century, Dutch traveler Jan Linschoten noted the absence of lions throughout the Indian subcontinent. Two hundred years later, echoing similar comments made by various hunters and observers of Indian wildlife, the British shikari, and writer, Captain Thomas Williamson, emphatically declared: There are no lions in Hindustan. Much the same was said about the cheetah in the region.

Romila Thapar’s argument: Lions have been strongly associated with kingship and lions motifs are spread across the world despite those regions (United kingdom, Sri Lanka) having no indigenous lions. Starting with civilizations of the middle east and how these cultures associated kingship, divinity, and morality with lions, Romila Thapar concludes that no imagery of Indus Valley civilization has lions. The contrast between the Western Bronze cultural emphasis on Lions and the total absence of lions in Indus valley seals (unlike Tigers who are ubiquitous) is profound. (Essentially the same argument is made for the HORSE in Indus valley). Thapar then goes on to speculate that the first interactions, the lands of the Indus had with Lions were after Alexander’s conquest and later Indo Greek rulers. She also points to the Rigveda (which she claims at least was partially composed beyond the Indus in the west) mentions lions and not tigers thought the later Vedas (esp Atharvaveda) mention Tigers more than Lions. Another point she makes, is tigers interactions are much more common in Indian literature (from Mahabharata onwards) while lions are often invoked as symbols.

Continue reading Book Review : Exotic Aliens, The Lion and The Cheetah in India

Malvani and other Konkani seafoods – the potential loss of cuisines ?

Malvan is a village located in the Sindhudurg district of Konkan subdivision in Maharashtra. Malvan is famous for Malvani non-veg cuisine (especially seafood) – which is a unique spicy cuisine that has managed to exert its influence well beyond the confines of Malvan or Sindhudurg.

The Malvani Masala is easy enough to make and has the important quality of hiding failures in cooking. As a result, Malvani cuisine’s popularity has grown in leaps and bounds these last few decades. Restaurants across the state & increasingly along the coast have taken up serving Malvani cuisine while serving other cuisines is reducing.

The broader Konkan region from Thane to Goa & Dakshina Kannada has multiple culinary traditions which were very vibrant (heresay :P) until a few decades ago. But increasingly the cuisines from Thane to Ratnagiri are bowing down to the Malvani cuisine. If these continue, one can assume that a lot of delightful and subtle tastes of Konkani seafood may become difficult to find. Even in one of the most famous restaurants in Ratnagiri – Hotel Amantran – the food is more Malvani – probably as that’s what most customers want. Efficiency and markets have that effect on food traditions all over not just in India. All these other cuisines – Saraswat cuisine, CPK cuisine, Cuisines of Diveagar & Ratnagiri, Cuisines of Alibaug are only preserved in families till now but will they be going ahead remains to be seen. After an initial love affair with Malvani food, we (my wife & me) have ventured into trying some of the other dishes to great success.

These include

Raw Mango Kolambi Curry, Masala Pomfret, Masala Prawn Fry

Tirfhal Coriander based Prawn curry, Surmai Fry and Amboli (Rice Roti)

While a great number of Foodies – bloggers, authors, and chefs are working hard to keep the old cuisines alive – link ; link ; link , there isn’t much to worry about. Given the sheer size of the Indian population, India seems very resistant to such erasures of culture & food which tend to be happening around the world.

Going through old cookbooks one wonders how much culinary customs have changed beyond recognition since independence. The famous Marathi cookbook Ruchira refers to Marathi people as predominantly Jowar, Bajra, and Rice eaters. Wheat has firmly taken over Maharashtra now and Jowar and Bajra are reducing year by year (though Rice manages to hold on). Globalization and even the local spread of easy and efficient foods (pasta, bread, wheat roti) have reduced the diversity of food globally. How much of these traditions will we preserve going forward? This may appear as a trivial thing to many but it bothers me.

My main aim of writing this blogpost is NOT TO MAKE ANY POINT but to find more such stories and more recipes that readers fear might get hard to find in the future or be overwhelmed by some efficient popular foods. Please add links to Food recipes you want to share – especially Sea Food.

Maybe my fear of the erosion of cuisine is exaggerated, but my generation is not that great at conserving food traditions as earlier generations were IMO.

Why Hindutva Worries me: Annual Onam debates

This is first in the series of blogposts I plan to write about my worries with Hindutva.

Every year on Onam, social media witnesses flame wars between Hindutva and Anti Hindutva forces. The point of contention often is the Hindutva assertion that Onam is Vamana Jayanti and the counter to that is Onam is a secular harvest festival of Kerala. BJP handles have been tweeting their versions of Onam ever since they have been active on internet. The level to which both sides are unwilling to compromise on occasions of festivals – which ought to reflect human community celebrations, is petty. This year Arvind Kejriwal, flush with his success as modeling himself as a Hindu (or Soft Hindutva), took to twitter with this. It was met with a reply from Shashi Tharoor which in turn was countered by ever growing internet Hindutva – including the widely popular TrueIndology. One cant expect these flame wars to subside anytime soon, given the interest people have been taking in history & hindutva these days.

For decades, liberals have critiqued the Hindutva project as exclusionary. The Hindutva response is – wrt Abhrahamic faiths – if that only these people (religions) connected with the culture on ground and accepted native customs along with their own customs, we wouldn’t protest. For the Hindutvavadis, the said project was always Indianize (not Hinduize they claim) these monotheistic faiths, so that these faiths are more integrated in the larger Indian society. By that train of logic the Hindutvavadis should be happy if Keralites Christians & Muslims celebrate Onam as a Secular festival. Couldn’t this be held as a beacon of syncretic Keralite culture which the country should follow ? For most times, festivals evolve and change with times, their origins though not irrelevant, tend to become less salient as time goes on. The origins of Christmas are testament to the fluid nature of festivals. Onam in Kerala is a truly spectacular festival full of dances, food, music, boat racing and many things, not unlike Diwali. Across the world, harvest seasons have festivals and religious significance because of the underlying material importance. Do contested origins of festivals matter or the human community experience of festivals matters? Nowruz (whether that is an Iranian mirror of Holi is something that interests me) celebrated by the broader Iranian people, after a millennium of Islam is a testament to the longevity festivals rooted in culture. The insistence of always getting sole ownership of the Onam story comes of as toxic chauvinism & deliberately exclusionary IMO. Yet every year, there are the same debates around Onam with Keralite Christians and Muslims abused for trying to own Onam in a way they have come to define it. (Ricebags and other demeaning words are often used).

The apparently ironic way the Hindutva movement is becoming very much like its primary enemy is not really unprecedented. VD Savarkar, the foremost and most intellectual ideologue of Hindutva was critical of Muslims and Christians putting their religion above the country. Sadly during the negotiations of princely states, Savarkar himself campaigned for independent Hindu Travancore against the plans of Sardar Patel. It can be alleged he put Hindutva before the country at that moment – exactly what he accused Muslims of for all those years. Yet Hindutvavadis have no qualms putting Patel and Savarkar in the same tent – while claiming Patel and Nehru had irreconcilable differences.

These flames wars were merely part of twitter for a few years but now they’re penetrating larger audiences via whatsapp. While this may be a symptom of taking trivial social media more seriously than it deserves, the point I am arguing is beyond the flame wars of twitter. There is a deliberate and uncompromising framing of Hindutva underway – which covers a variety of tropes from calling Jains/Sikhs Hindus to soft diktats against celebrating Christman/Eid. I consider these manifestations of the nascent ideological moorings, troubling. In a weird way at times, I hope Hindutva remains REACTIONARY and resists ideological framing, for I am more wary of deep ideological movements than mere reactionary ones.

While its not my argument that their might not be any deliberate maneuvering by the liberals in framing of the Onam as a secular festival – I dont know and I dont care enough to investigate. If the world Hindu is defined as broadly as some do, everything east of the Sindhu will be Hindu & most festivals will have some connection to traditional Hinduism/native religions. At end of the day what matters is Onam is a harvest festival for Keralites.

Post Script:

I personally have tried to indulge in the so-called Dharmic/Indic arguments for India (Harsh Madhusudan& Rajeev Mantri are publishing a book i am looking forward too), put they also indulge in unnecessary labeling IMO. I find the use of these labels – Dharmic/Indic – churlish at times.

As usual all comments short of abuse are welcome.

Book Review: Our moon has blood clots

Our moon has blood clots is a gripping biographical tale by journalist Rahul Pandita – which recounts the horrors faced post-1986 Kashmir by the Kashmiri Pandit community at hands of Pakistan aided Islamists. The subtle changes in some Kashmiri attitudes towards the Pandits since the 1980s are brilliantly conveyed through small incidences from the author’s childhood. The book tells the other side of the Kashmir story which has rarely received attention in the global political and even local social circles. The terror emanating nightly from the local mosques jumps out of the pages very effectively. All the killings are from 1989 onwards are told separately and serially which is very impactful in recreating the reign of terror- the pandits must have felt in their ancestral homeland. The Islamist nature of killings is also highlighted (how some pandits were killed with nails hammered to their foreheads). The book also highlights how the silent observers of the valley, who may have not approved the brutalization of Pandits, rarely put up a fight supporting their neighbors. The continuing tragedy of the Pandits at the hands of Jammu residents and negligent central and state government is also narrated from personal and observed experience. The ethnic cleansing of Kashmir in 1947 at hands of Pakistan supported tribesman is also connected to the book narrative through another POV.
The passage where the author narrated his personal journey back to his house leaves the reader in a sad and dazed state. The author’s Hindu culture and heritage are always present in the backstory and hence the pain at the potential loss of Kashmiri pandit culture in the refugees creates a particularly poignant moment in the book. The author’s sufferings, however, aren’t translated into bigotry against Muslims (Kashmiri or non-Kashmiri). The reference to Gujarat 2002 riots (author’s father’s recollections at the lynching of Ehsan Jafri) in the juxtaposition of Pandit anger at suffering is handled with consideration of human rights as the author explained once on television debate. (I have lost my home, not my humanity).

There are few things in the book which could have been handled slightly differently for a better effect IMO. The narrative structure of the book is not perfectly linear – which could’ve been handled differently – but that’s a personal preference and many might view it differently than me. The 1947 story could also be helped a bit by putting it into the larger Partition story of 1947, even though this occurred 2 months after the worst slaughter of 1947. However, these criticisms don’t blunt the impact this book will make on any reader. The book not only makes you feel the pain of the Pandits but also makes you want to work towards preserving the Kashmiri Pandit culture and heritage (especially in the valley). There really is no solution to the Kashmir valley question problem till the Pandits return to their ancestral homeland from where they were brutally driven out.

Post Script:

The only personal connection I have had to the Pandits is because of the Kashmiri Pandit Quota present in Maharashtra Education enacted by the Shivsena BJP government of 1995 on Balasaheb Thackeray’s insistence. Slapstik or anyone else with Kashmiri connections – Could you please add your comments on Pandita’s telling of the story – both in Book and other media. For me, he serves as a Northstar to navigate polarized debates on twitter and social media in general – for example, his coverage of Delhi Riots & 2019 election.

The counterproductive (il)liberalism

Yesterday I read a piece in Web portal Newslaundry (of which i am a disappointed subscriber). While i agreed with some parts of the argument I found the oversimplification and ideological bias to be very stark and mildly unpalatable. Particularly what struck me was the referring to Yogi Adityanath as Ajay Bisht.

about that time Uttar Pradesh chief minister Ajay Bisht showed up in Karawal Nagar and told a bustling audience that “their ancestors broke this country apart”, meaning Muslims.

Being a reasonable follower of politics I know that Yogi Adityanath was once called Ajay Bisht before he took the name Adityanath as the head of Gorakhpur Muth. The use of name Ajay Bisht is clearly a polemical ploy to get virtual cheers from the people on your side of the debate but what it foolishly ignores IMO is the reverence Hindus in general have for Yogis, Sadhus and Godmen.

The problems of this polemic are twofold:

Some people who are uninformed maybe confused by use of name Ajay Bisht. Even a minute incoherence which diverts from the thrust of the argument could be seen as counterproductive.
It prejudices minds of readers who are not necessarily partisan but find this un-name calling unpalatable.

In my readings and listenings over the years, the only people who had scornfully referred to un-named religious men have been people like Christopher Hitchens and Richard Dawkins. However one doesn’t need to defend these folks for their consistency as their all out attack on religion is as even handed as humanly possible.

This discussion goes well into the truly sad self goal by the Indian Liberals viz. the Delhi Riots 2020 book launch. One of the arguments for this is made in here. (Again in Newslaundry which to my disappointment is going truly into the Wokesphere). This argument is so lame and so pre-Internet IMO that it doesn’t even bother confronting the real outcome of Bloomsbury de-platforming Delhi Riots 2020 – increased popularity and unnecessary (from liberal pov) martyrdom of the authors. What could’ve been criticized as an one sided and hyperbolic book has become a Free speech issue. And Liberals have ceded a lot of moral ground here. Contrast this with the much more objectively problematic book on 26/11 – RSS ka Shadyantra, 26/11 which did not receive any meaningful criticism from the liberal side despite being the complete PIGSHIT. The book could’ve objectively & legally banned from publishing IMO as it compromised the national position on 26-11 and Pakistan but it wasn’t. The extend to which the RSS opposed that book was that they filed a court complaint and the author/publisher had to apologize – yes its the so called Fascists who take the legal route. The whole outrage over the pulping of Wendy Doniger’s book is put in nice perspective with this incident. The reason I personally endured parts of Doniger’s spurious Freudian extrapolations is because of the noise that book generated. Same will happen with the Delhi Riots 2020 for many non-partisan people.

Some smart liberals have stood up against this virtue signaling masquerading as moral righteousness. Examples – Here and Here but they have been childishly dismissed by the left as Both-siders between Good and Evil. What is surprising for me is how deracinated some people have become to count this instance as a liberal victory. As if getting plaudits from your own tribe matters as a victory. But in these polarized echo chambers even a (BOT)tish liberal POV articles by folks like Aakar Patel & Shivam Vij are well received. Lets not even start with how people like Rana Ayyub and Sagarika Ghose earn so much money and fame.

On the whole, based on interactions i have had with Hindutva supporters, most don’t support the extreme narrative espoused in books like Delhi Riots 2020. From a purely reductionist point of view – 40/53 causalities have been Muslim and the overwhelming number of people facing prosecution are also Muslims. Such hard facts are irrefutable even if people on the Right are moderately honest (which most are). However what has enraged most people on the right is the calling of Delhi 2020 riots- Pogroms or comparing them to Gujarat 2002. Journalists like Rahul Pandita and even bleeding heart liberals like Rajdeep Sardesai were viciously attacked from the left when they pointed out that both communities had suffered from the riots. If such an atmosphere persists I wouldn’t be surprised if more One sided books like Delhi Riots 2020 are written, published and widely read. Had I been the marketing in-charge of release of Delhi Riots 2020, i couldn’t have come up with a better plan for a wider readership.

What is tragic about these antics is that people on the right are more likely to believe extreme and conspiracy theorist narratives as a natural function of this controversy. But till LIBERALS continue with virtue signaling over readable and nuanced arguments, liberals(like me) are bound to be pushed rightwards.