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Vegan Pork Burgers? Yes, they’re real – find out how to make them here!

Preparing a meal for someone is an act of love, says Charmaine D’Souza, a nutritionist and a writer of many kitchen exploits. In her latest book, The Good Health Always Cookbook, D’Souza, along with her two daughters, Charlyene and Savlyene, offers the reader a peep into her childhood memories and her comfort food. Read on for a delicious vegan recipe from her book.

 

VEGAN JACKFRUIT ‘PULLED PORK’ BURGERS

 

( Chefs the world over are using raw jackfruit in vegan cookery because the unripe flesh has a pork-like texture. The shredded fruit is a popular alternative to pulled pork and is now being used as a vegetarian pizza topping and a filling for tacos. It has a hard bite and absorbs the spices and flavours of a dish just like meat. Try this recipe for our burgers. You will soon become a jackfruit convert. -Savlyene)

 Preparation time 30 minutes

Cooking time 20 minutes

Serves 4

 

INGREDIENTS

  1. 4 whole wheat garlic buns
  2. For The Jackfruit Filling
  3. 400 gms green jackfruit ( Save the seeds for a curry or hummus)
  4. 2 tablespoons jaggery sugar or brown sugar
  5. 1 tablespoon finely minced garlic
  6. 2 teaspoons smoked paprika powder (or you can use red chilli powder)
  7. 1/2 teaspoon pepper powder
  8. ½ teaspoon star anise powder
  9. Salt to taste
  10. 2 tablespoons vegetable oil
  11. 1 cup BBQ sauce (preferably vegan. To be used for the filling as well as for serving)
  12. For the Mixed Vegetable Slaw
  13. 1 cup finely sliced mixed vegetables (onions, cabbage with the outer leaves and inner core, carrots with the peel and red, green and yellow bell peppers with the inner pith and seeds)
  14. 1 tablespoon jaggery or brown sugar
  15. 2 tablespoons lime juice
  16. 1 teaspoon pepper powder
  17. Salt to taste

 

METHOD

  1. In a large bowl mix the ingredients for the Mixed Vegetable Slaw thoroughly to ensure that the veggies marinade in the seasonings. You may need to add a tablespoon or two of water.
  2. Refrigerate.
  3. Mix the  jackfruit with the rest of the filling ingredients ( with the exception of the oil and BBQ sauce) and toss them well to coat each bit.
  4. Keep this aside for 5 minutes.
  5. Heat a pan and add the oil.
  6. Add the marinated jackfruit and cook for 5 minutes.
  7. Add ½ cup BBQ sauce and 1 cup water and cook for about 15 to 20 minutes.
  8. Using 2 forks shred the jackfruit as it cooks in the sauce.
  9. Once the shredded jackfruit has properly cooked, turn up heat and cook for 2 more minutes. Then remove from the stove top.

 

Good Health Always
The Good Health Always Cookbook || Charmaine D’Souza, Charlyene D’Souza and Savlyene D’Souza

TO ASSEMBLE

  1. Cut the whole wheat garlic buns in half and put 2 heaped tablespoons of  the mixed vegetable slaw on the bottom buns.
  2. Top with a generous serving of the shredded jackfruit filling and cover with the other half of the bun.
  3. Alternatively you can omit the slaw and just use thinly sliced onions and tomatoes.
  4. Serve with the remaining BBQ sauce.

 

NUTRITIVE VALUE per serving

  • Energy-206.33 kcal
  • CHO-30.09 gms
  • Protein-3.29 gms
  • Fat-8.09 gms
  • Sodium-366.53 mg
  • Potassium-525.94 mg
  • Calcium-90.88 mg
  • Iron-1.51 mg
  • Vitamin A-3.83 mcg
  • Vitamin C-30.61 mg

 

FEEDBACK Having seen Savios post on FB about how Charmaine had fooled him by replacing a pulled pork burger with a pulled jackfruit burger I asked her for the recipe. My husband is a staunch non-vegetarian and I am elated to say that he too got fooled. The burger was hot, juicy and wonderful. Best of all no fear of cholesterol and fat. No more pork for us! Thanks to team GHA. – Cheryl Lopes, Mumbai.

Politics, patriarchy and parochialism-charting the course of a political destiny

Beginning at the peak of Nehruvian era and ending in the early seventies, Devesh Verma’s sharply witty saga The Politician gives an enthralling, evocative view of provincial northern India-once the political heartland of the country-and the ebb and flow of the fortunes of its protagonists.
Ram Mohan is an intrepid and ambitious young man in newly independent India, who refuses to be held down by his humble origins. Spurred on by his diehard optimism, he aims for things usually inaccessible to people of his extraction. However, he soon realizes that without political or bureaucratic power, the idea of a respectable life in India is nothing but pretense, and after a Gulab Singh rescues him from being insulted by a thug, Ram Mohan becomes persuaded of the efficacy of violence in certain situations.
Read on for a glimpse into Ram Mohan’s early days, and his initial faux pas balancing political ambition and political correctness!


The flame of political ambition kindled by Kishan Lal Tiwari was still burning bright in Ram Mohan. It was one of the reasons Ram Mohan did not want to defer his research work any further.

 

Parliamentary and Assembly elections might still be a few years away; he wanted to employ this time to achieve his scholarly objective, a feather in his cap; after which he could think of a way to assert his presence in the political arena as well. It could be either through contesting an election as suggested by Tiwari ji or through associating with the campaign of some important candidate of the Congress. But he was sure if he decided to be in the fray, it would not only be to prove his following. He would fight with a view to securing victory by convincing castes other than Kurmis of his merit. The mere thought of surprising them by his ability to quote from Sanskrit classics and Tulsidas’s Ramcharitmanas was uplifting.

 

He was never apolitical, but his interest in politics after meeting Tiwari ji had jumped to another level; he would make it a point now to keep abreast of all important political happenings. Just the previous year, he had taken part in a public meeting in Kanpur organized to condemn the allegations of corruption against Nehru government. It was district Congress committee’s answer to the protest rallies of the Communist Party and the People’s Union, the right-wing Hindu party; the former had a strong support base among the workers in state-owned mills of Kanpur, the latter drew its strength from the city’s Hindu shopkeepers. Given his poor grasp of the details, Ram Mohan simply lambasted the opposition, declaring that it was a sin to even insinuate that the allegations could be true; to back up his contention, he invoked the figures of Gandhi, Patel, Nehru and the like whose values were the cornerstone of the Congress. Biting at each word, Ram Mohan wondered how a respectable member of the Union cabinet chosen by Nehru ji could be accused of any financial misconduct. His speech had brought tears to the eyes of some old Congressmen.

 

Later however, the controversy had transformed into a monstrous scandal, brought to light by none other than Nehru’s estranged son-in-law, a Congress MP. He had raised the issue in Parliament. What had seemed to have transpired was that the Life Insurance Corporation of India had ploughed a huge amount of money into a private company of tenuous reputation; the shares were bought the day the stock markets were closed and at a price much above their market-value. The resulting uproar forced the government to order a judicial enquiry, which found the finance minister guilty of making the fraudulent investment. He had no option but to resign. It was the first big instance of government corruption coming to surface in independent India, which shocked Ram Mohan into making a fetish of financial honesty and pouring scorn on people suspected of bribery. Before Ram Mohan could plunge into research on the poetsaint, there had been a couple of more Congress-related events to engage him.

 

Soon after the scandal, Nehru dropped the bomb of his reluctance to continue as PM, arguing the position demanded ceaseless work, leaving him with no time ‘for quiet thinking’. The Congress was thrown into turmoil. Congressmen across the country were falling over themselves to issue appeals to the party to pay no heed to the hideous idea. When local congress leaders in Kanpur met to pass a resolution against Pandit ji’s ‘request’, Ram Mohan committed a political faux pas by suggesting— to the extreme embarrassment of all the office bearers in the committee—that the resolution should also urge Nehru ji to identify and nurture an alternative leadership before he could think of quitting. Ram Mohan had to be shouted down by all those present. ‘We’re shocked and disgusted at this temerity,’ bellowed a committee member. Anyway, the crisis blew over shortly as Nehru quit the idea of quitting by bowing down to the party’s wish.

The Politician Front Cover
The Politician || Devesh Verma

 

The story of a tea-laborer and his path-breaking journey

If I cannot do great things, I can do small things in a great way.- Dr Martin Luther King, Jr

Bike Ambulance Dada, the authorised biography of Padma Shri awardee Karimul Hak, is the most inspiring and heart-warming biography you will read this year. It documents the extraordinary journey of a tea-garden worker who saved thousands of lives by starting a free bike-ambulance service from his village to the nearest hospital.

Here is an excerpt from Bike Ambulance Dada by Biswajit Jha titled A Bike Ambulance Takes Shape.

Front Cover Bike Ambulance Dada
Bike Ambulance Dada || Biswajit Jha

Now that Karimul had a bike, he was no longer dependent on his cycle to ferry a patient. The bike gave the patients a greater chance of survival by ensuring they got to the hospital quickly. Karimul, too, was under less pressure, physically and mentally; he could be more certain of patients getting timely medical attention, be they sick or injured, and riding a motorbike was far less physically taxing than cycling all the way with a passenger.

One day, in 2008, when Karimul was enjoying a cup of tea with some acquaintances at a tea shop in Kranti Bazaar, one of them, Babu Mohanta, suddenly cried out. The engrossing discussion on political affairs was halted abruptly. The small group sprang into action to find out the reason behind Mohanta’s shriek. Investigations revealed that a snake had bitten him just above the ankle. Karimul immediately made up his mind to identify the snake, as this would help the doctor decide on the course of treatment; it was imperative in such cases. He saw the snake but could not identify it. Thinking fast, he somehow caught the snake and put it in a small box so that he could carry it to the hospital. He applied a pressure bandage on the wound as well. With the help of those around them, Karimul got Mohanta tied to his back and asked a villager to ride pillion with him. Before starting out for Jalpaiguri Sadar Hospital, Karimul instructed the man to make sure that Mohanta did not fall sleep. The snake, carefully locked in the box, accompanied them to the hospital.

On the way, they met with a huge traffic jam on the bridge over the Teesta, just 5 kilometres from the hospital. The road was chock-a-block with vehicles stranded on the bridge, all trying to find a way out and, in the process, aggravating the situation. As Karimul zipped past the four- wheeled vehicles, he saw an ambulance stuck in the traffic. When he asked the ambulance driver for the patient’s details, he was told that the man had also been bitten by a snake, and they were heading for the same hospital as Karimul. Manoeuvring his much-smaller vehicle between the cars and moving towards the hospital with Mohanta, the soft-hearted Karimul felt sorry for the patient in the ‘proper’ ambulance, unable to get out.

Karimul soon reached the hospital. Once there, he showed the snake to the doctor, who was at first startled but then observed it intently for a few seconds before springing into action with the treatment.

After getting Mohanta admitted, Karimul went back to the bridge where they had seen the ambulance. He saw that the ambulance, along with other vehicles, was still there; the patient had, unfortunately, passed away.

After a couple of days, Babu Mohanta was released from the hospital. He was the first person bitten by a poisonous snake in the village to be saved—all because of Karimul’s timely intervention and bike ambulance service.

Before this incident, though Karimul had ignored the taunts of some of the villagers and had gone about ferrying patients to hospital, he had sometimes harboured misgivings that his bike ambulance was a poor substitute for the conventional ambulance. But that day, he realized that his bike ambulance was sometimes far more convenient than a standard ambulance. From then on, there was no looking back for him. His new-found confidence enthused him to serve people with increased passion.

After he was awarded the Padma Shri, the Navayuvak Brindal Club, Siliguri, donated to him an ambulance that he used for some months. But the traditional ambulance not only consumed more fuel, it was also rather difficult to drive it to remote and far-flung areas. After some weeks, he stopped using that ambulance; though it is still with him, he doesn’t use it. Instead, he now has three bike ambulances at home; one is used by his elder son, Raju, another by his younger son, Rajesh, while Karimul himself mostly uses the bike ambulance donated by Bajaj Auto, which has an attached carrier for patients.

Thanks to Karimul Hak’s unique initiative, the bike ambulance has become popular in rural areas of India. Inspired by him, some social workers, as well as some NGOs, have started this service too, thereby saving thousands of lives in far-off areas of the country.

While Karimul has saved many lives, he deeply regrets not being able to save some. Still, he derives immense satisfaction from the fact that a person like him, with a paltry income and limited capacity, has made a difference in the lives of so many people. Relatives and family members of those who died en route to the hospital, or even after reaching the hospital, at least know that they, through Karimul, tried their best to save their loved one. This is a noteworthy achievement for Karimul, who dreams of a day when lack of medical treatment will not be the reason for someone’s death.

Bike Ambulance Dada is a must-read today as it will inspire us to do and be better in our lives.

Indian spirituality and Advaita philosophy

Not Many, But One combines knowledge from Sree Narayana Guru’s Advaita philosophy  and the latest findings of modern physics, astrophysics and life sciences to tackle some fundamental scientific and philosophical issues. Here is an excerpt from the second volume, which explores how Sree Narayana Guru revived the Advaita philosophy.

~

In India, religion and spirituality are used very often as synonyms. While religion is more to do with rituals, spirituality has more to do with one’s self or, the spirit. In India, spirituality and religion are inherent parts of the day-to-day living of people in all walks of life. In India, people belonging to all the major religions of the world coexist in harmony for centuries. We begin with Hinduism since it is the dominant religion in the subcontinent.

front cover Not Many But One Volume I
Not Many But One Volume I||G.K.Sasidharan

For the study of Indian spirituality, it is essential to understand the basic tenets of Hinduism, a rich, complex and deeply symbolic religion. Hinduism is otherwise known as sanatana Dharma, or the eternal truth/tradition/religion. the Vedas are considered as superhuman-divine revelations, revealed to sages and seers in higher states of communion with ‘the one’—the Absolute. the Vedas are believed to be the world’s most ancient scriptures.

The Absolute is understood in three ways: one, as Paramatma or nirguna (unattributed) Brahman (the unattributed, all-pervading aspect of the supreme); two, as saguna (attributed) Brahman (the supreme soul as the aspect of God within the heart of all beings); and three, as Parameswara, the Absolute in the Jagrat or visual feature.

The entire universe is an illusion, a Vivartha (reflected image) of the absolute reality. the absolute reality can be seen only by turning inward as if it is you or inside you. the Indian philosophy differentiates between ‘belief’ and ‘faith’. A belief may or can be true, whereas faith can never be so; though faith is very often used to mean acceptance. For example, in earlier times, the earth was believed to be flat (belief). now, we know precisely that the earth is spherical (faith). According to Hinduism, experience is the key to faith.

The mother, father and the guru are akin to God. Ahimsa or non-violence to all forms of life is a basic principle. nothing is considered bad so long as it is within limits and the body accepts it. Hinduism believes in the following aspects: An absolute ‘one’, all-pervading supreme being both immanent and transcendent, the creator of un-manifest reality, though it is the only ‘Reality’.

According to Karma, the law of cause and effect, each individual creates his own destiny by his thoughts, words and deeds. Karma is not fate; for man, his deeds create his own fate. God does not punish anyone; one reaps what he sows. the effect of his acts makes him take several births until all the debts of his deeds—good and bad—are returned. still, prayer and nobility give Divine Grace. Man is not a born sinner. Divine grace is equal for all. Hindu philosophy believes in equality of well-being for all— Lōkā Samasta Sukhinō Bhavantu.

Reincarnation (where the soul evolves through many births) continues until all Karma is resolved. then only one attains Moksha or liberation from the cycle of rebirth. this destiny is common for all souls—the existence of divine beings in unseen worlds, temple worship, rituals and devotion lead to communion with the ‘Devas’ or gods in other worlds.

front cover Not Many But One Volume II
Not Many But One Volume II||G.K. Sasidharan

The history of spirituality and religion in India extends back to the end of the Palaeolithic period. this is evidenced by early traces of it excavated from different parts of India. there is evidence of ‘fire worship’ and ‘mother goddess’ worship as early as 10,000 BCe to 30,000 BCe. In Baghor situated near Kaimor escarpment Medhauli village in Madhya Pradesh, the excavated triangular stones and altars of fire worship seem to be 30,000 years old. A triangular stone was found incised with triangles, marked in red ochre, at an altar for a goddess. even today this practice continues in many villages in India, where similar stones, smeared in red and incised with triangles are offered to village deities. the triangular shape is generally taken as the basis for creating yantras, which are used for the worship of various deities. In the Indus Valley civilization (Harappan civilization) Kalibangan proto-Harappan age (3500 BCe–2500 BCe), they practised worship of the mother goddess, phallic worship and worship of a male god.

The new ideas of spirituality built up through the last couple of centuries, combining Western materialistic ideas with mystical traditions of Asia; especially of Indian religions. the ultimate endeavour was to find the truth of the individual’s entity ‘I’. With the advent of translations of Hindu texts in the West, mostly during the last century, transcendentalist thoughts started influencing Western thought, which led to the endorsement of universalist ideas and to Unitarian Universalism.

The theosophical society that searched for sacred teachings in Asian religions contributed to the major influence on model spirituality. It was influential on several Asian religions, especially on neo-Vedanta, the revival of theravada Buddhism, and Buddhist modernism, which adopted modern Western notions of personal experience and Universalism and incorporated them in their religious perception.

The perpetual philosophy of Asian tradition furthered the influence on the Western model of spirituality. An important influence on Western spirituality was neo-Vedanta, also called neo-Hinduism and Hindu Universalism, a model interpretation of Hinduism which developed in response to Western thoughts and oriental thoughts. the Unitarianism and the idea of Universalism were brought to India by missionaries and had a major influence on neo-Hinduism. this universalism was further popularized and brought back to the West as neo-Vedanta by swami Vivekananda.

~

The translations, explanations and commentary given in the two volumes of Not Many, But One are simple and conceivable by ordinary readers who may not be well equipped to grasp the complexities of the intuitional spiritual findings of Advaita and hypothetic conclusions of quantum physics-but without compromising on the authenticity of the works.

 

A brief journey across 5000 years of the making of a civilization

Indian civilization is an idea, a reality, an enigma. In the riveting INDIANS: A Brief History of a Civilization, Namit Arora takes us on an unforgettable journey through 5000 years of history, reimagining in rich detail the social and cultural moorings of Indians through the ages.  Enlivening the narrative with the  idiosyncratic perspectives of the many famous foreign travellers who visited India over millennia, local folklore and his own inimitable insights, Arora guides us through  six iconic places-the Harappan city of Dholavira, the Ikshvaku capital at Nagarjunakonda, the Buddhist centre of learning at Nalanda, enigmatic Khajuraho, Vijayanagar at Hampi, and Varanasi.

Read on for a glimpse into the exciting churn of ideas, beliefs and values that unfolded among our ancestors through the centuries.

 

Front cover of INDIANS
INDIANS || NAMIT ARORA

 

Still, the lack of loud and clear indicators of war or standing armies, so commonplace in other civilizations, is a striking feature of the Harappan Civilization. Further, Harappan cities have not revealed monumental, or even humble, temple structures, a great puzzle for scholars. There aren’t any equivalents of the temples and pyramids of ancient Egypt or the ziggurats of Mesopotamia. Some say the Great Bath of Mohenjo-Daro had a religious purpose but this is highly speculative. Or perhaps the Harappans built religious shrines and large sculptures from perishable materials like wood. In any case, while there are hints, we have no clear sense of Harappan gods and rituals, or whether they had any temples or priests. Scholars have offered divergent interpretations of seals with possible religious content: a handsome seven-inch sculpture of a man named ‘priest-king’, who could well have been an aristocrat; a seal named ‘proto-Shiva’ that depicts a multi-headed, seated figure in a yoga-like pose, one of ‘several other yogi images in the corpus of Mature Harappan materials’; another seal that shows a female (deity?) standing under a Bodhi tree with its heart-shaped leaves, a figure kneeling before her in supplication and seven standing figures watching them; other seals that depict mysterious objects and rituals before a unicorn; the swastika motif appears often; some female figurines have a paste-like substance along the middle parting of their hair; a stone object in the shape of a phallus has been identified; two terracotta male figurines have erections; a small terracotta object in Kalibangan resembles the familiar Shiva lingam. All this is very tantalizing. There can be little doubt about cultural continuities. Harappan beliefs clearly shaped later religions of the Axial Age in the subcontinent. Quite possibly, Indian ideas of meditation and even renunciation have Harappan origins. But it’s difficult to draw firm conclusions about this, or about what the Harappans themselves believed, at least until the script begins to speak. Scepticism is essential: The deciphered Mayan script revealed how wrong many scholars were about the beliefs they had attributed to the Mayans (such as being peaceful). The Harappans did not build monumental sculptures, such as of kings or gods, as did the Mesopotamians and the Egyptians. This doesn’t make them any less complex than others, writes Possehl, rather it’s an alternative way in which a civilization, with a ‘highly complex sociocultural system, has expressed itself’.  They did make fine miniature art, as in seals and beadwork. And while their figurines aren’t notable for their artisanship, they still evocatively depict their people ‘in great variety, with many poses: sitting in chairs, lying on beds, holding babies and animals, kneading bread, and other things that people do to round out their existence,’ writes Possehl. Animal puppets, in which a bull might shake its head or pull a cart, reveal a playful sense of humour, perhaps designed to amuse children. There are some fantasy creatures too, but ‘on the whole, the Indus peoples in their art, as in other aspects of their lives, come across as people with a practical bent, a tendency to deal with and represent the real world as they [and we] see it’. That said, what jumps out as the Harappans’ greatest monumental work is the city itself, a marvel of urban design and engineering, city- wide sanitation systems that include the first indoor toilets in the world and sophisticated water management. ‘Probably not until later Roman times did people devise so many clever construction techniques to deal with comforts and discomforts related to water.’ They also excelled at shipbuilding and long-distance trade—another reason to think that they had centralized authority and bureaucracy to mobilize labour, develop trading networks and organize long-distance shipping expeditions. Harappan cities of the mature period (2600–1900 bce) had some walled neighbourhoods with larger buildings and better provisions, suggesting that an elite class resided there. But not everyone agrees. There is ‘no justification’ or archaeological support for this presumption, says archaeologist Jonathan Mark Kenoyer. In fact, in certain stages, the ‘citadels’ in Dholavira and Mohenjo-Daro were hubs of artisanal– industrial activity. There is no evidence of royal palaces; homes differ in size and provisions but not by much. Sanitation and water wells were available to all. Based on the bones of the dead, the rich and the poor seem to have enjoyed similar access to nutrition. Their burials too display a narrow range in their sizes and types of funerary objects. However, as noted earlier, burial practices may have varied across individuals, or social groups. That the Harappans had a social social class hierarchy is clear enough. What’s remarkable is that this hierarchy seems so much flatter than in other ancient (or modern) civilizations.

Get your copy now for a truly epic exploration of the cultural behemoths that continue to shape ‘INDIANS’ today https://www.amazon.in/Indians-History-Civilization-Namit-Arora/dp/0670090433

R.I.P. India’s sense of humour

Who do we laugh at and who do we laugh with? Avay Shukla, an ‘unserious’ writer, has a clear vision of what has been going off-track in India in the past decade. And he says it all with clarity and a biting humour. Here is an excerpt from his book PolyTicks, DeMoKrazy & Mumbo Jumbo: Babus, Mantris and Netas (Un)Making Our Nation.

I belong to a generation that was weaned on the Reader’s Di- gest feature “Laughter, the best medicine”, MAD comics, PUNCH magazine, Mark Twain, Oscar Wilde, Groucho Marx and quotations from a mysterious “Confucius” (“a man who be both a fool and an arsehole is an ignoranus”) who bears no resemblance to the original sage. Armed with the understanding of human character acquired from these astute observers I have gone through life realising that humour is the ultimate gift of expression that relieves, criticises, elevates, weeps, embraces. But most important, it always teaches, whether it be by the understatement, the mimicry, the pun, the satire, the suggestio falsi, the paraprosdokian or even the humble limerick. There is no more effective (but civilised) commentary on the times, and no more perceptive (but amiable) assessment of individuals. Societies and civilisations which espouse humour are tolerant. sensitive to public opinion, unbigoted and open-minded. By the same definition, those which seek to curb humour, either by legal fiat or street violence, are just the opposite, destined either for fascism or anarchy.

front cover PolyTicks, DeMoKrazy & Mumbo Jumbo
PolyTicks, DeMoKrazy & Mumbo Jumbo||Avay Shukla

India today seems to be headed in this latter direction. Powerful groups – both state and non-state actors, to use a preferred phrase – who brook no criticism, and mis-guided bleeding hearts or seekers of the two minute fame appear to have launched a war against all forms of humour in this country under the specious banner of “political correctness.” It began with Sashi Tharoor’s “cattle class” comment: in the ensuing din it is still not clear who was more offended – the champions of the poor who did not like the poor being “bovined”, as it were; or the Hindutva brigade who resented the disparaging reference to the cow.

Then came the arrest in Mumbai of the cartoonist Aseem Trivedi who dared to publish a caricatured version of the Ashoka Pillar, in order to show how our polity had been debased, distorted and corrupted over time. Cases were slapped against him for sedition and under the provisions of the Information Technology Act and Prevention of Insult to National Honours Act. One could be forgiven for thinking that he is a member of ISIS! Some time later a once-glamorous member of Parliament complained in the House how lawmakers were being made fun of in the media, and demand- ed steps to curb this tendency – she received a bi-partisan support that has not been seen since. Thereafter the Information and Broad- casting Ministry wrote to all TV channels not to make light of the Prime Minister’s sombre image, and to show more respect for his position. Last year this intolerance continued as criminal cases were registered against the entire team of AIB (All India Bakchod) and the presenters for staging the “Roast” show. There was even a demand to rope in some of the more prominent members of the audience. And this when everybody who watched the show had a rollicking good time and no one had complained!

And things are getting worse. Just yesterday a comedian, Kiku Sharda (a regular on the Kapil Sharma show) was arrested and sent to jail for mimicking – hold your breath – Baba Ram Rahim Insan of Sachha Sauda fame! The charge? (Hold your breath again) – hurting the religious feelings of his followers! (Sec. 295A of the IPC). It’s bad enough when this antiquated law is applied to any of the 33 crore Gods in the Hindu pantheon; now it is being used to protect even so called God men. Asa Ram’s lawyers must be watching these developments keenly – maybe the same argument can be used to spring him from jail.

~

Avay Shukla is a much-needed contemporary voice. His book tackles difficult topics with nuance and an acerbic sharpness.

Platform economy in a post-pandemic world

The decade leading up to the COVID-19 pandemic witnessed the rise of platform business models as they drove stock market gains and extended their influence across economic and political activity. The pandemic has accelerated these platforms further.

 

Platform Scale for a Post-Pandemic World by Sangeet Paul Choudary explains the inner workings of platform business models and their ability to scale rapidly. Here is an excerpt from the book that illustrates the same.

 

Scene One: The Pandemic

 

In August 2020, Apple became the first company to reach a $2 trillion market cap. That same month, Amazon’s Jeff Bezos became the first man to reach a personal net worth of $200 billion.

 

Even as most companies struggle to cope with the realities of a post- pandemic world, the platform firms—Amazon, Google, Microsoft, Apple, Facebook—have performed exceptionally well. Relatively smaller firms like Netflix and Shopify have also generated significant shareholder value.

 

The impact of platform firms during the pandemic has extended far beyond gains in the stock market alone. Google and Apple have joined forces to launch the Google–Apple contact tracing (GACT) platform, which uses application programming interfaces (APIs), Bluetooth technology and operating system (OS) level changes to assist in contact tracing.

While most supply chains reeled under the effect of the pandemic, Amazon and Alibaba came to the rescue. Even as the US–China trade war heats up, Alibaba’s Electronic World Trade Platform initiative is working with countries like Rwanda, Malaysia and Belgium to create a new infrastructure for global trade.

 

China’s platform economy leaders—Alibaba, Baidu and Tencent— have also been developing AI-driven solutions for COVID-19 diagnosis, vaccine development, contact tracing and risk assessment. Alibaba’s epidemic prediction solution model is trained on public data gathered from across China and predicts the trajectory of a coronavirus outbreak in a specific region with 98 per cent prediction accuracy. Meanwhile, the Alibaba Cloud hosts a virus genome sequencing application to diagnose new COVID-19 cases and has opened up its computing resources to research groups working on vaccine development around the world.

 

The pandemic has also highlighted the role of platforms as arbiters of discourse. Amazon took down books that it determined carried medical disinformation from its marketplace. Facebook, Twitter, Medium, Reddit and Pinterest have performed similar judge-jury- executioner roles, limiting search results for certain terms or entirely removing content deemed as misinformation.

 

Platform regulation was on the rise over the second half of the 2010s, and 2020 was supposed to be the year when Big Government would seize power away from Big Tech. Instead, what we’re seeing is quite the opposite.

 

The pandemic has accelerated the very grounds on which Big Tech was supposed to be regulated. Data access, privacy and usage laws are being revisited to counter the pandemic through contact tracing and other surveillance mechanisms.

 

As a final testament to the pervasiveness of the platform economy, platforms have started taking over governmental functions during the pandemic. This sounds dramatic but isn’t without precedent. During times of crisis, private firms often step in and take over activities which governments fail to perform. Platforms, as market mediators, are even more likely to take on such roles. Amazon’s directive to stop accepting non-essential products from third-party sellers who use its warehouses is an example of a private firm stepping in as a market regulator.

 

The pandemic has reinforced the importance of the platform economy. In the 2020s, we will see the platform economy gain further strength as the post-pandemic world uncovers new value pools for platforms to exploit.

 

Scene Two: The Post-Pandemic World

 

As we emerge into a post-pandemic world, we are already beginning to see the first signs of massive value migration.

 

More broadly, the post-pandemic world will see shifts in power across value chain actors. Platform scale and the ability to aggregate large and engaged user bases in order to attract other actors around your business will play a pivotal role. As an example, consider the rise in demand for online streaming services like Netflix and Amazon Prime Video during lockdown. These two brands may not use an open ecosystem of producers as other platforms do, but they benefit from many of the same drivers of platform scale that we explore subsequently in this book.

 

One might argue that things will return to normal post-lockdown. But it’s quite likely that they won’t. This seemingly transient shift in demand-side behaviour is driving a shift in negotiation power in the value chain.

 

With the pandemic-induced closure of major theatre chains, studios are breaking what’s known in the industry as the ‘window’— the three-month period between when a movie hits the big screen and when it’s offered for rentals or streaming. This window protects theatre revenues.

 

But with the pandemic, studios have been launching their films directly on streaming channels, eroding the window. Universal, with Trolls World Tour, announced that it will make movies available at home on the same day as their global theatrical release. In response, AMC Studios barred Universal from ever launching a movie in their theatres. Meanwhile, with AMC Theatres struggling, Amazon was looking to acquire its assets as of June 2020, further driving the consolidation we see during such periods of value migration.

In India, Amazon secured rights to premiere Bollywood movies, originally scheduled for a theatrical release, directly on Prime Video. Pre-pandemic, Amazon was getting into online sales of movie tickets to gain bargaining power over movie theatres and possibly negotiate the release window. With the pandemic, this balance is likely to further tilt in Amazon’s favour.

 

The post-pandemic world will also see new revenue models emerge. China’s Huanxi Media partnered with Douyin, a streaming platform by ByteDance, to launch its movies and TV shows direct to streaming on a new business model involving a combination of a licensing deal and a share of the advertising revenues. As studios like Huanxi Media test the success of releases on streaming platforms, they will likely use that data to negotiate with theatres post-lockdown. Theatres won’t go away, but their bargaining power may decrease. The combination of demand migration and a shift in bargaining power will likely create a permanent shift in power towards Amazon and Netflix. The longer the pandemic- induced changes last, and the greater the number of hit films and shows released direct to streaming, the more likely such a shift becomes.

 

The pandemic has induced a similar shift in the food retail value chain. With many countries moving into lockdown during the pandemic, there’s been a significant shift towards e-commerce in food retail. This is further reinforced by the disruption of food supply chains, a supply- side effect. A combination of these demand-side and supply-side effects has driven value towards online grocery platforms that can best harness these shifts. Demand has been increasingly centralized, with a few large online grocery platforms that can use centralized demand data to better predict demand patterns, improve stocking of fulfilment centres and better inform their supply chains. Post-pandemic, supply chain inspections and quality control requirements are likely to increase, and this will again favour larger players. This combination of demand- and supply-side effects will strengthen large grocery platforms.

 

In the post-pandemic world, we will increasingly see aggregation of demand with a few large players. With centralized and aggregated demand as a control point, large platform firms will be able to effectively orchestrate the entire ecosystem to deliver value to consumers and will be best positioned to harness value in these new value pools. As this book illustrates, leveraging technology—often commoditized—to orchestrate connected users towards new and efficient value-creating interactions holds the key to the business models of the future.

 

Platform Scale for a Post-Pandemic World serves as a maker’s manual, helping executives design and build platforms, and provides a lens to analyse the shifts currently underway and their implications for future platform-scale businesses.

Between coaching and controlling, there is only one winner

The world today is facing a looming crisis in leadership. Ruchira Chaudhary’s book Coaching: The Secret Code to Uncommon Leadership makes the crucial distinction between controlling from a position of power and coaching from one, which often make the all the difference between success and failure. Here is an excerpt:

 

‘You are failing us. But the young people are starting to understand your betrayal . . . You have stolen my dreams and my childhood with your empty words. The eyes of all future generations are upon you. And if you choose to fail us, I say we will never forgive you. We will not let you get away with this. Right here, right now is where we draw the line.’

A visibly emotional Greta Thunberg, the teenage climate activist, berated and excoriated world leaders for their inertia over the climate crisis. Her speech at the United Nations summit became symbolic of her generation’s demand for a better world. She has constantly provoked world leadership, demanding ‘how dare’ they not do more for the environment and for the future generations.

Would we—the current leadership of the business world— have to be similarly answerable to our younger colleagues one day for leaving the corporate world bereft of good leadership?

There is a massive leadership shortage in the world today even though there is enough talent, according to leadership gurus James Kouzes and Barry Posner. There are potential leaders out there who have a lot of talent. People who are eager, passionate and keen to succeed. And yet, we find ourselves in the midst of a leadership crisis when looking to steer the organizations (and nations) of tomorrow.

By 2025, 75 per cent of the workforce will comprise of millennials. Yet organizations around the world do not feel they have an ample leadership pipeline for current and future needs. About 86 per cent of the respondents to the latest World Economic Forum Survey (WEF) corroborate the view that we are indeed experiencing a leadership crisis. Companies believe they do not have enough leadership bench strength and the demographic shifts are creating more demand for exemplary leadership than the supply.

They go on to ask that if the need for leaders is so high—why aren’t we developing enough leaders? Why is the pipeline so bare, despite the knowledge that having the right leadership is critical to thriving and surviving in the future?

What holds true with the environment can also hold true for business.

Building sustainable leadership for the future is complex and unfortunately not enough of a priority, yet it is critical to the vitality of future businesses. As with the environment, the choice to act rests with us. We can bridge the leadership gap by nurturing and coaching our teams and our emerging leaders now, creating a much stronger pipeline of future leaders, ready to hold the rudder of the economy, when the time comes.

According to leadership scholar Jack Zenger’s research on the topic—this shortfall is fuelled by inadequate preparation. Potential leaders are simply not ready to lead others and most leaders are not getting adequate training. Not surprising, considering that the average age of a manager who goes through any leadership programme was forty-two!5

Just as you would not seek medical treatment from an untrained physician or allow an untrained mechanic to fix your new car—why would you let untrained, unprepared leaders steer your organization?

Why then aren’t we building enough leaders especially in light of such alarming statistics? Why aren’t organizations, educational establishments and governments spending more time, effort, energy and resources in developing this next line of leaders?

That’s because our approach to building leaders isn’t working!

Organizations (societies and nations) are often run according to ‘the superchicken model’, where the value is placed on star employees who outperform others. The model refers to ‘interactions among chickens’ observed in a study by Purdue University evolutionary biologist, William Muir, and explained later in this section.

As we saw in the case of Dr Big, Sachin and Travis—we are instantly drawn to our best performers, our stars, and there is a natural assumption that these superstars will morph into superstar leaders.

We’ve assumed that success is achieved by picking the superstars, the brightest men, or occasionally women, in the room, and giving them all the resources and all the power. The reality however can be very different says Margaret Heffernan.

The idea that top performers can be selected for desirable characteristics has a long pedigree. Charles Darwin, himself, relied upon animal breeding practices to explain how nature plays the same role as the farmer. During Darwin’s time in the mid-19th century, it was widely assumed that creating a better society was a matter of selecting the most able individuals.

This was the basis of an experiment conducted in the 1990s by Dr William M. Muir, professor of animal sciences at Purdue University. The purpose of the experiment was to increase the egg-laying productivity of hens. The most productive hen from each flock was selected to breed the next generation of hens, and so on and so forth, inevitably resulting in a flock of high-productivity chickens. In this model, scientists at Purdue University set out to build a flock of successful chickens by selectively breeding the best of the flock.

According to a Forbes article, ‘Muir left the chickens alone for six generations, expecting to see the super chicken flock turn into a breed of productivity thoroughbreds. But that’s not exactly what he found. The first group—the average chickens—were the same as before . . .’ These were plump, well feathered, healthy and actually producing more eggs than they were at the start of the experiment. ‘The super chickens, on the other hand, weren’t exactly fat and happy. All but three were dead. The individual superstars had pecked their kin to death.’

What should have amounted to a breed of ‘superchickens’ ended up producing a strain of hyper-aggressive hens that incessantly attacked each other.

Muir’s chicken experiment has become legendary among social scientists because it’s a kind of a parable—window into human behaviour and the way we work, and maybe also a lesson on how we could do better. It is not a surprise that these superflocks seem like an apt comparison to organizations of today. As Margaret Heffernan shares in her TED Talk, ‘Forget the Pecking Order at Work’, superchickens in the workplace can cause super problems.

…The superchicken model tells us many things about teamwork, collaboration and, most importantly, that being a star performer or being naturally gifted at your craft is sometimes not enough. These performers need to be nurtured and their craft honed if we want them to lead with the same panache and excellence.

~

Coaching: The Secret Code to Uncommon Leadership is a must-read for leaders, aspiring leaders and especially those that wish to transition from being just good leaders to extraordinary ones.

Technology and justice – a match made in heaven

In India 2030, thought leaders from twenty diverse fields, ranging from politics, economics and foreign policy to health care and energy, predict what 2030 will look like for India and how the nation will evolve in this decade. The book can be seen as a handbook for citizens, a road map for policymakers and a guide for scholars. Its collection of essays capture the many aspects of a future that will see India becoming the world’s third-largest economy and a regional power before the decade gets over.

Here’s an excerpt from the book on how technology will revolutionise the way we mete out justice in the 2020s.

 

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The biggest change in justice in the coming decade will be the use of technology in courts. Artificial intelligence will not only help organize cases, it will also bring references into the judgment at a speed not seen so far. Technology will ensure that those who do not have access to justice due to distance will not be excluded anymore. Appointments of judges to the higher judiciary, the high courts and the Supreme Court, will see a change in the 2020s. The collegium system has exposed its weaknesses; its critics say that the system has degenerated into cronyism and is arbitrary, with merit as a mere sideshow. Again, technology will ensure that by the end of the decade, this system is revamped and rationalized towards objective criteria. When India enters the 2030s, it will do so with a more robust, transparent and credible system.

The law and justice system operates to touch our lives in two ways. First, in the sphere of transactional events in our daily lives. Second, in the sphere of litigation: of lawyers, judges and the various fora for resolution of conflicts and disputes. Indubitably, there need be to be, and will be, drastic changes at both levels. The decade ahead will ensure these constitutional aspirations are fulfilled. Besides, citizens need to be educated generally, and in particular about their basic human rights. They need to be empowered to demand the satisfaction of these basic rights by society. They also need education on the means by which society can be compelled to accord to them the basic necessities of life. These too will expand in the 2030s.

Democracy, Constitution and Justice

These changes will not be easy to make. In a democracy based on adult franchise and wedded to the rule of law, like India, this could be a herculean task. While India has a brilliantly worded constitutional document, there are millions who are unaware of the true nature of the Constitution. There is a crying need to educate the people on their fundamental rights guaranteed in Part III of the Constitution and the Directive Principles of State Policy declared in Part IV, which determine the path of governance for the state.

front cover of India 2030
India 2030 || Gautam Chikermane

 

Access to information through low-priced telecommunications infrastructure will multiply the speed with which people will be able to learn and exercise their rights. When there is holistic awareness about the rights and the means of exercising those rights, the scene will shift to the legal arena. If the rights are required to be satisfied by the state, and if the state is deficient, the rights can only be enforced by resort to legal machinery and judicial fora. As people understand their rights and access to justice improves, litigation will rise.

Technology as a Change Agent

The extended lockdown in the wake of COVID-19 radically changed the lifestyles of all players in the field of justice— litigants, lawyers and judges—forcing them to resort to online resolution of disputes. It has also taught citizens the need for increased use of digitization. That would necessarily entail massive investment in the hardware and software required for effectively running virtual courts in the country. Though feeble attempts were made in the past for e-filing of petitions in the Supreme Court, they turned out to be mostly photo ops. Now there is an opportunity to test the verisimilitude of the words of the bard of Avon, ‘sweet are the uses of adversity’. And the Supreme Court has grabbed this opportunity with both hands and set the stage for speedy and more efficient delivery of justice in the decade ahead.

In May 2020, the Supreme Court introduced a new system of e-filing as a process tool and artificial intelligence as reference support infrastructure, both of which are characterized by efficiency, transparency and access to court- delivery services for every user. Effectively, India’s courts have ushered in a new and future-ready justice dispensation system that is not only in tune with the coming decade, but will also ensure it becomes the base for justice delivery in twenty-first- century India. The four key components of this system—24/7 filing, online communication of defects and scrutiny of matters, e-payment of court fees and digital signature for filing-related conversations—will speed up the court process. These process reforms stand on the infrastructure provided using artificial intelligence, and will play a big role in the organization of courts, categorization of matters and process automation. It will also enable extraction of information from court documents at the rate of one million words per minute and can be used by judges to decide a case. In the middle of COVID-19, these experiments in virtual courts have delivered success. Going forward, they will become the norm.

Once the use of artificial intelligence becomes a judicial standard, it will percolate and fix another problem: the continuing vacancies in judicial posts. Presently, 25–45 per cent of judicial posts remain vacant for unduly long periods, which puts a disproportionately large burden on the incumbents of other posts. This is a problem whose genesis is more in a lack of will than in a lack of resources. With appropriate artificial intelligence solutions, it will be easy to draw up a reserve list of judicial officers that can be kept updated, so that the proper person can be identified and promptly placed in the appropriate vacancy without loss of time. The 2020s will see this being implemented, and a major portion of the judicial pendency issue will be tackled effectively and resolved.

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The kite rises into the air

Mirza Asadullah Khan Ghalib was born in Agra in the closing years of the eighteenth century. A precocious child, he began composing verses at an early age and gained recognition while he was still very young. He wrote in both Urdu and Persian and was also a great prose stylist. He was a careful, even strict, editor of his work who took to publishing long before his peers.

Ghalib’s voice presents us with a double bind, a linguistic paradox. Exploring his life, works and philosophy, Ghalib is an authoritative critical biography of Ghalib and opens a window to many shades of India and the subcontinent’s cultural and literary tradition.

Here is an excerpt from the text by Mehr Afshan Farooqi:

 

One day, my heart like a paper kite,

Took off on freedom’s string,

And began to shy away from me,

Became so wayward, it pestered me.

 

Ghalib, from an early composition

 

 

To tell the truth – for to hide the truth is not the way of a man free in spirit – I am no more than half a Muslim, for I am free from the bonds of convention and religion and have liberated my soul from the fear of men’s tongues.

 

Ghalib, in Dastanbuy

 

front cover of Ghalib
Ghalib || Mehr Afshan Farooqi

 

‘Mirza Asadullah Khan Ghalib, known as Mirza Naushah, titled Najmuddaulah Dabir ul-Mulk Asadullah Khan Bahadur Nizam Jang, with the nom de plume Ghalib for Persian, and Asad for Rekhtah (Urdu), was born on the eve of 8th of Rajab 1212 hijri (27 December 1797) in the city of Agra.’ Thus begins Maulana Altaf Husain Hali’s important biographical account, Yadgar-e-Ghalib.

Indeed, Hali’s critical, path-breaking memoir of his great ustad reconstructs the poet’s life story in a thrilling narrative woven with anecdotes, letters, personal trivia, first-hand observations and, most importantly, a penetrating analysis of Ghalib’s poetry and prose. Ghalib’s colourful personality shines in Hali’s lucid prose. It is hard to imagine how much or how little we would have known of Ghalib without Hali’s seminal work. There were Ghalib’s letters – volumes of them, a vital source of information – but the inspiration and direction that Hali’s work provided to generations of scholars remains undeniable.

In his youth, Ghalib was counted among the most handsome men in the city, be it Agra or Delhi. He was tall, with broad shoulders; his hands and feet were noticeably strong. Even in old age, when Hali first saw him, the signs of beauty were apparent on his face and demeanour. He was married on the 7th of Rajab, 1225 hijri (1810 ce) to Umrao Begam, the daughter of Navab Mirza Ilahi Bakhsh Khan Ma’ruf. Ghalib was thirteen years old at the time, and his bride eleven. Some years after his marriage, Ghalib moved to Delhi. It appears that he lived in Delhi for the next fifty years, till the end of his life. According to Altaf Husain Hali, in this long period, he never bought a house. He chose to live in rented houses; when he got tired of one house, he moved to another, but always remained in the same neighbourhood: Gali Qasim Jan, or Habsh Khan ka Phatak, or a place nearby.

Ghalib became an orphan at the impressionable age of five, when his father, Mirza Abdullah Beg Khan, was killed by a stray bullet in Rajgarh, Rajasthan, where he had gone with a force from Alwar to quell a rebellion. He was buried in Rajgarh. Raja Bakhtawar Singh of Alwar fixed a generous allowance for Ghalib and his siblings – his older sister, known as Chhoti Begam, and his younger brother, Mirza Yusuf. The children and their mother had always lived at the maternal home in Agra. In fact, Ghalib was born in the grand mansion of his maternal grandfather, Khwaja Ghulam Husain Khan Kamidan. Khwaja Ghulam Husain, a military commander (kamidan in colloquial speech) in the province of Meerut, was among the leading elite of Agra. His estate included numerous villages, and he owned many properties in the town itself. Ghalib’s mother, Izzatun Nisa Begam, was literate. Because Ghalib’s father lived with his in-laws, he was fondly known as Mirza Dulha, or Mister Bridegroom. Ghalib himself was known as Mirza Naushah, which, too, means Mister Bridegroom. Such nicknames were terms of affection used for males living with their in-laws. Presumably, Ghalib’s father died in 1801 (although Ghulam Rasul Mehr gives 1803 as the date), because we know that his paternal uncle, Mirza Nasrullah Beg Khan, died some five years later, in 1806, because of the injuries he suffered after accidentally falling off his elephant. Although Ghalib recorded his uncle’s death as an important event in his life, there is no evidence that he was close to his uncle; however, he and his siblings did become entitled to a pension because they were among Mirza Nasrullah Beg’s dependents.

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