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Showing posts with label Vegetarianism. Show all posts
Showing posts with label Vegetarianism. Show all posts

April 12, 2022

India: Meat less - Editorial on systematic targeting of a community | The Telegraph, April 12, 20

 

Meat less: Editorial on systematic targeting of a community

That Karnataka and Delhi should be linked through similar divisive campaigns does not augur well


The Editorial Board   |   Published 12.04.22, 12:23 AM

Hatred is not noble; it is riddled with spite. Going door to door asking people not to buy halal meat is spiteful, as is distributing pamphlets at the marketplace on the same theme. But that does not deter members of the Hindu Janajagruti Samiti and other right-wing groups from thus urging the majority community in Karnataka to boycott halal meat. They tried to ban its sale on Varshadodaku, when meat-eating is common in all communities. The Karnataka chief minister took some time to decide that his government will look into the demand to boycott halal meat; this does not entirely paper over the fact that the Bharatiya Janata Party is not inimical to the campaign. The hijab controversy had culminated in the Karnataka High Court’s ruling disallowing hijabs in educational institutions. This was followed by the campaign banning non-Hindu traders from opening stalls on or near temple premises and that against halal meat. Both target the economy of the minority community. If these moves prosper, the worst sufferers would be farmers who raise livestock; they have already been hit with a beef ban. But the BJP national general secretary steadily pointed his finger: allegedly, the minority community is waging economic jihad through the sale of halal meat. Is all this a build-up to the state elections next year?      

The BJP’s role in the unconstitutional efforts to change people’s diet and to intervene in a community’s right to conduct trade freely is also obvious in Delhi. The BJP mayors of south and east Delhi ordered all meat shops to be closed for the period of Navratri because, according to them, people do not eat even garlic or onions then. The Akhil Bharatiya Vidyarthi Parishad has — unsurprisingly — been accused of thuggery in the Jawaharlal Nehru University campus after a clash over the consumption of non-vegetarian food. Not only do these transgressions ignore the non-Hindu population, but they also imply conformity with their ideas of Hindutva among the majority community, which is far from homogenous in diet or belief. Since no one but the municipal commissioner can decide to close down shops, no formal order was issued. Whether or not the mayors succeeded in this instance is irrelevant. What stands out is the systematic targeting of a community, together with the indifference to rules, laws and the Constitution. That Karnataka and Delhi should be linked through similar divisive campaigns does not augur well. Only the refusal of people across communities to accept such bullying will turn these efforts to naught.

India: Authorities and Self-Styled Custodians of Cuture should avoid meddling in culinary matters | Edit, The Tribune

Food fundamentalism
Dangerous trend imperilling our pluralistic society

The clash between two groups of students in a hostel of Jawaharlal Nehru University (JNU) over the serving of non-vegetarian food on Sunday, the day Ram Navami was being celebrated, is symptomatic of the growing communalisation of food habits in our country. It is alleged that members of a student body tried to stop the hostel mess committee from preparing a chicken dish for dinner, even though JNU students are free to choose between non-vegetarian and vegetarian food on Sundays. Violence erupted when the committee members reportedly rejected this unreasonable and intrusive demand. The incident comes in the wake of curbs imposed on the sale of meat in parts of Delhi, Uttar Pradesh and Karnataka during the just-concluded Navratras. Last week, East Delhi Mayor Shyam Sundar Agarwal had not only ordered the closure of meat shops and abattoirs on the last three days of the nine-day festival but also warned of revoking licences of meat sellers if they violated his order. Agarwal, who claims that ‘90 per cent of the people do not consume non-vegetarian food during the Navratras’, also inspected the Ghazipur slaughterhouse on Friday to check for possible violations.

The fact that some right-wing organisations are conducting a campaign against the display of halal certification on food products makes it obvious that a specific community is being targeted on the pretext of what it eats. Shockingly, the forcible imposition of one community’s food choices on others is being condoned or even legitimised by the powers that be. The reluctance of many political and religious leaders to speak out against such blatant highhandedness is making otherisation par for the course. 

This is a dangerous trend for our pluralistic society in which cultural diversity is inseparable from gastronomic variety. The authorities should not only avoid meddling in culinary matters but also deter self-styled custodians of moral and religious values from invading the kitchen. A nation where millions go to sleep every night on an empty stomach needs to get its priorities right. The focus should be on fighting hunger and starvation, not on using intimidatory tactics to make one menu reign supreme.

December 19, 2021

Imposing Vegetarianism as a Political Agenda | Ram Puniyani


by Ram Puniyani

Recently (December 2021) town planning committee of Ahmadabad Municipal Corporation specifically mentioned that stalls selling non-vegetarian items will not be allowed along public roads and in the 100-meter radius of schools, colleges and religious places. On these lines decisions were also taken by Vadodara, Bhavnagar, Junagadh and Rajkot Municipal bodies. As the hawkers selling these non vegetarian items approached the Court, Court struck down this decision by the authorities.

Surprisingly opposition to non vegetarian food is part of the communal agenda. It is being propagated that non vegetarian food causes violent tendencies. By now it has become a routine for one to hear at different occasions that Muslims are having aggressive tendencies because they consume non-vegetarian food. When probed further the consumption of beef by Muslims is also brought forward. Additionally the point is made that since cow is holy for the Hindus, Muslims at the same time are hurting the sentiments of the Hindus. Lynching on the pretext of cow-beef are a separate chapter by itself.

Two issues have been deliberately intertwined in the social common sense. One is the non vegetarian food causing violent tendencies and the second, the eating of beef by Muslims and thereby hurting the sentiments of Hindus. It is very clear that the definition of non vegetarian food varies from place to place and community to community. Eggs are OK for some vegetarians and strict no for others. Some regard sea food, fish and the like as vegetarian while for others it is non vegetarian food in all sense of the meaning. Today world over roughly more than 80-90% of the population is non vegetarian so to say. As per a survey conducted by IndiaSpend, around 80 per cent of Indian men and 70 per cent of women consume meat weekly.

 While Muslims in India are the object of wrath, the Europeans and Americans etc. do get away easily in this psyche despite having beef-non vegetarian food as the staple diet. In the countries and people who follow the biggest apostle of non violence ever, Lord Gautam Buddha, the consumption of non vegetarian food is no less in quantum. For that matter right here there are innumerable communities for whom beef has been a part of the food habits. Non vegetarianism is prevalent in most communities. Different surveys show that eating non vegetarian food is substantial in most communities including in most states including the one like Gujarat.

There are political over and undertones also in this ‘hate non-vegetarians’ thinking. One can go to the extent of saying that Vegetarianism is also being used as a social and political weapon to browbeat the minority community. No doubt one has the choice of shifting to vegetarianism with full commitment, but to be intolerant to the non vegetarians and to label the Muslims as having violent personality due to the food habits is a part of political campaign, bereft of any scientific-psychological rationale today.

Historically speaking beef-non vegetarian diet was common food in Vedic times (Cow is essentially food, Atho Annam Via Gau, (cow is verily food)). Swami Vivekanand points out “You will be astonished if I tell you that, according to old ceremonials, he is not a good Hindu who does not eat beef. On certain occasions, he must sacrifice a bull and eat it.” (cited in ‘The Complete Works of Swami Vivekananda’, Vol 3 (Calcutta: Advaita Ashram, 1997, p. 536.)

D. N. Jha in his book ‘Myth of Holy Cow’ shows that it was with the rise of agricultural society that the restriction was brought in on cow sacrifice by Lord Buddha. The primary goal was to preserve the cattle wealth. The ardent follower of Buddhism, Emperor Ashok, in one of his edicts to the royal kitchen orders that only as many animals and birds be killed as are necessary for the food in the kitchen. This was to put a brake on the animal sacrifice which was part of the Brahminical rituals. It was as a reaction to this that Brahminism came up to project cow as mother to show that it also has concern for cattle and in due course Brahmanism, and politics around it gave her the status of mother.

As far as the violent personality and food is concerned, not much scientific literature is available to prove the correlation of food with the violent tendencies. Violence is a personality trait, in the realm of psychology, which is shaped by familial, social and political circumstances, and keeps changing according to the situations.

There are systems of medicine, the traditional one’s which classify food according to the Satwik (leading to pure, quiet persona), Tamsik (increasing anger) and Rajsik (royal) but it hasn’t been vindicated beyond empirical assertions. Despite some people holding on to human nature correlated to type of food, it is far from being vindicated by any of the modern scientific studies, there is an example of a vegetarian Hitler unleashing the biggest ever genocide.

There are groups of people taking to vegetarianism and latest vogue is that of veganism. The element of religiosity is not mixed up here. Neither should people be intolerant to the ones who consume non vegetarian food. The phenomenon being observed amongst the sections influenced by communalism operates at the level of religiosity. Vegetarianism here is a part of one’s political agenda so to say. As it is being mixed up with religion; it becomes associated with emotions and that’s where the strong rejection of non vegetarians in the neighborhood comes in. Many housing societies refuse those who eat non vegetarian food.

In Ahmadabad I observed that landlord/ladies will barge into the kitchen of their tenants to ensure the strict vegetarianism is adhered to. Now amazingly this has been turned as one more tool of demonize Muslims. Overall as seen in parts of Gujarat vegetarianism is propagated and imposed in such an aggressive way, these orders of Municipalities reflect that. One can certainly say that those propagating vegetarianism in such a fashion is intolerant to the hilt.

 

February 07, 2017

India: At Banaras Hindu University, boys can have non-veg food but not girls

National Herald


Photo courtesy: Wikimedia Commons
The Banaras Hindu University campus in Varanasi

At BHU, boys can have non-veg food but not girls

This is just one of the several bizarre decisions taken by BHU VC Girish Chandra Tripathi—who boasts of his association with the RSS—exposed by JD(U) MP Ali Anwar Ansari in the Rajya Sabha on Monday


Non-vegetarian food is not allowed in the girls’ hostels at Banaras Hindu University, a central university, while there are no such restrictions for boys, said Janata Dal (United) Member of the Rajya Sabha, Ali Anwar Ansari during Zero Hour on Monday. The issue was raised during Zero Hour in the Rajya Sabha on Monday with no response from the Government

There was no response from the Treasury benches even as the MP listed several indiscretions of the VC. The MP drew attention of the HRD Ministry and sought the Government’s intervention while citing some of them.

  • Prospectus of the BHU holds out the promise of a 24-hour cyber library. But a year ago the VC stopped the library from functioning at night. Some students sat on a dharna in protest and nine of them, most of them Dalits, OBCs and from minority communities, were expelled from the college.
  • A scuffle between two groups of students led the university to file an FIR and invite the police to the campus. Several students have been arbitrarily debarred from appearing in examinations and guardians of several others are being called and threatened with expulsion of their wards.
  • Besides the bar on non-veg food, girls at BHU are being prevented from using mobile phones after 9 pm. They are also subjected to curfew hours and asked to report to their hostels before 8 pm.
  • There is no Wi-fi (Internet connection) in the girls’ hostel.
  • Students are being forced to submit an affidavit at the time of admission and commit that they would not take part in any protest or agitation in the campus.

While the MP also tried to raise the issue of students’ unrest in JNU, he was not allowed to do so for paucity of time.

October 28, 2016

India: Hemant Morparia Cartoon on Vegitarianism - Vigilantism

"not just dalits, you know .. . and a certain very 'non-violent' community takes the lead in imposing their food tastes" - Morparia August 10, 2016


October 06, 2015

India: Big ban and whimpers - Of cabbages, cows and carnivorous tastes (Ashok Sanjay Guha)

The Telegraph - 6 October 2015

Big ban and whimpers - Of cabbages, cows and carnivorous tastes
Ashok Sanjay Guha

The plethora of bans on meat and animal slaughter raises an interesting question: why are so many Indians vegetarian? The Western perception of India as a vegetarian nation is of course highly exaggerated. Only 40 per cent of us are vegetarians by preference (as against economic necessity) and this includes 9 per cent who eat eggs. The majority of Indians - and even a majority of Hindus - are not enamoured of a vegetarian diet. This should surprise no one. Man is a passionately carnivorous species with India's 31-40 per cent being the isolated exception that proves the rule.

As is well-known, thinly populated regions typically support hunter-gatherer societies or pastoral nomads. The diet of such societies is per force based on animal protein, both meat and milk. This has been man's way of life for at least 90 per cent of his time on this earth. Evolution over this immense span of years has moulded his inborn tastes accordingly - which is why the vast majority of mankind - with the exception of 40 per cent of Indians - are emphatically non-vegetarian by preference.

Over the last 10,000 years, this equilibrium between population density, means of livelihood, diet and food preference was disrupted by population growth. As numbers increased beyond what hunting or pastoralism could support, man invented agriculture. The calorie yield per acre of settled agriculture far exceeded those of hunting or pastoralism and so sustained a very much denser population. What it could not change in a mere 10,000 years was man's innate preference for meat: that would have required another 2,00,000 years or 6,000 generations of evolutionary adaptation to a vegetarian diet. Meanwhile, man's passion for meat remains intact worldwide including in India with its 60 per cent of non-vegetarians.

Even so, India's 40 per cent is a figure many times higher than the fraction of vegetarians in any other nation on earth. Does India's exceptionalism in this regard yield a superior medical outcome as the proponents of vegetarianism assert? Far from it. Leave aside malnutrition and its attendant ills, explicable perhaps by our poverty. Even in the maladies of affluence, in obesity and its consequences, in cardiovascular diseases and diabetes, Indians yield pride of place to no one.

There is no medical explanation of India's uniqueness in the scale of its vegetarianism. What, one may wonder, in the Indian environment has produced a dietary outcome so utterly at variance with that of the rest of the world? What in particular accounts for our aversion to beef and cow-slaughter, an aversion far more profound and widespread than vegetarianism in general?

It has been argued that population growth, the expansion of agriculture and the consequent shift to a largely carbohydrate diet (in spite of a strong preference for meat) were self-reinforcing cumulative processes. More carbohydrates relative to protein produced more body fat, accelerating puberty in women and reducing infertile periods during lactation. This meant higher fertility, accelerating population growth with its attendant consequences in a vicious cycle. However, this happened to all societies that adopted agriculture as their basic means of livelihood - and it did not lead elsewhere to a sanctification of cattle and a taboo on their consumption.

The key to the puzzle of our sacred cows is the unique variability of our monsoons. The variance of total rainfall and of its distribution over the season is higher in India than anywhere else in the world. Our exceptionally fickle rain-gods condemn us to frequent and quite unpredictable droughts and, given our dependence on agriculture, to consequent famines - especially in ages when primitive transport made transfer of food from surplus to deficit regions nearly impossible.

Famine breeds myopia. The instinct of immediate self-preservation drowns out all thought for the morrow. A famished farm family's hunger pangs, reinforced by the innate human passion for meat, constitute an irresistible temptation to eat the farmyard cattle, ensuring survival today but only at the expense of the future. Next year, the rainfall may be plentiful, but the farmer will starve since he cannot plough his land or convey his crop to the market. A religious prohibition on cow slaughter and a taboo on beef may avert this disaster. A firm belief that cow-slaughter is akin to matricide and that the guilty will be reborn as cattle destined for the butcher's knife may well counter man's carnivorous instincts; the farmer may then endure his hunger and ride out the famine while saving his livestock for better days.

But if the bans reflect the ecology of monsoon agriculture, they cannot have preceded the decline of pastoralism and the adoption of settled agriculture. And indeed they did not. The Rig Veda (RV 10.86, 13-14) quotes Indra in the Vrskapi hymn: "Wealthy Vrsakapayi... Indra will eat thy bulls... Fifteen in number, then, for me a score of bullocks they prepare, And I devour the fat thereof: they fill my belly full with food," - hardly the language of the committed vegetarian, certainly not of someone averse to killing and eating cattle. Swami Vivekananda, contrasting ancient Hinduism with contemporary practice, asserts, "There was a time when without eating beef no Brahmin could remain a Brahmin; when a king, a hermit or a great man visited, the best bullock was killed in his honour." As agriculture expanded, contrary voices began to be heard, injunctions against beef appear in the texts, but mass sacrifices, the ritual killing and eating of large numbers of animals, including cattle, continued. So much so indeed that the Buddhist scripture Digha Nikaya speaks of the Brahmin Kutadanta who had prepared a sacrifice of 700 bulls, 700 heifers, 700 steers, 700 goats and 700 rams but was eventually dissuaded by the Buddha from this enormous carnage. So popular were these events that the passionate vegetarian, Manu, had to specifically exclude sacrificial meat (including beef) from his list of prohibitions; the Arthasastra refers to bulls intended for general slaughter while restricting the killing of milch cows and calves to sacrificial occasions; even the emperor Ashoka could ban animal slaughter only on a few sacred days - and had to exempt slaughter of cows (though not of breeding bulls) from this ban. As for that other great sage and law-giver, Yajnavalkya, the Hindu ambivalence about beef is well-illustrated by the Satpatha Brahman which addresses possibly the best known injunctions against beef-eating to him: his response to this diatribe - "I eat only really tender beef."

Only as population multiplied, as famines became more frequent and as scarcity of pasture accelerated the rise in prices of bullocks for ploughing and haulage and of milk and dairy produce did vegetarianism and the tenets against cow-slaughter begin to be taken seriously. And Buddhism and Jainism led this movement, not Hinduism. Religion was not the driving force anyway but economics and ecology - though religious beliefs were exploited to lend the movement credibility. Buddhism was evicted from India, but the principles it developed in the Indian environment were appropriated by a significant section of Hindu society - while the greater world that Buddhism conquered outside India in East, Southeast and Central Asia remained virtually immune.

The bans owe little to ancient Hindu tradition. Dev Indra would have been persona non grata in Devendra Fadnavis's Maharashtra. And Yajnavalkya? As a historical person, an undeniably Hindu sage with a passion for tender beef, he would have represented a most disconcerting presence, a ghostly reminder of Hinduism's carnivorous past, an immemorial nightmare come to haunt a chief minister whose childhood dream was a ban on cow-slaughter.

The author is Professor Emeritus, JNU

September 16, 2015

India: Bharatiya sanskriti vs meat (Sagarika Ghose)

The Times of India, September 16, 2015

Bharatiya sanskriti vs meat

Sagarika Ghose

In a mostly non-vegetarian land, good governance can’t be food governance

The ban on sale and slaughter of mutton by BJP-ruled states during the Jain festival of Paryushan to ostensibly protect the sentiments of the Jain community, raises the question of whether governments exist to protect sentiments. If the state can ban slaughter of mutton, is this one step away from banning azaan in mosques because ‘sentiments of Hindus’ are being hurt, or banning Durga Puja celebrations because ‘sentiments of iconoclasts’ are being hurt, or banning the sale of alcohol because ‘sentiments of teetotallers’ are being hurt?

Just as it was not the government’s job to ban Salman Rushdie’s The Satanic Verses, or to ban the play Mee Nathuram Godse Boltoy, protecting culture or protecting sentiments is not the state’s mandate. Governments exist to uphold constitutionally provided legal rights, not to take stances based on cultural mores of particular groups. Articles 14, 19 and 21 guarantee freedom of choice.

RSS is now at the zenith of its political power since Independence, with its ‘guidance’ of the Modi government openly demonstrated in the recent coming out party of RSS-government deliberations. But even though RSS today enjoys unprecedented political influence, the cultural aims or cultural nationalism of RSS cannot become the instruments of modern governance. The meat ban seems to have little to do with protecting the sensibilities of Jains, but everything to do with Sangh ideas of nation building through kitchen building.

Vegetarian brahminical Hinduism is mostly a Hindi belt phenomenon, even though former PM and UP brahmin Atal Bihari Vajpayee was famously nonvegetarian. Maharashtrian brahmins who founded RSS may be strictly vegetarian but Maharashtra as a whole is almost entirely meat and fish eating. Bengali and Kashmiri brahmins are nonvegetarian as are coastal brahmin castes like the fish eating Saraswats.

In fact to cite the well-known 2006 CSDS survey on food, not only are a whopping 69% Indians non-vegetarian but 45% brahmins are also non-vegetarian. So why is a narrow vegetarian brahminical Hindu sanskriti being selectively imposed as a pan Indian cultural norm?

Culture is perhaps the compromise the government has reached with RSS in return for the Sangh’s tolerance of the government’s economic agenda. As Modi sarkar attempts to push neo liberal economics, a path Sangh outfits bitterly oppose, culture may be the one area where the government will have to cede to Sangh demands in return for cooperation, or at least no resistance.

Thus meat ban, beef ban, and (now reversed) porn ban could all be part of a metaphorical new Ram Mandir agitation tailored for NDA-II. The RSS-affliliated Bharatiya Mazdoor Sangh may have withdrawn from the general strike against labour reforms in return, as was reported, for stopping GM crop trials but the government can’t always take Sangh cooperation on economic ideology for granted without conceding ground on cultural ideology.

Yet the meat ban is politically risky when majority of voters are nonvegetarian. Vegetarianism is generally an upper caste choice, SCs, STs and OBCs being mostly non-vegetarian. Importantly, bans in general alienate the urban neo middle class, a key propeller of the Modi wave. As an impatient electorate searches for ‘aspiration’, restrictions on individual freedom and the ‘good life’ are unlikely to win approval. A photo-op with Facebook’s Mark Zuckerberg on the one hand and a government that enables social policing on the other send out rather confusing signals.

We don’t need to hear ruling party spokespersons claiming on TV that restrictions on meat are justified because mosques blare azaan, to conclude that ban on mutton is only a cultural euphemism for asserting Hindu-ness versus Islam.

Whether in the war against Nestle and Maggi noodles or against meat, the protection of the ‘pure’ Hindu kitchen from the polluting influences of western multinationals and Islamic invaders of the palate seems to be uppermost. In the caste hierarchy defined by purity and pollution, levels of pollution increase exponentially as one goes lower down the social order. In the household hierarchy, after the temple, the kitchen is the purest part of the Hindu household, where pure (and poor) brahmins were often employed as cooks.

The fixation on diet is thus to keep the kitchen pure and so by extension keep the nation pure and free of foreign influences. So meat – associated with Muslims – is supposedly anti bharatiya sanskriti. Attempts to police the modern urban kitchen are of course hopelessly counterproductive at a time when the upwardly mobile Indian’s palate is being thoroughly globalised from Italian to Mexican cuisines.

Imposing a ban on the sale of beef in J&K is probably intended as a message to the rest of India about the taming of Kashmir under the umbrella of Bharat, but has the potential to become dangerously polarising. Already there is a backlash, with PDP leader Mehbooba Mufti asserting there will be no change in policy towards beef. And does it make any sense to impose a meat ban in Chhattisgarh where tribal diets include meat? Even in Rajasthan, many Rajput castes are non-vegetarian.

Food politics is nothing but identity politics, part of the sanskritisation inducement held out by Hindu outfits. Become-vegetarian-get-a-higher-caste is the subliminal message, as if eating meat is a political act against an imaginary Hindu sanskriti. For BJP governments to impose meat bans is totally at odds with the mandate of 2014 given for a forward looking India, not for an imaginary Vedic Utopia. The Sangh’s cultural mission has to take second place to the constitutional duties of a government, because good governance is not food governance.

June 16, 2015

India: Non-Veg Is the Norm (Mukul Dube)

[An edited version of the below article appeared on scroll.in on 15 June 2015]

Non-Veg Is the Norm
by Mukul Dube

In India it is routine to hear “Nice party. They served non-veg” and “Are you veg or non-veg?” We see that the expression “non-veg” does duty both as noun and as adjective. In the former role it can stand for flesh, fish or fowl, the sole essential being that whatever it may be, it is not “veg”. In the U.K., incidentally, “veg” means not vegetarian but vegetable, as in the typical meal of “Steak, potatoes and two veg”. In the late 1970s it used to give my English girl friend much pleasure to hear people in India call themselves vegetables. “She did look like an aubergine, you know.”

In http://www.thehindu.com/todays-paper/the-food-habits-of-a- nation/article3089973.ece of 14 August 2006, Yogendra Yadav and Sanjay Kumar speak of the Hindu-CNN-IBN State of the Nation Survey. They say, “the findings [of the survey] show that only 31 per cent of Indians are vegetarians. The figure is 21 per cent for families (with all vegetarian members).” This is in the present. Historians have shown that the people of ancient India, starting with Brahmins, ate many kinds of meat including that of cattle. To call India a vegetarian country when over two thirds of Indians eat meat is imbecility. Yet vegetarianism is assumed to be the norm, encouraged or imposed by the ideologies of religion and caste.

The prefix “non-” is used to indicate negation or absence. Thus there are words like “non-combatant” and “nonsense”. It may also be used to mark a negative quality or a deviation from a norm, as in “non-attractive”. In a land of Hindus a “non-Hindu” is a deviant. In our country, because vegetarianism is wrongly assumed to be the norm, those who eat meat are called “non-vegetarians”. The expression often has a negative connotation: the eating of meat may be seen as a reprehensible act.

Vegetarianism is known all over the world: but it is considered a harmless eccentricity. Humans in nearly the entire world eat the flesh of mammals and birds and fishes. We are, as a species, omnivores, never mind all the ersatz Vedic humbug that flies around in Bharat.

It is only in our India that the expression “non-vegetarian” is found. Indians who go abroad get blank stares when they utter it. No one anywhere says “non-meat-eater” or “non-carnivore”, which would be a good deal more logical.

A meat eating family which lives in Ahmedabad in a housing society owned by Jains recently got forty letters threatening the rape of their daughter as punishment for their “criminal” food habits. It may happen that a sattvik pujari who lives in Birmingham will also face a threat. “You eat kaddu, Panditji -- you die.”

June 04, 2015

India: Police complaint against builder after 'non-veg' Marathi man denied an apartment

FIR filed against builder after 'non-veg' Marathi man denied flat
V Narayan, TNN | Jun 3, 2015, 05.56PM IST

The case was registered after complainant Vaibhav Rahate protested against the indiscrimination faced at the hands of the developer and his manager on May 4.
MUMBAI: A first information report (FIR) is registered on Tuesday with the Malad police station against a real estate developer and his sales manager for allegedly denied a Goregaon resident to buy a flat in a "veg-only" under-construction residential building. The case has been registered after the police conducted on the Zonal Deputy Commissioner of Police order after the complainant Vaibhav Rahate protested against the indiscrimination faced at the hands of the developer and his manager on May 4.

Spokesperson for the Shrinathji Group of developers said they are going to lend complete support and cooperation in the police investigation. The spokesperson said these allegations are absolutely incorrect and is a conspiracy against us for reasons best known them. "We are cooperating with the Police Department in their investigations and have already filed our say in our statement in this matter," spokesperson Sagar Bekal told TOI on Wednesday. Bekal, earlier told TOI, they were not comfortable dealing with Rahate due to his approach. The manner in which he spoke made our staff sceptical. "We need to develop a rapport with our clients during a transaction. We have already sold a flats in the project to a Sindhi buyer and a shop to a Punjabi buyer. Besides, one of the directors of our company is Maharashtrian," he said earlier.

Rahate said the case was registered on Tuesday against the builder Rajesh Mehta (47) and his manager Varun Mehta (29) for denying to sell the flat because he is a non-vegetarian. The 27-year-old complainant was taken aback to learn that he couldn't buy a flat as he was a "Maharashtrian". Both the Mehta of Shrinathji Group of developers has been booked under the Indian Penal Code section. No arrest has been made so far. The case pressure was built up by the Malad MLA Aslam Shaikh and the city Congress president Sanjay Nirupam, demonstrated protest outside the police station on May 29 to take speedy action in lodging the FIR.

Rahate, a dealer in used cars, lives in Goregaon and wanted to book a 1-BHK for his sister. On May 4, he went to the under-construction Celestial Heights on SV Road. TOI is in possession of the FIR that is filed against the developer. "I was directed to the site office where I met a staffer named Varun. He asked my name and asked me to wait outside for a few minutes. Half an hour later, he met me again. I asked him about the property rates and area, as well as a brochure. But Varun flatly told me the flats were not available for sale to Maharashtrians, Muslims and other non-vegetarian buyers. He said the developers preferred only Gujarati and Marwari buyers. I was aghast and asked if we were supposed to change our dietary habits if we wanted to buy a flat," Rahate told TOI.

Rahate immediately approached the Malad police and got his statement recorded but the police failed to take any action for 25 days. "It is only on Tuesday the case was registered. The case was registered after zonal DCP Vikram Deshmane instructed the Malad cops to conduct an inquiry and file an FIR," Rahate told TOI.

Malad senior inspector Milind Khetale said the FIR has been lodged and action will be taken after they collect necessary evidence regarding the matter.


http://timesofindia.indiatimes.com/city/mumbai/FIR-filed-against-builder-after-non-veg-Marathi-man-denied-flat/articleshow/47529534.cms

November 27, 2014

India: on 14 August 2014 Palitana was declared by the Gujarat government as "meat-free zone"


In India, The World's First Vegetarian City
After monks went on a hunger strike to push for a citywide ban on animal slaughter, the local government declared Palitana a meat-free zone. But the city's Muslims are not happy.
Shuriah Niazi (2014-10-05)

PALITANA — Jainism is one of the oldest religions in the world and preaches a path of non-violence towards all living beings. In India, about 5 million people practice it.

"Everyone in this world — whether animal or human being or a very small creature — has all been given the right to live by God," says Virat Sagar Maharaj, a Jain monk. "So who are we to take away that right from them? This has been written in the holy books of every religion, particularly in Jainism."

The mountainous town of Palitana in the state of Gujarat is home to one of Jain's holiest sites, and many residents don't want any kind of killing happening here. Recently, 200 Jain monks began a hunger strike, threatening to fast until death until the town was declared an entirely vegetarian zone.

The Jain monks on hunger strike — Photo: Shuriah Niazi

"Meat has always been easily available in this city, but it's against the teaching of our religion," says Sadhar Sagar, a Jain believer. "We always wanted a complete ban on non-vegetarian food in this holy site."

They have gotten their wish. On Aug. 14, the Gujarat government declared Palitana a "meat-free zone." They instituted a complete ban on the sale of meat and eggs and have also outlawed the slaughter of animals within the town's limits.

It's a victory for vegetarians, but bad for business for others. Fishermen such as Nishit Mehru have had to stop working entirely. "We have been stopped from selling anything in Palitana," he says. "They shouldn't have taken this one-sided decision. How will we survive if we are not allowed to sell fish? The government should not make decisions under pressure."

On behalf of other fishermen, Valjibhai Mithapura took the issue to the state's high court, which has called on the state government to explain the ban put in place locally. It will then make a decision about whether this regulation is legal. Gujarat is ruled by the Hindu nationalist BJP party, whose leader is Prime Minister Narendra Modi.

The population of Palitana is 65,000 and about 25% of them are Muslim. Local Muslim religious scholar Syed Jehangir Miyan disagrees with the ban. "There are so many people living in this city, and the majority of them are non-vegetarian," he says. "Stopping them from eating a non-vegetarian diet is a violation of their rights. We have been living in this city for decades. It is wrong to suddenly put a ban on the whole city now."

source: http://www.worldcrunch.com/culture-society/in-india-the-world-039-s-first-vegetarian-city/india-palitana-food-meat-fish-gujarat/c3s17132/

India: Mumbai's strictly vegetarian enclave gives flesh-eaters the evil eye (LA Times report by Shashank Bengali 24 nov 2014)

http://www.latimes.com/world/asia/la-fg-india-vegetarianism-20141124-story.html

Mumbai's strictly vegetarian enclave gives flesh-eaters the evil eye
Meatless fare at Starbucks in Mumbai
The case at the Starbucks in the Chowpatty neighborhood of Mumbai, India, contains only meatless fare. (Shashank Bengali)
By Shashank Bengali

In a roughly 2-square-mile patch containing some of India's priciest real estate, a firm and sometimes militant vegetarianism prevails. Most residents of this old-money section of South Mumbai are Jains or devout Hindus, and not only do they not eat flesh, but they also don't want it anywhere near them.

Eateries serving meat and seafood are all but banned, and stories abound of certain apartment buildings refusing to consider prospective residents who are what Indians call — sometimes with more than a soupcon of judgment — non-vegetarians.

"They're pretty fascist about it," says food writer Roshni Bajaj Sanghvi. "I've seen Bengali friends and others complain that they've tried to move somewhere and the building says, 'Oh, you are fish-eaters, you'll smell up the place, so we won't give you the apartment.'"
Mumbai Starbucks
The new Starbucks in the Chowpatty neighborhood of Mumbai, India, sells only vegetarian fare. Most residents in the area are Jains, who have all but banned meat from shops and restaurants. (Shashank Bengali)

A menu by prominent restaurateur Sanjay Narang that included tandoori chicken and lamb curry ticked off neighbors in an apartment building on an exclusive boulevard fronting the Arabian Sea. Narang shuttered his ground-floor establishment in 2005 after residents above reportedly spat on his patrons, dropped nails on them or keyed their cars.

So what's a global food and beverage behemoth to do in such circumstances?

If you're Starbucks — which seems intent on cracking every lucrative Indian market — you go with the flow.

The coffee chain's new outpost off palm-fringed Marine Drive doesn't sell the local-style club sandwiches or murg kathi wraps — flatbreads stuffed with spiced chicken — found at dozens of other Starbucks in India. The brightly lighted display case contains only meatless fare: a hummus and pita platter, a spicy red bean sandwich, a mushroom and sun-dried tomato filling on ciabatta.

There are no potatoes, onions or omelets in sight, either, in deference to Jains, who eschew not only meat but also eggs and root vegetables plucked from beneath the earth. Muffins, cakes and pastries made with egg are clearly labeled, in keeping with Indian law.

"It's a Jain area," explained Sanjay, a young barista. "Their preference."

Starbucks' Indian office did not respond to questions. But the menu is clearly in line with snack shops and ice cream stalls in the neighborhood that bill themselves as "100% pure veg," including doughnuts that come in eggless varieties.

"If you open a non-veg restaurant there," said Sanghvi, "even if they don't force you to shut down, you will shut down eventually because the richest people in the neighborhood are vegetarian and your business doesn't survive."
You can't make a Jain khao suey. - Basant Todi, owner of a fast-food restaurant in a strictly vegetarian area of Mumbai

India may be overwhelmingly Hindu, a religion that regards the cow as sacred, but national surveys suggest that less than half the population is vegetarian.

Mumbai, as India's long-standing commercial capital, is home not only to native Marathis but also sizable minorities of Muslims, Zoroastrian Parsis, Christians from western India and Bengalis from the east — all generally non-vegetarians. Some of the city's best-loved dishes include meat and seafood: Persian-inspired lamb cutlets, aromatic chicken biryani and the pungent dried fish known as Bombay duck.

But perhaps because of metropolitan Mumbai's sheer density — 21 million people packed into a narrow strip along the Arabian Sea — residents have carved out enclaves where they can live among those who eat and worship as they do.

The penchant seems to run strongest in South Mumbai near Marine Drive, a sea-hugging thoroughfare that in British colonial days was dubbed the Queen's Necklace because its streetlights resembled a string of pearls. Patrons line up outside "Veg and Proud" restaurants that promise "Jain Food Available."

Many of the gently decaying old apartment blocks are occupied almost exclusively by Jains or well-connected merchant families from the neighboring state of Gujarat, who are strict vegetarians. (Prime Minister Narendra Modi, a Gujarati, served visiting heads of state an all-vegetarian menu at his inauguration in May.)

The influx of these groups has not sat well with some native Marathis.

"Marathis don't get accommodation of their choice because they are Marathis and non-vegetarian," local lawmaker Nitesh Rane said recently. He was attempting to explain a tweet in which he urged Mumbai residents to start "cleaning up all the Marathi hating gujjus from there once for all."

The Starbucks sits near a series of Gujarati-owned diamond boutiques and sweet shops and next to the Shree Krishna Hindu Merchants Club, a members-only establishment named for a Hindu god. The club naturally forbids meat (although it was long known for hosting underground high-stakes card games).

To the west lies Malabar Hill, the city's toniest district and site of a famous Jain temple, where many grocers don't stock eggs and the handful of stalls that sell frozen meat and fish have faced occasional pressure to close.

Basant Todi, whose family runs Kurries and Burries, a fast-food place across from Starbucks, said: "Ninety percent of the people in this lane are Jains. If you have non-veg items, they will avoid you."

His tiny, colorful eatery features a typically eclectic Mumbai menu, including nachos and tom yum soup. But whereas its first location, in a suburban office park, serves Thai curries and khao suey, a Burmese noodle dish, here it has excised those dishes because they require onion and garlic.

November 10, 2014

India: 'Bharatiya Sanskriti Rakshaks' - Dictating the culinary choices of students (Janaki Nair)

The Hindu, November 10, 2014

Dictating the culinary choices of students

by Janaki Nair

With a new government led by Narendra Modi in place, the ‘Bharatiya Sanskriti Rakshaks’ have been emboldened to demand separate vegetarian mess in institutions of higher education

A recent attempt to revive culinary segregation, reportedly among the well-fed denizens of institutions of technical learning, with the endorsement of the Ministry of Human Resource Development (MHRD), is designed to control what students eat on campus. In response to the anguished plea purportedly by some parents of youngsters who join IITs, IIMs and medical schools across the country, the MHRD has thought fit to ask these august institutions to report as to what steps they are taking to safeguard Bharatiya sanskriti (Indian culture).

The immediate provocation is what the complainants — one being Shankarlal Satendra Kumar Jain, speaking on behalf of parents — call the propagation of Paschyatik sanskriti (western culture) through the sly introduction of eggs, meat and fish into the diets of the hard-working students who make it to these institutions (at least one complaint has come from Kota, Rajasthan, which hosts the academic centres that prepare students to crack the tough entrance exams to these institutions).

In a letter sent to several institutions of higher learning, the ‘Bharatiya Sanskriti Rakshak’ as the group describes itself, claims that previous complaints to the MHRD fell on deaf ears, and met with the response: “IITs, etc are institutions of learning, not for [saving] religion.” With the new government led by Narendra Modi in place, the ‘Bharatiya Sanskriti Rakshaks’ have been emboldened to demand separate vegetarian mess in these halls of learning.

‘Meatarian cuisines’ not western

We know too well that “meatarian cuisines” (a term coined by social activist and academic Kancha Ilaiah) are no western imposition. It calls for a high degree of wilful ignorance on the part of Indians to make such an assertion.

The Kodavas’ famed love for pork (and rum), even at weddings, may make the Rakshaks shudder, but most wedding guests are happy eating it. The Nairs and Chettiars; Mangaloreans and Kurubas; Nadars (Hindu and Christian) and Gowdas; even the Gowd Saraswats are no closet ‘meatarians’. Enough said.

But here is incontrovertible evidence from K.S. Singh’s painstaking and meticulous Peoples of India project: “In spite of the higher value attached to vegetarianism, only about 20 per cent of [Indian] communities are vegetarian. There are vegetarians who eat eggs, fertilised or non-fertilised. There are also vegetarians who abstain from onion and avoid garlic. Men are mostly non-vegetarian; women consume alcohol in a number of communities. Smoking is common, chewing of tobacco and the use of snuff is also very widespread, and the chewing of betel is common in several communities.” He concluded: “We are, therefore, largely a drinking, smoking and meat-eating people.”

It is the dangerous ignorance of what happens, and is supposed to happen, in universities that is of more interest here. For some time now, feminists, among others, have made efforts to point out that a university is not, and cannot, be a family. It is structured precisely to encourage critical thinking about naturalised spaces such as the family, about such ascribed categories such as caste and religion. There is much learning in universities and institutes of higher education but, equally important, there is much unlearning too — of habits, of attitudes, of stereotypes and of prejudices — as students of all castes, tribes, regions, languages and sexualities mingle, in the process learning tolerance for others.

Cultivating tolerance

Tolerance is not just a passive putting up with but an active acceptance of, and engagement with, difference. This is why legions of students, in different parts of the country accept the imposition of one regional cuisine as a culinary limitation of their mess cooks, rather than as a perpetration of violence on their food cultures. They realise that new institutional spaces fashion whole new ways of being. So many students set aside their taste for mustard sauce, fermented fish, coconut gravies, and goat head curry until they can go home to satisfy their taste buds.

It is striking that the call for the “separate” mess comes a full circle from a century ago, though emerging at a very different point. In the early twentieth century in the princely state of Mysore, for instance, caste-based hostels were established as a way of ensuring greater inclusion of those previously excluded from institutions of elementary and higher education.

Adi Karnatakas, Lingayats, Kurubas and Vokkaligas were able to enter schools and colleges in the big towns only because of the sectarian hostels in these places. The preservation of their distinctive food cultures was the premise on which families allowed attendance at school. (They still retained some injunctions against women’s education).

We have travelled a long way from those days: our democratic republic carved out a new space in the university system, through which new futures could be imagined. After a brief interregnum of communal dining, are we returning to a newly secularised caste order? And is it just a co-incidence that this call comes at a time when we may be justifiably proud of the greatest achievement of all: namely, that our students and faculty members are finally reflecting the complex mix of tribe, caste, region, religion, gender, and sexuality that constitutes our democratic republic?

There are clearly many reasons to urgently educate the petitioners, especially since their ignorance contradicts the other current move to ensure a requisite level of patriotic pride in the (largely imagined) ancient past while striving to achieve global rankings. Even Ayurveda, with which our present Minister for Health and Family Welfare Harsh Vardhan is so enamoured, is replete with ‘meatarian’ recipes: anthropologist Francis Zimmermann reminds us that Ayurveda sanctions the use of deceit, if necessary, to urge those who are hesitant to eat meat for therapeutic purposes.

Will institutions capitulate to the new demand? Will the petitioners next demand information about the food habits of the teachers, and staff and whether they are of a satvik or a tamasik quality? We don’t know yet, but if they do, it will be an aggressive assault on civilisational values, and not their protection.

(Janaki Nair is Professor of History at the Centre for Historical Studies, Jawaharlal Nehru University.)

November 01, 2014

India: Modi Govt. seeks action report from 16 leading technology schools following letter by RSS volunteer to segregate vegetarian, non-vegetarian

The Hindu
NEW DELHI, October 29, 2014


Govt. seeks action report on IITs’ "tamsic" food

Pheroze L. Vincent

IIT Madras has 12 messes, including a vegetarian mess, that cater to more than 8000 students.

RSS volunteer writes a letter to HRD Minister Smriti Irani

The Union Ministry of Human Resource Development (HRD) has forwarded a letter from a Madhya Pradesh based ‘swayamsevak’ to the directors of all 16 Indian Institutes of Technology (IITs). The letter from SSK Jain, a grain trader from Katni in MP, is addressed to HRD Minister Smriti Irani, with copies marked to Prime Minister Narendra Modi and BJP president Amit Shah. He accuses IITs of giving “kusanskar” or "bad culture of the West to students through food."

He writes, “The children who have started practicing non vegetarianism have saddened their parents by their ‘tamsic’ behaviour… It is the call of the parents of India that IITs and other institutions segregate their dining halls for vegetarians.”

Tamsic refers to foods like meat, onion, garlic and alcohol which are considered dullness inducing in Hindu scriptures. Saatvic refers to others foods which are not prohibited for consumption.

The letter, in Hindi, was forwarded by Undersecretary AK Singh to the IITs with a covering letter, also in Hindi, on October 15. It asks the directors to keep the ministry informed of action taken on the above letter. Copies of both letters are with this paper.

IIT Madras Director Bhaskar Ramamurthi told this paper that the institute already has a separate vegetarian mess. “We have 12 messes that cater to more than 8000 students. There are different messes for Telugu cuisine, North Indian food and so on. A few years back there was a demand from a few students for a vegetarian mess, so one of the 12 messes was made exclusively vegetarian. More than 400 students use this mess,” he told The Hindu over phone.

Neither Ms. Irani nor Higher Education Secretary Satyanarayan Mohanty responded to queries from this paper. Mr. Jain told this paper that he has admitted his son, who is studying accountancy in Indore, in a dharamshala that serves vegetarian food.

“We see many families which are all mixed up. There are Sindhi fathers and Punjabi mothers in the same family and their children get married to Muslims. It all starts when you mix up food. Wrong food spoils one's mind. That’s why I made this request as I am a member of the Rashtriya Swayamsevak Sangh and a supporter of the BJP. I knew that this government would understand,” he said over phone.

IIT Delhi student Nikhit Agrawal said that non vegetarian food has been stopped in the messes from this semester and kiosks on campus had stopped non veg food earlier this year. “The reason given was that a suitable supplier could not be found,” said Agrawal, who is vegetarian. “In IIT we don’t really have a voice to question such decisions. If the institute tells the mess secretary that certain products are not available, we just accept it.”

September 05, 2014

India: The food habits of a nation - analysis from a survey in August 2006

The Hindu, August 14, 2006

The food habits of a nation

Yogendra Yadav and Sanjay Kumar

Is India a predominantly vegetarian country? How are eating habits related to caste, community and region?The Hindu-CNN-IBN State of the Nation Survey throws fresh light on Indian attitudes to food, drink and tobacco.

New Delhi: Food habits and dietary preferences are of considerable interest to a wide variety of scholars. Those who study Indian culture have often wondered if the image of India as a predominantly vegetarian country is correct. Market analysts want to know about the new eating habits of the Indian middle class. Economists think of food as the measure of well-being. Despite such widespread interest, there have been very few attempts to study the food habits of the Indian population. The Hindu -CNN-IBN State of the Nation Survey is one of the few such attempts. The poll, conducted between August 1 and 6, is based on interviews with 14,680 respondents, spread across 883 villages and urban areas in 19 States.

Off the mark

The survey confirms the widespread impression that the popular image of a vegetarian India is off the mark. The late Professor Kumar Suresh Singh analysed the data of the People of India project to show that a majority of our communities are non-vegetarians. The present survey fixes figures not only for communities but also for individuals and families.

The findings show that only 31 per cent of Indians are vegetarians. The figure is 21 per cent for families (with all vegetarian members). Another nine per cent of the population is `eggetarian,' or vegetarians who eat eggs.

Vegetarianism has a predictable pattern: women are more likely to be vegetarian than men and so are those above the age of 55. But there is no broad correspondence between age and vegetarianism. Among the young, the figure is only slightly below the national average.

The findings show that vegetarianism is a function of inherited cultural practice rather than individual belief. Religion and community matter: as many as 55 per cent of Brahmins are vegetarians. The corresponding figure for Adivasis is 12 per cent. Hindus who worship every day are more likely to be vegetarian, but the majority of all Hindus are non-vegetarian. Interestingly, eight per cent of Christians are also vegetarians.

Coastal States

The survey shows that regional location matters more than caste or community. As expected, the lowest proportion of vegetarian families are in coastal States such as Kerala (two per cent), Tamil Nadu (eight per cent), Andhra Pradesh (four per cent), Orissa (eight per cent) and Bengal (three per cent). Most land-locked States, especially in the west and north, are places with the highest proportion of vegetarian families: Rajasthan (63 per cent), Haryana (62 per cent), Punjab (48 per cent), Uttar Pradesh (33 per cent), Madhya Pradesh (35 per cent) and Gujarat (45 per cent).

The survey also throws light on some changing food habits due to the influence of `modernity.' Tea or coffee is consumed by 77 per cent of the people every day. Cold drinks are yet to catch up: only four per cent consume it every day. But this figure goes up to 30 per cent if irregular consumers are included. The consumption is markedly higher among the young. A little less than half of urban India and a little less than a quarter of rural India consume cold drinks.

Smoking is widespread. Twenty one per cent smoke cigarettes or bidis every day. But there is no evidence of the rise of smoking among the youth.

Similarly, there is no evidence that more youth are drinking. Thirteen per cent drink regularly or sometimes. The highest incidence is among the middle-aged (between 36 and 45 years) and among communities where there are no taboos on drinking.

But these findings could be an underestimation as nearly two-thirds of those polled believe that drinking has increased in their locality over the last decade. This is true even in Gujarat, where prohibition is in force. An overwhelming majority is in favour of state action to prevent the spread of alcohol consumption. Every survey conducted in the last decade has reported similar levels of support for state-enforced prohibition.

The Hindu -CNN-IBN survey also provides evidence on the nutritional quality of food and the extent of food deprivation. A majority report that the quality of their food intake is better than what it was 10 years ago and better than what their parents ate. The same is true of the intake of nutritional ingredients such as milk for children, and pulses and cereals. Many scholarly studies have pointed to the decline or stagnation in the consumption of pulses and cereals, but this is not reflected in the perceptions of the people. But there is an underclass comprising the bottom one-fifth that reports a decline in the quality of food consumption.

Alarming signal

The most alarming signal from this survey comes in response to a question about the experience of hunger. As many as 35 per cent say that, at least once during the last year, they or someone in their family could not have two square meals a day. Seven per cent say this happened `often.' This incidence is higher among the Dalits, the Adivasis, and the urban and rural poor. The survey is a reminder that hunger is not related only to natural calamities or famine. It is a living everyday reality in our country.

April 21, 2014

Saeed Naqvi » India: non vegetarian majority with a vegetarian ruling class?

http://www.risingkashmir.com/india-non-vegetarian-majority-with-a-vegetarian-ruling-class/

India: non vegetarian majority with a vegetarian ruling class?

by Saeed Naqvi

The Hindu newspaper, which has its main office in Chennai, has asked its employees not to bring non vegetarian food to the dining room because the smell offends vegetarian members of the staff.
Is it an illiberal step? In the times we live, dietary restriction, or license, would be the wrong measure to gauge liberalism in a newspaper office.
In a country as varied as India, generalizations too must be resisted. Beef is taboo in the Hindi belt but not elsewhere. Mention of pork in Moradabad and Rampur would be an invitation to a riot. But every decent home in, say, Mizoram would have piglets in a pen at the entrance.
This infinite variety is the bulwark and insurance against uniformity. Chennai’s plentiful fish may no longer be allowed in The Hindu dining hall but its consumption in this the most non vegetarian of states will continue unabated.
Quite frankly, one does not know what pressures operated on The Hindu management to issue the edict. Was it reckless non vegetarianism of the new employees or their squeamishness which resulted in the notice? Is there a clash of generations, of castes? It is a sociological study.
As a non vegetarian with a Catholic palate, I endorse vegetarianism once a day, even some days in a week. This is the custom in countries like Turkey and Iran, known for their cuisine. Pakistani hospitality is overwhelming but I sometimes fear that the people make a statement with a culture of excessive red meat.
During my years in Chennai as a journalist, I was fortunate to have struck a chord with S. Balachander, the great Veena player, who cooked chicken curry for me in his house in Mylapore, the abode of Brahminism in South India. The chicken came with a string attached to it. I had to side with him in the epic battle he was waging against a renowned Carnatic singer, S. Semmangudi. The music community was divided.
Was Swathi Thirunal, the young prince of Travancore state in the 19th century, a good enough composer to have his portrait adorn the Music Academy, the very heart of Carnatic Sangeet, alongside the great trinity – Thyagaraja, Syama Sastri and Muthuswamy Dikshitar? Of course yes, said Semmangudi. Over my dead body, yelled Balachander and proceeded to cook one more chicken for me. He won.
The least provincial part of Chennai was the Madras Club, on the Adyar. The club accepted its first Indian member in 1963, celebrated Deepawali as Guy Fawkes Day until 1982 and served fare which would not amuse the present management of The Hindu – bull’s hump, boiled overnight in salt and sliced into steaks. It was the Madras variant of Oxtail – famous in Spanish cities known for bull fights.
The march of time has taken its toll of colonial exoticism. Idli and dosa are back on a varied menu.
By flying the banner of vegetarianism, The Hindu has in fact joined the mainstream newspaper houses like The Time of India, Hindustan Times and The Indian Express. In these establishments even garlic and onion are taboo. These ingredients are also banned in the famous “langar” or mass feeding at the great Sufi shrine in Ajmer, but the argument is different. In establishments mentioned above, these are banned because “we don’t like it”. In Sufi shrines these ingredients are prohibited so that the food is acceptable to the largest number. The Hindu management could have achieved the same effect employing a gentler argument.
In large parts of India, most notably in the Hindi heartland, urbanity is being overwhelmed by a mofussil invasion. The non vegetarian Hindu elite in Lucknow evolved because it had crossed over from its feudal enclaves or the old cities to the cantonments and the Civil Lines. This elite is being replaced by a substantial mofussil intake, less cosmopolitan and more devout. It will keep calendar photographs of Gods under the glass top, and possibly even insist on a small puja in the adjacent room.
First, the black ties and the cummerbunds disappeared, then the shervanis receded. Slowly the khan-e-samaan (the keeper of the kitchen) faded away with his recipes. The aabdar (classical bar man) mutated into a character in the hospitality sector. Society changes as it must. One must credit some of it to growing egalitarianism. In the twirl of transformation one permanent fixture always puzzles me. When will “English wine and liquor” shops merge with “theka sharab desi” or “country liquor” vends? We are the only country in the world with institutionalized separate liquor outlets for the rich and the poor.

November 16, 2012

Non-vegetarians lie, indulge in sex crimes, NCERT textbook says

The book titled New Healthway: Health, Hygiene, Physiology, Safety, Sex Education, Games and Exercises reportedly said that non-vegetarians "easily cheat, tell lies, they forget promises, they are dishonest and tell bad words, steal, fight and turn to violence and commit sex crimes."

http://timesofindia.indiatimes.com/india/Non-vegetarians-lie-indulge-in-sex-crimes-NCERT-textbook-says/articleshow/17244516.cms

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SEE ALSO : New Healthway is a apparently a sports textbook series. Published by S. Chand and company.

The description says: New Healthway Series * This Series Of Nine Illustrated Books Teaches Children About Their Health, Hygiene, Physiology, Environment, Physical Education, Games & Safety Measures. * The Present Upgraded Edition Has Been Extensively Revised And Supported With Relevant Illustrations To Suit The Present Day Requirements. Multi Colour Edition

April 30, 2012

Kalpana Kannbiran: Regulating cultures through food policing

From: The Hindu, May 1, 2012

Kalpana Kannabiran

5 injured in ‘beef festival' melee at OU Beef festival: police asked to probe two professors' role Attempt on student's life: conflicting versions found Beef festival: Osmania University continues to simmer

Organising a food festival can hardly be described as an act promoting hatred between students or communities.

The controversy over the Beef Festival recently organised on the campus of Osmania University in Hyderabad and the threat of professors being investigated by the police for “instigating” the organisers needs to be understood in the context of the larger politics of food and policing of food practices.

Across the country, different communities in different regions have widely varying food habits. It is also well known that food is closely linked to ideas of the sacred and the profane — and must vary along the scale of social diversity. The dense nesting of beliefs related to food extends from what vegetables may be consumed, whether meat may be consumed or not, which kinds of meats are food and which not, which kinds of meat are deemed vegetarian, and whether animal products come within the definition of meat or not.

Ideas about eating

Ideas about food also extend to who can eat together; within a family, who consumes which parts of an animal's body; what is the sequence in which people in a family eat, depending on gender, generation and social status; whether vice chancellors, judges and peons can partake of the same feast at the same time — or in earlier times or even today in more self declaredly caste ridden locales whether the “chuhri” can even dare to ask for fresh cooked food from “chowdhriji” — to recall Omprakash Valmiki's Joothan. And further in the caste context, who must not be sighted by a Brahmin man while he is in the vulnerable state of ingesting food — the shudra, a menstruating woman, pigs, dogs — all to be equally banished from sight.

Because food is surrounded by thick religiosity, there are days and times of the year and cycles in a month or in a reproductive lifetime when certain foods are proscribed and others mandatory. There are also rigid rules around the slaughter of animals and the preparation of meat for consumption — meat consumers do not eat all meats and do not eat the same meat at any place. The acceptance of meat as food is determined by whether the slaughter of the animal has been appropriate. And there are castes who were condemned to eat only carrion, not animals freshly slaughtered for consumption. There are communities in Andhra that share the hunt with the tiger — they believe the tiger leaves enough of its prey for its human kin — with a delicate balance in mutual food security in the deep forests. When religions proscribe the killing of animals, communities of believers who live in hostile and difficult mountainous terrain may drive a herd off a cliff and strip and dry the meat to meet a year's supply of meat. Even with people and communities that eat meat, there are places and times when meat may be eaten — and these vary widely as well. While a religious occasion for some may be marked by the abstinence from meat, for others it is marked by the sacrifice of an animal, its ceremonial preparation and its distribution in a prescribed manner among kin.
Attitude

Ideas of purity, danger, potency, malevolence, uncleanness, tastes (not individual but social) and aesthetics thickly overlay our attitude to food. Faint hearted but brahmanical consumers of meat can swoon or get terribly sick at the sight of a butcher at work, or the sight of “unclean” parts of the animal body — entrails, head, hooves and so on. The same could be the case with lovers of fish when they see a beach overlaid with dry, pungent fish or the baskets of fish vendors on the train on their way to the market. Similarly too, it is not uncommon to find strong negative reactions to snake gourd, bitter gourd, and several other vegetables, not to speak of cooking oils from vegetarians. There are of course caste hierarchies in vegetables and oils too.

Its life giving and life sustaining quality also makes food the medium through which faith is expressed, through sharing on particular auspicious, festive occasions. Whom food is shared with and how is determined by status and social location ranging from “poor feeding” to mutual exchanges of festive food. There is then the renunciation of certain foods as acts of faith (temporarily or permanently) or as an acknowledgement of loss and mourning. It is not uncommon to hear of people giving up their favourite food on the death of a loved one. And of course giving up food is a way of renouncing life itself.

Change in habits

There are also histories of food habits that show that they change over time: the beef eating Vedic brahmin is a well known example.

Among the meats that are consumed in India are chicken, goat, fish and other aquatic creatures, frog, dog, pork, monkey, beef, buffalo, a variety of insects, field rats, deer, a range of birds, some reptiles and many, many more. Across this entire range of food, there are some we might love and relish, and others we might recoil at the mention of. What we relish and what we find unthinkable depends on religion, caste, tribe, and social location, after which individual taste plays a role. The diversity in food habits is part of the plurality of cultures and the right to consume, accept and share food, privately and in festivity, is part of cultural expression.

To the extent that culture is a matter of politics, food becomes the mobilising point for politics. The ubiquitous blessed food that believers partake in at places of worship now gets distributed in street-corners to believers and non-believers alike in every neighbourhood. This is part of an aggressive proclamation of religiosity demanding acceptance as an act of faith from all — often spreading tension that has the police in full force out on the streets for days.

We have sizeable communities in India who eat beef and pork — and these are the two meats on the Indian subcontinent that are used to stoke collective emotions in ways that present polarised stereotypes. Yet we know that the realities of beef and pork consumption defy these stereotypes. There is, however, a distinction between the two: beef is traditionally consumed not just by non-Hindus but by subaltern castes as well, a reality that is denied by the dominant castes.

In this context, if there is a hegemonic cultural formation across or within a religious group that proscribes or stigmatises the consumption of certain kinds of foods, a central part of resistance and of cultural assertion is to share that food publicly. Acquiescing to one proscription will pave the way for another, and the intolerance to diversity in food habits and through food to plural cultures will spiral upwards.

The choice of whether or not to partake of the feast is one an individual makes. In the recent beef festival organised on the campus of Osmania University, there were no reports of any coercion or force-feeding of beef to unwilling people. The people who were there went because they wanted to be there and were people for whom beef was not taboo. The argument on the need to take action against spreading hatred can scarcely be sustained. Even more irrelevant is the suggestion that professors were instigating students — it was a gathering of consenting, free thinking adults.

The organising of a food festival is not a matter for courts to interfere with or order an investigation into. There are more pressing matters related to life and liberty that wait endlessly to get a hearing.

(The author is Professor and Director, Council for Social Development, Hyderabad. Email: kalpana.kannabiran@gmail.com)

January 29, 2012

Madhya Pradesh: Non veg food dropped and dress code in university after pressure from Hindu Right student group

From: Times of India
MPBOU takes back decision
TNN Jan 19, 2012

BHOPAL: In yet another incident of moral policing by the activists of Akhil Bhartiya Vidharthi Parishad (ABVP) , the Bhopal based Madhya Pradesh Bhoj Open University (MPBOU) has decided to drop the non-vegetarian menu from the list of the canteen.

The ABVP workers demonstrated in protest against the non vegetarian meals being included in the university canteen menu.

When contacted, vice-chancellor of MPBOU, Prof SK Singh said that the university has decided to take back the decision of including non-vegetarian meals in the menu of the canteen. "A tender regarding the catering was floated by the university. It was just a routine practice of floating the tender for catering service in which non-veg was also included. However, we have decided to drop it from the menu after a section opposed the step," Prof Singh said.

Meanwhile, a spokesman of the ABVP said that " non -vegetarian food is served no where in the campus. Such institutions are the temple of education and serving such food is against the ethics." In a release on Wednesday he said, "this act should condemned."

On Wednesday ,the ABVP threatened to continue its agitation and succumbing under the pressure, the VC dropped the non-veg dishes from the menu.

In Bhopal, a dress code was introduced in MLB girls college after a move initiated by the ABVP last year. Amidst resistance from students, the dress code was implemented from January 2 this year.

January 12, 2012

Madhya Pradesh's law banning cow slaughter is discriminatory and arbitrary

Economic & Political Weekly, 14 January 2012

Editorial

Strange Notion of Communal Harmony: Madhya Pradesh's law banning cow slaughter is discriminatory and arbitrary

The Madhya Pradesh (MP) government has put forward a strange reason for amending the Gau-Vansh Vadh Pratishedh (Sanshodhan) Act or cow slaughter law to introduce far more stringent provisions than the earlier Prohibition of Cow Slaughter Act 2004. It believes that this is in the interest of communal harmony in the state. The amended Act provides for harsh punishment and grants the police extremely arbitrary powers. It essentially criminalises the eating habits of millions of citizens, especially Muslims, Christians, dalits, and a large number of Hindus too. The punishment now for cow (and calf) slaughter will carry a minimum of one year and maximum seven years' imprisonment along with a fine of Rs 5,000. Even storing or transporting beef will now be punishable with a minimum term of six months, which can be extended up to three years. The most contentious provision in the law is that a "competent authority" has been empowered to "enter and inspect any premises" where he has "reason to believe that an offence under this Act has been, is being, or is likely to be committed", and take necessary action. More importantly, the onus is on the accused to prove his or her innocence. Given the way the police and the legal system function, such a provision is more than likely to be abused as it allows scope for wide interpretation. Add to this the fact that the present MP government has a history of targeting the state' s religious minorities, one can see that far from helping communal harmony, the law is likely to inflame passions.

But it is not just from the point of view of minority rights that this Act seems discriminatory. Those protesting against Karnataka's Prevention of Slaughter and Preservation of Cattle Bill, 2010 (which also has stringent provisions) have pointed out how it is anti-farmer and anti-poor. Farmers, including those who do not eat beef themselves, usually sell old cows to the butcher in order to buy new cattle stock. This not only provides meat to many families who find beef an affordable source of protein but also services the indigenous leather industry that supports a large workforce. In fact, dalit organisations in Karnataka (where there is also a BJP government) have been in the forefront of the protest against this bill becoming law. They have consistently pointed out that in the face of rising food prices, banning cow slaughter and thus beef would be akin to violating the fundamental rights of the dalits. The Karnataka Bill also goes further than the earlier law by prohibiting the slaughter of she-buffaloes, their calves, bulls and male and female buffaloes. On the other hand, the existing Karnataka Prevention of Cow Slaughter and Cattle Preservation Act, 1964 stipulates conditions for killing calves (including those of female buffaloes) and cows. Only buffaloes, bulls and bullocks that are 12 years old or more, or not fit for breeding or milking, are permitted to be slaughtered under the 1964 law.

In the long and ever simmering debate on cow slaughter and beef eating, the lines have always been drawn between the religious minorities, dalits and lower caste Hindus on one side and the (mostly, though not always) upper caste Hindus on the other. History has been repeatedly roped in to prove either side's contention. Historians like R S Sharma and D N Jha have thrown the weight of their research in support of those who say that beef eating was routine in the Vedic period. It was the later and growing nod to caste consciousness that termed meat eating, particularly beef eating, as unclean.

States like Gujarat, Karnataka, Jharkhand and Himachal Pradesh already have laws against cow slaughter, while Orissa and Andhra Pradesh permit the killing of cattle other than cows if the animals are not fit for any other purpose. There are minimal restrictions in other states and none in West Bengal and Kerala. While the right wing and Hindutva parties make no bones about their assertion that a total ban on cow slaughter is their aim, the Congress too has time and again played the cow protection card especially in the north. Yet in Karnataka, the non-BJP opposition has come out strongly against the new bill on cow slaughter even though this is an issue that most political parties prefer to shy away from. Above all, what the changes in the law in BJP-ruled states like MP and Karnataka bring out is the BJP governments' lack of concern for anyone who does not endorse the party's set of beliefs. By criminalising people's choice in something as personal as what they choose to eat, these governments are demonstrating their total lack of respect for diversity and their cavalier disregard of rights guaranteed to everyone, including the minorities, in a democratic system such as the one that prevails in India.

http://epw.in/epw/uploads/articles/16992.pdf