Research on secular philosophers and cremationists

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Adam, a PhD candidate at the University of Chicago, returned to Benares and stayed at my place again. This year, he aimed to conduct preliminary research for his upcoming study in India. Although he wanted to study Hindi, he had decided to go to Mussoorie for that purpose. Adam was interested in two main subjects: laborers at construction sites and Doams (the individuals who work at cremation sites). Accompanying him this year was his fiancée, Megan, who is conducting research for her school, Smith College, in Boston, on secular Indian philosophers. She was looking to gather data on philosophers active between 1850 and 1940.

Megan had initially gone to the University of Mysore but had not found any useful resources due to a lack of assistance. Frustrated, she left Mysore and came to Benares with hopes of better luck at BHU. She wanted to visit the BHU library and consult with professors from the philosophy department. I enlisted the help of a friend from BHU, who guided us through the university. Our first stop was the International Students Center, where we met an officer who directed us to the head of the central library.

When we met with the head of the library, both Adam and Megan were impressed by the facilities at BHU, noting that the library was far superior to that of the University of Mysore. They praised the helpfulness of the staff at BHU. Megan was asked to write a formal request for permission to use the library, and after submitting it, we were granted access to the books. We toured the library with a few staff members who showed us around. Megan found several valuable books for her research, but unfortunately, the books were too old and fragile to be photocopied.

Instead, she had to request digital copies. The library staff asked us to return in five days to collect the digital formats. Afterward, we visited the philosophy department and met a professor who was more interested in showcasing his own work than in discussing Megan’s research. He spent an hour talking about his books before finally asking what Megan needed. She explained her research, and he suggested she return the next day to explore the philosophy department’s library, which he claimed contained relevant books.

Returning home, Megan felt positive about the day’s progress, especially after the promising experience at BHU, which contrasted sharply with her frustrating visit to the University of Mysore. I was pleased for Megan’s successful research day. Adam, meanwhile, wanted to interview a Doam, so I took him to Harishchandra Ghat and introduced him to a contact I had met while working on CBC’s documentary *Myths and Might*. We met at the ghat, and he took us to the electric crematorium where he worked. This was my first visit to an electric burner, and it turned out to be the perfect setting for Adam’s interview.

Over the next few hours, Adam and Megan asked the Doam various questions about his personal life, social status, and experiences of discrimination. To show his appreciation, Adam wanted to give a gift, so I asked the Doam about the nearest sweet shop. The Doam explained that they preferred alcohol over sweets, so we ended up buying him a bottle of whiskey instead.

Delhi Gay Pride 2009 – afterparty

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Megan and Adam were running late, so I told them to head off while I stayed behind for the party. I wandered around and eventually stopped at a bus stop, where I sat for a while. Two people, who seemed to be from rural areas, came and sat next to me. It appeared that they had also witnessed the parade and were discussing it. One of them was visibly angry about the parade. He was cursing the government and the event organizers, expressing his frustration that people were openly mocking Indian culture and that the government was allowing it.

His remarks suggested he hadn’t explored the historical and cultural aspects of Indian traditions. For instance, the *Ramayana* includes references to hijras with practices similar to those of modern gays, the *Kamasutra* discusses homosexuality, and the temples at Khajuraho feature numerous sculptures depicting same-sex relations. It seemed clear that his views were influenced by a limited understanding of Indian cultural and historical context. I haven’t visited Khajuraho, but I have read the Ramayana and looked at the Kamasutra. From these sources, it seems that India has a very old gay culture, which was accepted in society but became criminalized by the British.

After spending an hour wandering around, I returned to the place where the bus was supposed to start from. There, I met a 20-year-old student from Delhi University. I was sitting near the bus when he came over and sat next to me. He said that attending the parade had made him feel more confident and open. He mentioned that he had been shy before the parade, but the experience had helped him overcome his shyness and embrace his identity with greater assurance. He wanted to talk to me about a problem he was having with his boyfriend.

He said that his boyfriend had stopped communicating with him and had slapped him a few months ago in front of his friends. He was very upset about this and sought my advice. Despite the situation, he mentioned that his boyfriend used to love him a lot, and he found it hard to believe that they could ever break up. He was deeply in love with him. I advised him to wait a while, keep trying to contact his boyfriend, and see how things developed. He seemed quite relieved and happy to hear that he should make an effort to stay in touch.

I asked him if he had told his parents about his boyfriend, and he said no, because he was afraid they would be angry if they found out. I then asked if he would like to marry his boyfriend, and he said that’s what he wanted. When I inquired whether he thought his parents would ever accept him marrying a man, he was silent for a moment and then said no. I also asked if his friends knew about his boyfriend, and he said they did, but only a few were supportive. Most of his friends just made fun of him.

He sought my advice on how to dress to look attractive at the party. He had an extra sleeveless t-shirt that he had bought specifically for the occasion, and he also had a piece of cloth that he wanted to wrap around his waist to enhance his look. Although I’m not a fashion expert, I did my best to help him look his best. As I spoke with him, I wondered what might happen if he were forced into a marriage with a woman. He had no need to marry someone of the opposite sex, and it would be detrimental for both him and his potential bride. Many homosexual individuals in India are coerced into such marriages, which seems like a grave injustice to me.

I also noticed something interesting: many homosexual individuals were calling each other by feminine or humorous names, such as using the word “randi” (slut). I didn’t quite understand why they did this. While hijras often adopt feminine names, homosexuals usually don’t, but it seemed that they enjoyed using these names among themselves. Additionally, I found it notable that homosexuals were making fun of hijras. On the bus ride to the party, there were quite a few hijras on board as well.

Hijras are known for their distinctive clapping and hijra songs. All the hijras on the bus were singing their songs and clapping in their traditional style. However, a group of homosexual individuals being interviewed on the bus continuously mocked the hijras. They would say things like, “Oh my God! Where did these hijras come from, these randis…” At one point, a guy even stood up and loudly asked if anyone had a one-rupee coin to give to the “randi hijras,” so they would stop clapping and singing. Although there was no malice intended, it was clear that they were making fun of the hijras. Despite this, everyone seemed to be in good spirits, and it was a fun ride overall.

I really enjoyed that bus ride and will never forget it. The atmosphere was vibrant—people were laughing, singing, hugging each other, and playfully teasing one another. It was so much fun. Eventually, the bus stopped, and we arrived at M Lounge Bar in Sector 15, Noida. I had expected it to be a place with just some food, drinks, and conversation, but it turned out to be much more than I imagined. In fact, it was a disco. As soon as I stepped in, everything I saw was completely new to me, as I had never been to a disco before.

People were dancing, drinking, hugging, and kissing—I had never seen anything like it before. There was a bar in the disco, and I decided to have a drink, but I didn’t realize how expensive everything would be. While entrance was free for parade participants, the drinks, food, and cigarettes were quite costly. I had a shot of whiskey and a bottle of beer, but I still wanted more because the atmosphere was so thrilling. I was having a fantastic time. Finally, I had to leave the disco to buy some alcohol from a shop. Before I did, I ran into the organizer, Mr. Amit Agrawal, and chatted with him for a while.

He was too drunk to have a meaningful conversation, so he directed me to speak with one of the other organizers, a 25-year-old student. He mentioned that he was also gay. When I asked if he had informed his family, he said, “No.” I inquired whether he thought his parents would approve of him marrying his boyfriend, and he said he wasn’t sure. However, he was certain that he wouldn’t want to marry a girl. He mentioned that they had organized the parade without any financial assistance from NGOs, institutions, or charities. The entire event was funded by a group of gays, who had contributed their own money to make it happen.

He was quite intoxicated and gave me his mobile number, asking me to call him the next day for further discussion. After our conversation, I returned to the disco, where the party was in full swing. Everything I saw there was entirely new to me. I saw many gay couples kissing, hugging, and dancing together. One couple, with a 60+ year-old man and a 20-year-old, stood out—they had the longest kiss I’ve ever seen, lasting for about two hours. There were also hijras with their partners, and I observed them kissing as well. Additionally, a few lesbian couples were present.

It was clear that the regular patrons of the disco were taken aback; they would sit in a corner, watching the scene with shocked and curious expressions. It was evident they had never witnessed anything like this before. I don’t think any of the regular patrons danced that night; they were simply observing what was happening. It was such a fun experience. At first, it felt a bit strange and I was shocked, much like the other regulars, but after a few minutes, everything seemed normal. I felt like everyone was just enjoying themselves, and the most important thing was that they were happy. The sense of freedom and joy was palpable, and it was truly awesome to witness.

It was amusing when one of the guys came up to me, started dancing, and touched my butt. I wasn’t sure how to react at first, but after a few seconds, he left me and joined someone else. I appreciated how he respected my feelings, and I think we should extend the same respect to others. None of the LGBTQ+ individuals made fun of me, insulted me, or tried to disturb me because I was straight. I don’t understand why straight people often make fun of or insult LGBTQ+ individuals. Why can’t straight people respect gay people’s feelings in the same way they expect their own feelings to be respected?
Now that the party was over, I headed back home. I really enjoyed the party—it was an incredibly fun night. Participating in and supporting the parade, along with the exciting party, felt like one of the best things I had ever done for myself. I was scheduled to talk with two members of the organizing committee the next morning, and I was looking forward to it. However, when I called them, both said they had drunk too much the previous night and just wanted to sleep. As a result, I couldn’t speak with them. I will try to talk with them the next time I visit Delhi.
Mr. Amit had asked me to help organize a Gay Pride Parade in Benares as well, but I’m unsure if the city is ready for such an event. Overall, my experience was fantastic, and I genuinely enjoyed participating in the parade. I witnessed the struggles faced by the gay community in India, listened to their concerns, and spoke with many of them. Ultimately, I believe that they deserve equal rights—equal rights in all aspects of life and social acceptance. Although I don’t know how long it will take for them to achieve equal rights in India, it is clear that gaining social acceptance will be a long and challenging process.
The gay community exists everywhere in the world, though it may be hidden in some places due to social pressure and more visible in others due to increased awareness, education, and liberalization. I recently read a newspaper article about an NGO working with the gay community in Varanasi. The article mentioned that the NGO was assisting 1,500 gay individuals in the city. However, I believe this number is an underestimate. The actual number is likely much higher, as many gay people choose not to make their relationships public due to societal non-acceptance.
The gay community exists everywhere in the world, though it may be hidden in some places due to social pressure and more visible in others due to increased awareness, education, and liberalization. I recently read a newspaper article about an NGO working with the gay community in Varanasi. The article mentioned that the NGO was assisting 1,500 gay individuals in the city. However, I believe this number is an underestimate. The actual number is likely much higher, as many gay people choose not to make their relationships public due to societal non-acceptance.
Gay culture is private, and it’s unreasonable to assume we should know or judge what happens behind closed doors. Such thoughts are misguided. Outside of private spaces, everyone—whether homosexual or straight—engages in similar activities. When a person is born in India, they are entitled to basic human rights, including freedom of speech, freedom of thought, and equal rights. Gay culture represents a different perspective, nothing more, and everyone has the right to their own beliefs and ways of living.
Some people prefer relationships with the opposite sex, while others are attracted to the same sex. Just as those who are attracted to the opposite sex deserve to pursue their relationships freely, so too should those who are attracted to the same sex. If we advocate for equal rights, then gay individuals should be afforded the same rights as everyone else on this planet. Imagine being forcibly married to someone of the same sex; it would be an incredibly difficult situation if you were not inclined toward that relationship. The same consideration should be applied to everyone who views homosexuality as abnormal. It’s worth reflecting on.

Delhi Gay Pride 2009 – parade

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I attended the Delhi Gay Pride on the 26th and was thrilled to experience it firsthand. Having heard so much about the vibrant and festive nature of gay pride festivals, I was eager to see it for myself. I arrived in Delhi on the 24th, and Adam and Megan joined me for the parade. Although they had initially planned to go to Benares, they changed their flights to come to Delhi and be part of the event with me.

They had arranged for band performances to provide music. When I arrived, around two thousand people were already present. I asked the organizer about the expected turnout, and he mentioned that while last year they had anticipated about 500 attendees, they ended up with around 1500. This year, they were hoping for about 2500 participants. He also noted that media support had been strong the previous year and was expected to be similar this year. Indeed, there were numerous media representatives covering the event. The police were also present, though it was unclear whether their assistance was a formal obligation or a voluntary act of support, but they were definitely helping.

I spent my time wandering around and observing the festivities. Initially, I had planned to speak with the participants, but once I arrived and saw how joyful and immersed they were in the celebration, I decided against interrupting them. What struck me the most was that the parade included not just gay individuals, but also many straight people and families. There were numerous foreigners as well. I spoke with a few of them about their reasons for attending, and they all gave similar responses—primarily, they were there to support the cause.

The organizing committee had provided masks for those who wished to conceal their identities, and many participants, including straight people and families, chose to use them. While I understand that gay culture is still not fully accepted in India, which might explain why some in the LGBTQ+ community wore masks, I was puzzled by the presence of masks among straight participants. If they were so reluctant to be seen, I questioned why they were participating at all. I believe that it’s important for everyone to step forward and openly support the cause; only through such visibility and advocacy can the gay community in India achieve the recognition and acceptance it deserves.

I overheard some LGBTQ+ individuals speaking with the media. When asked about their experiences, they all shared similar sentiments: they feel ridiculed and believe they lack equal rights. As the parade began, the atmosphere was charged with energy, joy, and happiness. The band had started playing, and everyone was in high spirits. Many people danced with their partners, while others danced alone, waving the rainbow flag high. The parade was scheduled to start at 5 PM, but as with many things in India, it was delayed. This was the first time I didn’t mind the delay.

Finally, around 5:45 PM, the parade began. The vibrant energy, joy, and happiness I witnessed were only matched by a previous experience I had in Mehndiganj in 2007 during a rally against Coca-Cola. There was loud music, people jumping, shouting, dancing, and laughing—it was exhilarating. The atmosphere and the people filled me with an incredible sense of energy. A massive rainbow flag, carried by nearly twenty people, was a highlight of the parade. They jumped and danced with it, creating a stunning visual effect. The music was vibrant, and the whole scene was absolutely exhilarating.

The participants of the parade were very modern and liberal in their attire. Many had customized masks, caps, hats, and outfits. I saw several girls dressed in just shorts and bras, adorned with tattoos—something quite uncommon in India. The hijras also attended, dressed in a way that was noticeably different from their usual attire. As the parade began to move, more and more people joined in. A large number of students arrived, and by this point, the crowd had swelled to around 3,000 participants. Many onlookers stood along both sides of the road, watching the parade with interest.

I noticed people emerging from restaurants and shops, eagerly joining the festivities. The participants carried a variety of banners, posters, and flyers, each with different slogans emblazoned on their clothing and bodies. Many participants had their faces painted in vibrant rainbow colors. I had brought around 100 HIV & AIDS educational pamphlets to distribute among the crowd, and Adam and Megan kindly helped me with this task. We handed out the pamphlets quickly, but I noticed an interesting pattern: while some people were hesitant to take a pamphlet, others were very eager. A few individuals even approached us specifically asking for one.

One elderly man took a pamphlet and returned to Adam, expressing a desire to discuss the material inside. Adam asked the elderly man to speak with me, and he approached me with a question. He asked if I worked in HIV & AIDS, to which I confirmed. He then inquired if I supported the gay community and gay rights, and I affirmed that I did. However, he raised a surprising point. He questioned how I could support gay rights while working on HIV & AIDS, asserting that gays are responsible for the spread of HIV worldwide. His tone was somewhat agitated, and while I wanted to engage in a discussion about his perspective, the parade was moving, so I handed him my business card and suggested we continue the conversation at a later time.

He never reached out to me again, but it was disheartening to hear him blame the gay community for the spread of HIV & AIDS. While it’s true that gay men are at a higher risk of contracting HIV compared to heterosexual individuals, that doesn’t mean they are solely responsible for its spread. Many argue that gay people often practice safer sex compared to straights. I believe that the Indian government’s handling of HIV & AIDS programs and the corruption within the public health sector play a larger role in the spread of the disease, rather than the gay community itself.

I also spoke with a gay man who was interviewed by a journalist. He mentioned that he had been in a gay relationship for the past five years and was proud of it. He pointed out that gay individuals are often more knowledgeable about safe sex and STDs than heterosexuals, highlighting that education and awareness are crucial in managing health risks. The journalist asked him if he had informed his family about his sexuality, and he shared that while his father was aware, his mother sometimes referred to him as part of the hijra community. It’s clear that many people still confuse gays with hijras, not understanding the differences between them.

When the parade reached Jantar Mantar, it came to a stop for a series of speeches by social activists, gay rights supporters, NGO representatives, and a few participants. Some of those who had been wearing masks during the parade removed them when they took the stage. It was striking to see the shift in their demeanor—from being shy earlier to confidently expressing themselves in front of the crowd. The change in their confidence was palpable and marked a powerful moment of visibility and solidarity. The speakers declared loudly that they were no longer shy and were proud to be gay.

The speeches covered various topics, including Section 377 and other LGBTQ+ rights issues. As a symbolic gesture, the organizer invited everyone to light a candle. I joined in and lit a candle myself. With the parade concluded, the focus shifted to the party, which was set to begin at 9:30 PM at M Lounge bar in Sector 15, Noida. It was around 7 o’clock, and the organizers asked participants to regroup at 8:30. They had arranged several buses to transport everyone to the party venue. I was eagerly looking forward to the celebration.

Who actually gets married? A motorbike dowry story.

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A question that has always been on my mind is: who actually gets married—the bride and groom or their families? It’s common to hear about weddings, but sometimes the stories surrounding them make me question who is really getting married—the couple or their families. I recently attended my cousin’s wedding, which was a traditional village wedding, quite different from the more modern weddings in Indian cities. I was particularly interested in the concept of dowry, so I asked my cousins about it. One cousin shared a surprising story about the dowry.

The bride’s family was required to give a motorbike as part of the dowry. They asked the groom which motorbike he preferred, and he chose a Bajaj Platina. The bride’s family purchased this bike about two months before the wedding. However, after buying the bike, they informed my cousin’s family of their choice. My uncle, however, didn’t like the Bajaj Platina and preferred a Hero Honda bike. He insisted that the bride’s family return the Bajaj bike and buy a Hero Honda instead. Since the bride’s family had already paid for the Bajaj Platina, it was difficult for them to return it and get their money back.

They explained that the groom had specifically requested the Bajaj Platina, which is why they bought it. But my uncle argued that they should have consulted him instead of the groom. Since the groom works in Korba, a city about 30 hours away by train from our village, my uncle said the bike would not be used by the groom and should be used by him instead. To resolve the issue, the bride’s family involved the bride. They asked her to tell the groom’s siblings that she preferred the Bajaj bike over the Honda, hoping to convince my uncle.

Despite her efforts, my uncle refused to accept the Bajaj bike. He insisted that it should be a Hero Honda, which was his choice. Eventually, the bride’s family had to pay a penalty, return the Bajaj bike, and buy the Hero Honda. This bike was neither the groom’s nor the bride’s choice; it was simply my uncle’s preference. The bride’s family lost about Rs. 10,000 in the process. It was astonishing to see how the bride and groom had no control over their own wedding. Why ask for a bike if it wouldn’t be used by either the bride or groom? Who was really getting married—the bride and groom or my uncle? I saw my uncle driving the new bike the day after the wedding. I wonder when the bride will get to use the bike her father purchased for her.

After the wedding, the bride moved into the groom’s village house but stayed there while he returned to his work in Korba. I asked my cousin about this, and he explained that village tradition requires the bride to live with her in-laws for at least two years after the wedding. So now, while the groom is in Korba, the bride is left in the village, managing household chores and taking care of her in-laws. At just 19 years old, the bride would have loved to move to Korba with her husband. Instead, she is stuck in the village, where she spends her time cooking, cleaning, and looking after her in-laws. She would have preferred to continue her studies, which would have been easier if she lived with her husband in Korba. I hope that someday, these traditions will change and women in India will have equal rights. For now, though, there is hope for a better future.

Coca-Cola research for book

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I worked with the American writer Mr. Michael Blanding as his translator and local assistant for two days, on June 14th and 15th, in Mehndiganj. Mr. Blanding is writing a book titled *Coke Machine*, which explores the Coca-Cola issue and will be published by Penguin Publications, USA. I first met him on June 14th at the Lok Samiti’s office in Mehndiganj. While Michael has previously written articles about the Coca-Cola issue in Colombia, this book will also address problems in India, Colombia, and Mexico. One of his notable articles is “Coke: The New Nike?”

Broken pipes of Rain harvesting system at Mirjamuraj Police station

Before working with Michael, I was aware of the issues in India and Colombia but did not know that Mexico was also affected. Michael informed me that Mexico is the largest market for Coca-Cola products, and now faces severe problems with obesity and other health issues. Obesity was not prevalent in Mexico a few years ago, but with the increased sales of Coca-Cola products, the obesity rates have also risen. He also mentioned that Coca-Cola and Pepsi are planning to introduce coconut water in India, which struck me as odd. I doubt they will be able to offer a truly natural product, as it will likely be mixed with chemicals.

We interviewed about ten people, visited Coca-Cola’s rainwater harvesting sites at various locations, and examined their wastewater discharge system. I had hoped for improvements, but the situation remains unchanged. We visited two rainwater harvesting sites: one on the rooftop of the Agriculture Research Center in Kallipur village and another on the rooftop of the Mijramurad Police Station. Neither site was operational, with most pipes either broken or jammed. At the Agriculture Research Center, staff reported that Coca-Cola had set up the site about two years ago to create a positive impression.

 

However, it ceased functioning within a few months, and despite notifying Coca-Cola officials, no repairs were made. The rooftop now overflows, and the rainwater harvesting system is entirely nonfunctional. The well, intended to capture and recharge groundwater, was completely dry, and residents said they had never seen water in it due to jammed pipes. The situation at the Mijramurad Police Station was similar. Most pipes were broken or jammed, and local residents, including a journalist and police officers, confirmed that the site stopped working a few months after its installation, with no subsequent maintenance from Coca-Cola.

Residents near the Coca-Cola plant reported significant water shortages, blaming the company for their problems. They noted that water scarcity was not an issue before Coca-Cola arrived in Mehndiganj. Many showed us their dry wells and nonfunctional hand pumps. Farmers now purchase water for irrigation because their bore wells no longer work. Wealthier individuals with submersible pumps sell water to poorer farmers. We visited two ponds dug by the village committee, which are different from Coca-Cola’s sites. The committee had chosen land with lime-rich soil to filter the water effectively.

They connected nearby villages to the pond through pipes, allowing rainwater to flow into the pond and recharge groundwater. It appeared that the village committee’s efforts were far more effective than Coca-Cola’s. Nandlal Master, President of Lok Samiti, mentioned that Coca-Cola had conducted groundwater testing through an agency called TERI (Tata Environmental Research Institute), which recommended that the company leave Mehndiganj. Based on my observations over the past three years, I agree that Coca-Cola should exit Mehndiganj. I am eager for Michael’s book to be published and hope it will support the people of Mehndiganj in their struggle.

 

The God got sick :)

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Yesterday was an important day for the Jagannath Temple to celebrate a festival called Rathyatra. People from all over India visit the temple to participate in a ritual where the deity is bathed with water throughout the day. It is believed that by evening, the deity becomes unwell due to the prolonged bathing. Typically, sweets are offered in temples, but once the deity is said to be sick, offerings change to parwal (a type of vegetable) and basil soup. This soup is then distributed among the people as a blessing. Following this offering, the temple is closed for the next fifteen days.

Parwal and basil soup is an Ayurvedic remedy commonly prescribed for cold and cough. The idea is that this medicinal soup will help the deity recover. During these fifteen days, the temple gate remains closed, except for a daily opening to offer the basil and parwal soup. After the fifteen days, it is believed that the deity will have recovered, and the statue is taken out of the temple on a chariot and brought to Lord Jagannath’s Sasural (in-law’s) temple near Rathyatra, to allow the deity a period of respite after the illness.

In Benares, the deity is taken to the Sasural temple, while in Puri, the statue is brought to Lord Jagannath’s aunt’s temple. The statue remains there for two days, after which a large fair is organized. In Benares, the statue is paraded on a chariot and placed on the main road near Rathyatra Crossing for three days. After the fair concludes, the statue is returned to the temple. These are the only three days in the year when the Jagannath Temple in Benares is without its statue. This festival is known as Rathyatra.

While the fair in Benares is significant, it is not as large as the one in Puri, which is enormous. Last year, over ten million people attended the Puri fair.

Frustration in villages

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I visited my village after being away for ten years, and I saw many changes that made me sad. I used to think that Indian villages were still safe, but the reality was quite different. I remember that there used to be a pond right in front of my village house, but now half of it is covered with clay and other waste. India’s purchasing power has increased significantly over the past fifteen years, and while people are buying more products, they lack proper waste disposal methods.

I don’t blame the people for this issue; rather, I think the government has failed to address waste management effectively. These are relatively new problems for India, and there is a clear need for education on proper waste disposal. Traditionally, throwing rubbish outside the house was part of Indian culture, but in the past, the waste was made from natural materials. Cows and other animals, which have always roamed freely in India, used to help dispose of this natural waste. Today, however, our trash is largely plastic and chemical, which these animals cannot decompose.

Villagers have started buying packaged products and often discard the waste in open spaces or ponds, leading to the degradation of places like the pond in front of my village house. People do not realize how this will affect their lives in the future. When I discussed this with the villagers, they showed little interest. They believed that covering the pond was a solution because it would reduce the water and consequently the mosquitoes. Covering the pond isn’t a proper solution to mosquito problems; proper cleaning and maintenance could have achieved that.

I also wanted to see an old well near the pond that had personal significance to me—my brother had fallen into it about fifteen years ago. To my surprise, there was no sign of the well, just plain ground. My cousin informed me that they had completely covered it up. This decision was shocking and baffling. I understand the importance of wells for recharging groundwater and was dismayed to see such a crucial resource discarded. The villagers claimed the well was no longer useful for two reasons: fear of accidents and the water quality. They could have covered it with a screen to allow rainwater to pass through but chose to seal it entirely.

I observed that everyone in the village uses plastic products in their daily lives and disposes of them improperly. There is a lack of awareness about the impact of plastic waste. It is crucial for the government to step in and address these issues by introducing environmental studies in schools and making them compulsory. Villages face significant challenges now, including a decline in the quality of education. Students often attend school, pass time by massaging their teachers’ feet, and leave with degrees that do not equip them for real-world jobs. This lack of practical education leaves them unprepared for city life, leading to social and economic struggles.

The frustration from their isolation and the exposure to city lifestyles, like seeing girls in short skirts, can lead to unhealthy behaviors. Many young men, feeling disconnected and frustrated, may turn to brothels, contracting diseases like HIV due to ignorance about safe sex practices. Additionally, the use of gutka, a chewing tobacco, is prevalent among youth and is a leading cause of mouth cancer in India. The prospect of a global water crisis is often discussed, and given the current state of affairs in India, it seems possible that India might face severe water scarcity in the future. We have severely depleted our rivers, deforested much of our land, and are now threatening our groundwater.

Pesticides banned in other countries are still used in Indian agriculture, often without awareness of their harmful effects. The Indian government appears to lack effective control over these issues, and the situation could escalate into a major crisis. While the world is working to repair environmental damage, India seems to be exacerbating the problem. If environmental quality dictates living standards, India could face the worst living conditions globally within the next fifteen to twenty years. I hope the Indian government will eventually address these problems, but by then, it might be too late.

Behavior of ghosts in villages

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I have always been intrigued by people who believe they are affected by ghosts and who go to great lengths, such as visiting babas or exorcists, to rid themselves of these supposed spirits. I’ve wanted to learn more from individuals who claim to have been haunted by ghosts or who have had ghostly encounters. Recently, I had the opportunity to meet a few people who feel possessed by ghosts and believe these entities are ruining their lives. A few days ago, I was in my village for my cousin’s wedding. I used to discuss ghost stories with him and my other cousin, and they shared some fascinating tales about ghosts in their village.

They mentioned a place where people who believe they are possessed go to seek relief. After the wedding, I asked my cousin to take me to this place, which was about 5 kilometers from the village. We navigated narrow paths, observed the picturesque village life, and finally arrived at the location where people come to be freed from ghosts. It was the tomb of a Muslim baba who had passed away many years ago. Locals believe that this baba had supernatural powers to combat ghosts and that he can still help even after death.

There were two tombs: a small one and a large one. We visited the small tomb first. I was told that Thursday is a special day for this place, attracting more visitors, although I’m not sure why Thursday is significant. Since it was Friday, I hoped there wouldn’t be many people. However, I was shocked to find about 30 families who had set up temporary shelters there. I noticed that these shelters lacked basic amenities like stoves or beds; people cooked outside and slept under the open sky. The temporary shelters were used mainly in case of rain. As I walked around the tomb, I encountered several distressing sights. I saw three people chained to a tree.

I approached one of them and sat nearby. Another man sitting there invited me to join him, and fortunately, he began explaining what was happening. He described his great distress due to ghosts. He explained that he had come there with his brother, who was also chained to a tree. The brother used to work as a tailor in Mumbai, while his brother worked in a factory in Ludhiana. One day, his sister-in-law called, reporting that her husband was behaving strangely and would not come home. He was exhibiting odd behaviors, making strange noises, and so on.

His condition seemed to suggest possession by ghosts to his brother, who instructed his sister-in-law to bring him to their village immediately. This man left his job in Mumbai to care for his brother. When I asked how he knew his brother was possessed, he claimed to have supernatural powers and experience with such matters. Upon arriving in the village, they took the possessed person to the tomb. The person resisted staying there and would often try to escape, which led them to chain him to the tree. He said his brother was haunted by several types of ghosts: one was an Aghori, another a Chamar, and others of different castes.

He explained that he inferred this from his brother’s actions, such as drinking his own urine (indicative of an Aghori) and spitting in his food or tearing his clothes (which he associated with a Chamar’s behavior). The final confirmation came from his conversation with the baba, whose tomb was there. I was puzzled when he mentioned speaking with the baba, as I knew the baba had died years ago. I asked him again, and he indicated the tomb, leading me to believe he was referring to one of the people present. My cousin clarified that he was talking about the baba whose tomb was there. According to him, after praying at the tomb, the baba communicates through the people’s tongues.

The baba never appears in person; instead, he allegedly possesses individuals and speaks through them. It was astonishing to hear such beliefs. The idea that the baba speaks through possessed individuals was difficult to grasp, but I continued to listen. I asked if he had ever been attacked by ghosts himself, and he loudly claimed that ghosts had continuously tried to attack him. However, because he also possessed some supernatural abilities, they could not harm him. He recounted an incident where, while riding his bicycle, he fell and broke his head after being struck by a ghost.

When I asked if he saw the ghost, he said no, but he believed it was a ghost due to the nature of the incident, which felt different from a mere accident. We then returned to his brother, and the affected person’s wife arrived with their six-month-old child, questioning her husband about who had inflicted the ghost upon him. I heard the affected person mention a name, but his wife disagreed, arguing that the person named was not capable of causing such problems. She insisted that he must provide the correct name and said they would keep him chained until he did. It seemed they had a specific name in mind and wanted it confirmed through the affected person’s responses. The affected person’s brother claimed the ghost was making him lie.

I asked the brother if his sibling felt any better since arriving at the tomb. He confidently stated that the baba’s help had significantly improved his brother’s condition after two months of confinement. It was distressing to think of a young man, around 26-27 years old, being locked up for two months. The brother also lamented the financial and time losses due to the ghost. He had left his job two months ago and was now financially depleted, yet he was determined to remain and fight the ghost. I was deeply troubled by the destruction of lives due to such beliefs. The sight of the six-month-old baby was particularly heartbreaking.

I suggested that they should consider seeing a doctor, but the brother proudly insisted that if his brother had a mental problem, he would be open to seeing a doctor. However, he believed that the problem was indeed ghostly and not a mental issue, as confirmed by the baba. It is hard to believe that such beliefs persist in the 21st century. I was even more saddened by the presence of numerous children who had been living there with their families for months. I wondered how these experiences might affect their future, as they might grow up to seek out exorcists or visit tombs themselves.

After speaking with the affected person, I walked around and saw two others also chained to trees. I wanted to speak with their families but found only a few children playing nearby. Many others were present, making strange noises, some talking to trees, walls, or even rubbing their bodies on the ground and screaming. It was disheartening to see so many people wasting their lives in this way. I decided to visit the second tomb, about 2 kilometers away from the first. The situation there was similar but seemed more organized, with some convenience stores nearby.

I witnessed an intriguing incident where a person, seemingly possessed, fainted, and his family made him drink Coca-Cola. After drinking, he seemed rejuvenated and resumed his activities, which humorously suggested that even ghosts might have a taste for Coca-Cola. As it was getting late and I needed to return to Varanasi, I left the place feeling both shocked and saddened. After returning to Benares, I spoke with several people, many of whom also believed in ghosts. Some explained that there are 8.4 million forms of life, including ghosts, and that everyone becomes a ghost at some point. Others described ghosts as having both good and bad varieties, with the bad ones causing trouble.

One friend told me a story about a haunted village where ghosts supposedly urinate or defecate on food left out overnight and create disturbances while the resident sleeps. Another story involved a ghost who smokes beedis in a locked room, with people providing beedis when the ghost knocks. They believe the beedis are consumed by the ghost despite the room being locked. I read an article about an English ghost in Bihar, believed to be a British soldier who wanders his cemetery. People offer him toast, coffee, and cigarettes, and if they forget, he reportedly harms passersby. The ghost is described as appearing as a British soldier with a sword.

Some people believe that ghosts arise from unnatural deaths or improper death rites, which seems unfair to me. I spoke with Aghoris, who suggested that while ghosts might exist, they usually do not bother others unless provoked. I prefer this perspective over the fear of ghosts. I often think about ghosts due to their frequent mention in my society. While many are afraid of ghosts, I am more concerned about street dogs or police behavior at night. My friends have mentioned the concept of “flashbacks,” where one might see or hear things that aren’t actually there.

This phenomenon, which I’ve experienced myself, can be mistaken for ghostly activity. If it persists, seeing a doctor is advisable, though many attribute it to ghosts and seek out exorcists or babas, often at great personal cost. I am considering creating a video documenting individuals who believed they were possessed by ghosts, only to find relief through medical treatment, in hopes of helping others reconsider their approach. I’m unsure if this idea will be effective, but I would like to pursue it if my resources permit.

Group wedding of 32 poor couples

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Lok Samiti organized another group wedding for 32 underprivileged couples on May 10th this year. It was a grand event, with over 8,000 attendees. I arrived around 1 PM and saw families bustling with preparations for the wedding, everyone was brimming with excitement. The wedding was held at a Hanuman Temple near Rajatalab, Varanasi. Given the temple’s limited space, the event was set up in an open area behind the temple. They had erected a tent with a beautifully decorated stage for the couples.

Lok Samiti also arranged food for the attendees of the wedding. The main objective of organizing a group wedding is to eliminate dowry practices and assist underprivileged individuals in getting married. Since the wedding is officially registered and managed by Lok Samiti, the groom’s family is legally bound by a document that prohibits them from demanding any dowry from the bride’s family, either now or in the future. I find this approach commendable. All the couples who married under these conditions were so impoverished that they would have been unable to afford a wedding on their own.

Lok Samiti gave bicycles to all the grooms and sewing machines to the brides so that they can be self dependent. Actually a lot of people come to Varanasi city area from the villages to work and the idea behind giving bicycles is that these people can use theses bicycles to come to Varanasi and work. The same idea is behind giving sewing machines as well, that the brides could do some sewing work and make some money. A lot of people from different parts of India and abroad had donated money to make this noble event true. I was responsible to bring some foreign donation.

Lok Samiti’s members had been collecting donations for the past three months and, ultimately, they raised a total of Rs. 2,60,000, which included cash, grains, clothes, and other items. The MP from the Rajatalab area was the largest donor, contributing Rs. 66,000, while his wife was the second-largest donor, providing sarees worth Rs. 15,000. Many others also made generous contributions, giving a variety of gifts and supplies. I was also encouraged to contribute, but unfortunately, I was unable to due to the current economic situation and a lack of work. Last year, I had donated clocks to all the couples on behalf of Sanjeevani Booti.

Lok Samiti appointed representatives in various villages to find individuals interested in participating in the group wedding. These representatives approached villagers to gauge interest and initially selected the men. They then informed these men about the available women and facilitated introductions between their families to arrange the marriages. I heard that some of the couples had traveled from other districts. The couples varied widely in age; some appeared to be over 40, while others seemed as young as 15 or 16. However, Lok Samiti assured that they only select participants who are over 18.

Lok Samiti had initially organized the group wedding for 30 couples, but there were concerns that not all 30 might be present. In the end, however, not only did all 30 couples show up, but two additional couples also decided to get married on the spot. These two new couples selected their partners from among the guests and informed Nandlal Master, the President of Lok Samiti. Although Lok Samiti had prepared only 30 specially designed wedding chairs, they quickly arranged for two additional regular chairs to accommodate the extra couples, ensuring that all 32 couples could be married.

This group wedding was somewhat different from a traditional Hindu wedding. Instead of the usual rituals, the ceremony began with the couples adorning each other with flower garlands. The grooms applied sindoor to the brides’ heads, and the couples then held hands as a symbol of their lasting relationship. Instead of the traditional fire ritual, they circled the Hanuman temple seven times. After completing these key elements, the families were free to carry out any additional rituals or customs they wished. Once the seven circles around the temple were completed, the couples returned to the tent to continue with the remaining ceremonies.

It was truly enjoyable and fascinating. This year’s wedding felt more progressive from the brides’ perspective, as all the brides were asked to unveil their faces. In last year’s event, the brides had their faces covered with their sarees. Although the brides initially appeared on stage with their faces covered, Lok Samiti later instructed them to reveal their faces. It was quite a sight to see 32 couples getting married simultaneously. Overall, my experience was positive, though there were a few aspects that puzzled me. For instance, I noticed some brides seemed to be sleeping, which gave the impression that they were either uninterested in the marriage or that the ceremony held little significance for them.

Lok Samiti is planning to organize a group wedding for 51 couples again next year on May 10th. They have chosen this date because it is the wedding anniversary of the MP (Member of Parliament) from the Rajatalab area. Since he is always the largest donor and a key supporter of this event, they have decided to hold the wedding on this date annually. I’m excited for next year and look forward to seeing all the brides and grooms excited, joyful, and fully awake.

Elections in India

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It was election day in Delhi yesterday. Mr. Naveen Chawla, The Chief of Election Commission of India also went to vote and found that his name was not in the list. His name was in the deleted list. It became news and all the TV channels started talking about it. The employees of Election Commission did something and finally Mr. Naveen Chawla voted. It has always been a issue for general people that they go to vote and find that their name is not present in the voting list. How can this happen that they forget the name of the Chief of the Election Commission of India?

Later Mr. Chawla said that there was some confusion because he had changed his apartment a few months ago and that is why his name was also shifted to the other list. But everybody knows that it was only an excuse. Media people were saying that they had seen the list and his name was in the deleted list. Well, whatever the reason was, the Election Commission of India should not say anymore that they can organize elections well. Now it is good evidence for the world that proves the quality of elections in India.