#Pranav Jeevan

[dailyanarchistposts]

India witnessed the rise of two large protest movements in last 2 years which saw millions taking to streets against the oppressive laws passed by the government. These were the Anti-CAA protests against the discriminative Citizenship Amendment Act (CAA), and the farmers protests against the 3 pro-corporate farm laws. During the Anti-CAA protests, the loudest voices of dissent have been the women, from housewives to grandmothers, lawyers to students, women across India have been at the forefront of this struggle. This female-driven political awakening has been most jubilantly epitomized by the sit-in protest at Shaheen Bagh, drawing a cross-generational, largely female crowd never seen in India before [1]. Then came the farmer protests, where millions of farmers took to streets to fight the anti-farmer legislation that was passed in the Indian parliament and to highlight the issues of agrarian crisis which has been growing in India for the last few decades. In these protests, there is an unprecedented solidarity being displayed in the daily rallies that draw out thousands of people all over Indian cities. There are no visible leaders calling out to people to protest in one mode or another, yet the country has found a way to speak truth to power [2].

The Shaheen Bagh protest was led mostly by Muslim women, in response to the passage of the discriminative and unconstitutional CAA passed by Parliament of India and the police attack on students of Jamia Millia Islamia University. Protesters agitated not only against the citizenship issues of the CAA, National Register of Citizens (NRC) and National Population Register (NPR), but also against economic crisis, rising inequality, police brutality, unemployment, poverty and for women’s safety. The protesters also supported farmer unions, unions opposing the government’s anti-labour policies and protested against attacks on academic institutions. The protest started with 10–15 local women, mostly hijab wearing Muslim housewives, but within days drew crowds of up to a hundred thousand, making it one of the longest sit-in protests of this magnitude in modern India. The Shaheen Bagh protest also inspired similar style protests across the country, such as those in Gaya, Kolkata, Prayagraj, Mumbai, Chennai and Bengaluru. The protesters at Shaheen Bagh, since 14 December 2019, continued their sit-in protest in New Delhi using non-violent resistance for 101 days until 24 March 2020 when it ended due to COVID-19 pandemic outbreak.

Most of the women who came to Shaheen Bagh protest were first-time protesters, mostly homemakers, who were standing up to the government [3]. This was the first time they came out on a national issue which cut across religious lines. Some came with their newborns and children and some were grandparents. The women were center of protests and men supported them from the sidelines. They were creative and strategic. They governed their worlds quietly from the background and knew when a crisis needed them to cross invisible boundaries and step into the foreground. They emerged into the public space to collectively confront a looming crisis [2]. Armed with thick blankets, warm cups of tea and songs of resistance, these women have braved one of the coldest winters Delhi faced in the last 118 years [4]. These women were drivers of this protest, joining in irrespective of caste and religion, taking turns to sit-in at the site. They broke down the historically prevailing gender binary of patriarchy and took control. They also destroyed the popular imagination claiming Muslim women as powerless and lacking agency.

Shaheen Bagh in many ways typifies the protest movement that erupted across India as it was leaderless. No political party or organization could claim to be leading the protest. Instead, it was fueled primarily by these women who were residents of working-class neighborhoods of Shaheen Bagh. Since it was a leaderless protest, it could not be terminated by a few prominent organizers [5]. When they tried to “called off” the protest citing interference of political parties and security threats, the women of Shaheen Bagh rejected it and decided to continue the protests. The movement had no formal organizers and thrived on a roving group of volunteers and the local women’s tenacity alone. The lack of leaders also confused the police who are clueless on whom to approach to make these women vacate the site.

The protesters were supported and coordinated by a diverse group of more than hundred volunteers, including local residents, students and professionals. These volunteers organized themselves around different tasks such as setting up makeshift stages, shelters and bedding; providing food, water, medicine, and access to toilet facilities; installing CCTV cameras, bringing in electric heaters, outside speakers and collecting donations [6]. Donations includes mattresses, an assortment of tables that form the foundation of the stage and endless cups of steaming tea that provide warmth on cold winter days. Local residents formed informal groups which coordinated security, speakers, songs, and cultural programs that happened on these makeshift stages. People distributed tea, snacks, biryani, sweets and other eatables at the protest site. Some donated wood logs to keep the protesters warm. Collection drives for blankets and other essentials were organized through social media. A health camp was also set up beside the camped protesters which provided medicines for them. Doctors and nurses along with medical students from different medical institutes and hospitals voluntarily joined for the purpose [7]. A group of Sikh farmers from Punjab came and set up a langer (free community kitchen) in the area.

The space was decorated with art and installations [8]. Stairways leading to the closed shops in the vicinity of the protest circle were transformed into a public library and art centre by student volunteers from Jamia along with the young children of Shaheen Bagh. Protest art became the voice of resistance and dissent during the event, and the area was covered in murals, graffiti, posters and banners [9]. A reading area called “Read for Revolution” had been set up with hundreds of crowd-sourced books as well as writing materials [10]. A nearby bus stop was converted into the Fatima Sheikh-Savitribai Phule library, which provided material on the country’s constitution, revolution, racism, fascism, oppression and various social issues [11]. Public reading spaces were created for the cause of dissent and to amplify the idea of education amongst the protesters of Shaheen Bagh. Since a majority of women of Shaheen Bagh have stepped out of their homes for the first time, this was an attempt to bring these women closer so that they read and facilitate the social change they exemplify. Besides young children, senior citizens, working people, domestic workers and many from Shaheen Bagh and nearby areas were occupying the area, choosing books or picking up colors and chart paper, while some also come to donate their old books and stationery.

लड़ो पढ़ाई करने को, पढ़ो समाज बदलने को (Fight To Read, Read To Change)

The children who were present alongside parents also participated in the protest. Most of these children would visit school in the morning before joining their parents at the protest site, which became an art space for many children [12]. They would express their thoughts and join in the protest through storytelling, poetry, puppetry, singing and painting. Student volunteers engaged the local children in reading, painting and singing, and held informal reading lessons.

Speeches, lectures, rap and shayari poetry readings were held every day [13]. Activists, artists and social workers came and gave talks on various issues faced by Muslims, Dalits, Adivasis, the disabled, LGBTQ people, and all those who are oppressed. The stage is democratic and hosts poets and professors, housewives and elders, civil society groups and civic leaders, actors and celebrities and of course students – from Jamia, JNU to the local government schools. A large number of women participate in open-mics to express their thoughts, many speaking in public for the first time. The protestors read the Preamble of the Constitution which reminds them of their rights of Liberty, Equality and Justice. If the Shaheen Bagh stage had a bias, it is towards women and those, from academia and elsewhere, who can educate them not just on CAA-NRC-NPR, but also the freedom struggle, Ambedkar, Gandhi and the ideas that animate the preamble to the constitution [13]. The chants of “inquilab zindabad (long live the revolution!)”and “save the Constitution” filled the site. At night people would watch films and documentaries which were screened on the site, about refugee crisis, anti-fascist struggles and revolution. Musical and cultural events were also conducted in solidarity with anti-CAA protests. This occupy protest provided an example of how to create a community without government support by voluntary association and mutual aid, make decisions in a democratic way where everyone takes part and decentralize power by having no organizers or leaders who control everything. These elements of anarchist organizing is also visible in the farmers’ protest.

Small and marginal farmers with less than two hectares of land account for 86.2% of all farmers in India, but own just 47.3% of the crop area. A total of 2,96,438 farmers have committed suicide in India from 1995–2015 [14]. 28 people dependent on farming die by suicide in India every day [15]. India is already facing a huge agrarian crisis and the 3 new laws have opened up door for corporatization of agriculture by dismantling the Minimum Support Price (MSP) leaving the farmers at the mercy of the big capitalist businesses.

The farmers protest began with farmers unions holding local protests against the farmer bills mostly in Punjab. After two months of protests, farmers from Punjab and Haryana began a movement named Dilli Chalo (Go to Delhi), in which tens of thousands of farmers marched towards the nation’s capital [16]. The Indian government used police to attack the protesters using water cannons, batons, and tear gas to stop them from entering Delhi. On 26 November 2020, the largest general strike in the world with over 250 million people, took place in support of the farmers [17]. A crowd of 200,000 to 300,000 farmers converged at various border points on the way to Delhi. As protest, farmers blocked the highways surrounding Delhi by sitting on the roads [18]. Transport unions representing 14 million truck drivers also came out in support of the farmers. The farmers have told the Supreme court of India that they won’t listen to courts if asked to back off. They organized a tractor rally with over 200,000 tractors on the Republic day and stormed the historic Red Fort [19]. The government barricaded the capital roads with cemented nails and trenches to stop farmers and electricity, Internet, and water supply were cut off from the protest sites.

Scores of langars, i.e. free community kitchens have been set up by farmer’s organizations and NGOs to meet the food needs of the hundreds of thousands of farmers in the farmers-camps that have sprung up on the borders of Delhi [20]. The farmers came fully equipped to prepare mass meals in these community kitchens with supplies coming from their villages daily. Tractors and trucks with sacks of vegetables and flour as well as cans of oil and milk arrive daily from villages and towns where pooling resources for community meals is a way of life. These langars work round the clock and provide free food without distinction of caste, class, or religion. Supporters of the farm protest often bring almonds, apples, sweets, and packaged water. They even supplied a machine that rolls out a thousand “rotis” every hour. Social media is used to collect blankets and other essentials for these protests who are braving the harsh winter. Many protestors camp on the roadside in the cold Delhi winter and spending nights curled up in tractor trailers. Volunteers have set up solar-powered mobile charging points, laundry stalls with washing machines, medical stalls for medicines, arranged doctors and nurses, dental camps and brought foot massage chairs for elderly protesters [21].

A makeshift school has been set up at the camp, called “Sanjhi Sathh” (a common place) to recreate a village tradition of holding discussions on important issues. Children from underprivileged families who are unable to attend school due to financial issues and the ongoing Covid-19 pandemic come to this tent. It has library, which displays biographies of Indian freedom fighter Bhagat Singh, revolutionary Che Guevara, and other books of various genres and newspapers in English, Hindi and Punjabi languages. Dozens of posters with slogans written on them cover every inch of the tarpaulin tents [22]. Farmers also installed CCTV cameras to keep a watch on the protest site and keep a record of what is happening and counter any narrative to discredit their protest. Farmers protest also saw participation of women coming out to protest in large numbers. Women farmers and agricultural workers were riding tractors from their villages and rallying to the protest sites, unfazed by the gruesome winter.

Just like Shaheen Bagh protest, this is a decentralized leaderless protest by hundreds of farmer unions. Even though the negotiations with the government are being attended by representatives of 32 farmer unions, they act as spoke persons who present the collective demand of all farmers. Whenever Government introduces a new proposal, the representatives come back to the unions where they sit together, discuss, debate and decide the future course of action together in a democratic way. Farmers are conducting Kisan Mahapanchayats (public meetings) which are attended by hundreds of thousands of people in villages around Delhi, UP, Punjab, Rajasthan and Haryana to discuss strategies and ways to put pressure on the government. It was this decentralization that made the protest robust and overcome the condemnation around violence during Republic day Truck Rally. Even though many farm union leaders called for ending the protest, the farmers remained steadfast in their decision to not go back till the laws were repelled.

The sites of the two protests mentioned above can be compared to the Capitol Hill Autonomous Zone (CHAZ) that was set up in Capitol Hill neighborhood of Seattle, Washington by Black Lives Matter (BLM) protesters during the aftermath of the murder of George Floyd by Police [23]. CHAZ was a nascent commune, built through mutual aid where no police was allowed and almost everything was free.

CHAZ, Shaheen Bagh and Farmers’ protests were occupation protests where the protestors set up a community themselves and created an autonomous zone. If one was against racism and police brutality, others were against religious discrimination and agrarian crisis. The protests were mostly self-organized and without an official leadership. The sites were filled with protest art, paintings, film screenings and musical performances [24]. Just like the mutual aid cooperative in CHAZ, free food, water, snacks and other supplies were provided to everyone. Areas were set up for assemblies and to facilitate discourse [25].

CHAZ was a leaderless zone, where the occupants favored consensus decision-making in the form of a general assembly, with daily meetings and discussion [26]. They slept in tents, cars and surrounding buildings, relying on donations from local store owners and activists. They collected donations for the homeless and created community gardens [27]. Medical stations were established to provide basic health care.

Anarchism tries to create institutions of a new society “within the shell of the old,” to expose, subvert, and undermine structures of domination but always, while doing so, proceeding in a democratic fashion, a manner which itself demonstrates those structures are unnecessary [28]. Anarchists observe what people are already doing in their communities, and then tries to tease out the hidden symbolic, moral, or pragmatic logic that underlie their actions and tries to make sense of it in ways that they are not themselves completely aware of. They look at those who are creating viable alternatives, try to figure out what might be the larger implications of what they are already doing, and then offer those ideas back, not as prescriptions, but as contributions [28]. They understand that people are already forming self-organized communities when the state has failed them and we can learn a lot about direct action and mutual aid from these communities.

Direct democratic decision making, decentralization of power, solidarity, mutual aid and voluntary association are the core principles of anarchist organizing. Anarchists employ direct action, disrupting and protesting against unjust hierarchy, and self-managing their lives through the creation of counter-institutions such as communes and non-hierarchical collectives. Decision-making is handled in an anti-authoritarian way, with everyone having equal say in each decision. They participate in all discussions in order to build a rough consensus among members of the group without the need of a leader or a leading group. Anarchists organize themselves to occupy and reclaim public spaces where art, poetry and music are blended to display the anarchist ideals. Squatting is a way to regain public space from the capitalist market or an authoritarian state and also being an example of direct action. We can find elements of these in all these protests and that is the reason for their robustness and success. It bursts the myth that you need a centralized chain of command with small group of leaders on top who decide the strategies and a very large group of followers who blindly obey those decisions for the sustenance and success of large scale organizing. All these protests were leaderless protests where people themselves decided and came to a consensus on the course of action to be followed in a democratic way. When people decide to take decisions themselves and coordinate with each other in small communities by providing aid to each other, it creates the strongest form of democracy and solidarity.

The fact that these protests happened, with so many people collectively organizing and cooperating, for such a long duration, shows us that we can self-organize and create communities without external institutions and it can be civilized and more democratic than the autocratic bureaucracy and authoritarian governments which concentrate all power and oppress people. These protests were driven by mostly by uneducated women, poor farmers and people from other marginalized communities, who showed that they can create communities which are more moral and egalitarian, than those that exist in hierarchical societies with the affluent and highly educated. They showed that people who are oppressed and underprivileged can organize themselves into communities of mutual aid and direct democracy which eliminates a need for coercive hierarchical systems of governance which exist only to exploit them.

What these occupy protests show us is that we can form communities and collectively organize various forms of democratic decision making simultaneously providing everyone their basic needs. There protests show us models of community organizing in large scales comprising hundreds of thousands of people. Even though they are not perfect we can learn the ideas these protests emulate – of solidarity, mutual aid, direct democracy, decentralization of power and try to recreate these in our lives and communities.

References

[1]

H. E. Petersen and S. Azizur Rahman, “‘Modi is afraid’: women take lead in India’s citizenship protests,” The Guardian, 21 January 2020.

[2]

N. Badwar, “Speaking truth to power, in Shaheen Bagh and beyond,” Livemint, 17 January 2020.

[3]

B. Kuchay, “Shaheen Bagh protesters pledge to fight, seek rollback of CAA law,” Al Jazeera, 15 January 2020.

[4]

“Shaheen Bagh: The women occupying Delhi street against citizenship law — ‘I don’t want to die proving I am Indian’,” BBC, 4 January 2020.

[5]

K. Sarfaraz, “Shaheen Bagh protest organiser calls it off, can’t get people to vacate,” The Hindustan Times, 2 January 2020.

[6]

“The volunteers of Shaheen Bagh,” The Telegraph (Culcutta), 24 December 2019.

[7]

“Behind Shaheen Bagh’s Women, An Army of Students, Doctors & Locals,” The Quint, 14 January 2020.

[8]

R. Venkataramakrishnan, “The Art of Resistance: Ringing in the new year with CAA protesters at Delhi’s Shaheen Bagh,” Scroll.in, 6 January 2020.

[9]

A. Bakshi, “Portraits of resilience: the new year in Shaheen Bagh,” 2 January 2020.

[10]

J. Thakur, “Shaheen Bagh Kids and Jamia Students Make Space for Art, Reading and Revolution,” The Citizen, 11 January 2020.

[11]

F. Ameen, “The Library at Shaheen Bagh,” The Telegraph (Culcutta), 20 January 2020.

[12]

A. Purkait, “In Shaheen Bagh, Children Paint Their Protest while Mothers Hold Dharna,” Makers India, 22 January 2020.

[13]

S. Chakrabarti, “Shaheen Bagh Heralds a New Year With Songs of Azaadi,” The Wire, 31 December 2019.

[14]

P. Sainath, “Maharashtra crosses 60,000 farm suicides,” People’s Archive of Rural India (PARI), 21 July 2014.

[15]

R. Sengupta, “Every day, 28 people dependent on farming die by suicide in India,” Down to Earth, 3 September 2020.

[16]

“Dilli Chalo | Farmers’ protest enters fifth day,” The Hindu, 30 November 2020.

[17]

S. Joy, “At least 25 crore workers participated in general strike; some states saw complete shutdown: Trade unions,” Deccan Herald, 26 November 2020.

[18]

“Farmers’ Protest Highlights: Protesting farmers refuse to budge, say ‘demands are non-negotiable,” The Indian Express, 1 December 2020.

[19]

G. Bhatia, “Tractors to Delhi,” Reuters, 29 January 2021.

[20]

“Langar Tradition Plays Out in Farmers Protest, Students Use Social Media To Organise Essentials,” India Today, 2 December 2020.

[21]

J. Sinha, “Protest site draws ‘Sewa’ – medicine stalls, laundry service, temple & library come up,” Indian Express, 11 December 2020.

[22]

B. Kuchay, “A school for the underprivileged at Indian farmers’ protest site,” AlJazeera, 24 January 2021.

[23]

D. Silva and M. Moschella, “Seattle protesters set up ‘autonomous zone’ after police evacuate precinct,” NBC News, 11 June 2020.

[24]

C. Burns, “The Capitol Hill Autonomous Zone Renames, Expands, and Adds Film Programming,” The Stranger, 10 June 2020.

[25]

H. Allam, “‘Remember Who We’re Fighting For’: The Uneasy Existence Of Seattle’s Protest Camp,” NPR, 18 June 2020.

[26]

K. Burns, “Seattle’s newly police-free neighborhood, explained,” Vox, 16 June 2020.

[27]

h. Weinberger, “In Seattle’s CHAZ, a community garden takes root | Crosscut,” Crosscut, 15 June 2020.

[28]

D. Graeber, Fragments of an Anarchist Anthropology, 2004.

[anarchistin]

Periyar understood the importance of ground level work and its power to sustain the idea of social and cultural progress. His staunch objection to the capture of state power even to implement his own ideas was a clear indication of the fact that he knew top-down imposition of an ideology is not going to have a sustainable and lasting impact and any progress will be undone when that power is lost.

Instead of trying to teach people to follow power, people should be made aware to question power and reject its imposition and oppression themselves. He understood that any form of centralized institutional power or authority needs to be opposed, whether it is political, cultural, religious, or linguistic.

— Pranav Jeevan P

[the-final-straw-blog]

Maia Ramnath on Hindutva

This week, we spoke with Maia Ramnath about her essay contribution to ¡No Pasarán!: Antifascist Dispatches From a World in Crisis. The essay was entitled “The Other Aryan Supremacy: Fighting Hindu Fascism in the South Asia Diaspora”. For audiophiles out there, there is an audiobook version of this book available from AK Press, though it’s a little pricey it is over 20 hours long!

For the hour, we talk about about Hindutva, a brand of Indian ethno-religious-nationalism some have called fascism, the organizations that carry it in India and in the sub-continental or Desi diaspora around the world, some of the ideas and actions attributed to it, Islamophobia, Hindutva’s connections with the project of Israel, also it’s overlaps with far right, Nazi-inspired ideologies and how non-Desi anti-fascists can stand in solidarity against it.

Some publications by or including Maia Ramnath:

Haj to Utopia: How the Ghadar Movement Charted Global Radicalism and Attempted to Overthrow the British Empire

Decolonizing Anarchism: An Antiauthoritarian History of India's Liberation Struggle

Art for Life: Conversations with the Progressive Writers Movement on Pens, Swords, and Internationalism, from Antifascism to Afro-Asian Solidarity (paperback / ebook)

¡No Pasarán!: Antifascist Dispatches From a World in Crisis (edited by Shane Burley). The essay was entitled “The Other Aryan Supremacy: Fighting Hindu Fascism in the South Asia Diaspora”.

Other interviews on related topics:

Yeah Nah Pasaran! interview with Raja of The Humanist Project

Nazi Lies podcast with Shyam Ranganathan

12 Rules for What with Amardeep Dhillon

Bursts also recommends Azadi by Arundhati Roy, which includes lots of thoughts on these topics. And you can hear our 2020 interview with Pranav Jeevan P. in Karela state in India which covers many of these same topics, which is also transcribed.

Phone Zap for #StopCopCity Arrestee, Emily Murphy

#StopCopCity protestor Emily Murphy has been in jail for almost a month since being arrested 1/22 following the protest against the police killing of Tortuguita. Emily has been vegan for many years, but the Atlanta City Dentention Center has not been giving them food they can eat. They describe being emaciated and having physical problems after a month of starvation. We are asking that you listen to Emily's statement, participate in our call in campaign, and show up at Atlanta City Dentention Center at 7pm this Friday (2/24/23) to voice your discontent. We present Emily in their own words

You can find info on this in Blue Ridge ABC's mastodon post on the subject.

Announcement

Bad News #65

The monthly, English-language podcast from the international A-Radio network is now available at a-radio-network.org for streaming or downloading. You’ll hear updates from antifascist struggle in Bulgaria, news from comrades in Greece as well as info about how the organizing of the 2023 St-Imier anti-authoritarian and anarchist gathering is going in Switzerland recorded by A-Radio Berlin.

. ... . ..

Featured Tracks

Note by Rekoil Chafe

Baapmanus (a tribute to B.R. Ambedkar) by Mahi Ghane

Check out this episode!

[ladkokenaam1-blog]

Ladko Ke Naam Ki List Or Boys Name List

Source: https://www.logicalfact.in/ladko-ke-naam/

 Hello friends, welcome all of you to a new and interesting article.

 It is said that children are the form of God. Similarly, children are naive as well as cute. If we look at the mouths of young children, we do not know that a strange pleasure arises in the mind. So that every person feels good. But if Ladko Ke Naam is as beautiful as his face along with Ladko's mouth, then it will be icing on the cake.

In Hinduism, the name of a person is very important. Because this is the name in the society, which helps to make him talented. There is a belief in Hinduism that a person's name should be named by the scriptures.

The person's qualities-demerit, profit-loss, character, etc. should also be in his name, only then that person's name is considered good. Your character should be known by your name, as well as the meaning of your name should also be reflected in your name. Only then the name of the person is considered all-encompassing.

There are many such parents, who have a lot of trouble in thinking of the names of their children. For this, friends, in this article we are going to share the list of children's names from all the letters from A to Z with you. Along with this, we will also tell you in detail about the meaning of the name of the children starting with each letter.

If you also want to keep a beautiful and cute name of your child, then friends must see the Ladko Ke Naam List below once. This will help you in naming your child.

 Ladko Ke Naam Ki List: - List of Boys Names in Hindi

 Ladko Ke Naam from A Alphabet

 1: - Aadesh, Akshay, Ashish, Abhay, Abhishek, Adarsh, Atul, Ajay, Ajith, Akash, Alok, Aman, Amit, Anand, Ankur, Abhinav, Abhinandan, Anmol, Anshuman, Anuj, Anupam, Ambar, Amitesh, Amod , Amulya, Anandamurthy, Anant, Amitabh, Anupam, Anoop, Anurag, Arjuna, Arihant, Arvind, Arya, Ashutosh, Ashwini, Ashwin, Incredible, Arun, Ayush, Ansh, Amardeep, Arpit, Earne

B Alphabet

 2: - Bajrang, Badrinath, Badrinarayan, Balveer, Baldev, Balaram, Balwant, Ballav, Basant, Bikram, Badal, Basu, Vinod, Vinay, Buddha, Baijnath, Brahmagupta, Brahmanath, Babu, Bharat, Bhanu, Bhanupratap, India, Bhima , Bhishma, Bhuvan, Bhuneshwar, Bhoomidhar, Bhairav, Bobby, Physic, Bhavesh

 C Alphabet

 3: - Chetan, Chandan, Chiranjeev, Chandra, Chandradev, Chandrakant, Chandragupta, Chandrakumar, Chandrapal, Chandraketu, Chandrabhanu, Chandrasekhar, Charan, Chaman

 Ladko Ke Naam from D Alphabet

 4: - Daksha, Daman, Dayakar, Dayanand, Darshan, Dharmendra, Damod, Damodar, Dixit, Digambar, Dishant, Digvijay, Dinesh, Deep, Ankur, Dilawar, Dilip, Divyanshu, Deendayal, Deenbandhu, Deenanath, Dipankar, Deepak, Devnath , Devendra, Deva, Dwarkesh, Dhanesh, Dharan, Dharmatma, Dhana, Dhanaguru, Dheeraj.

 E Alphabet

 5: - Ekambar, Ekam, Ekdev, Ek Bandhu, Ekkitra, Eknath, Ekalavya, once, Eravat, Eknath, Ekendra, Eilaputra

 F Alphabet

 6: - Phagun, Falgun, Phanindra, Phanishwar

 G alphabet

 7: - Gangadhar, Dnyaneshwar, Gangadatta, Gyanendra, Gange, Gyani, Gangesh, Gyan, Gandharaja, Gaurang, Gandhar, Gaurav, Gambhir, Govind, Gagan, Gorakh, Ganapathi, Gopinath, Gajendra, Gupta, Gajamani, Gautam, Gajadhar, Gokulnath , Ganak, Gokul, Gaya, Gulshan, Garudadhwaj, Gulzar, Garur, Griva, Garvita, Geet, Girindra, Galak, Girish, Ganesh, Giriraj, Girija, Girja, Gangdeep, Gagan, Gurmeet, Govind

 H Alphabet to Ladko Ke Naam

 8: - Hansnabh, Hansraj, Hanumat, Hanuman, Hanurodh, Hagriva, Hayanand, Harichandra, Harpreet, Harpriya, Harmal, Harshit, Harihar, Harishankar, Harit, Harinam, Harish, Haridas, Haridev, Harshavardhana, Harshit, Hemant, Himvant, Harmal , Harmage, Hirang, Harikesh, Harinath, Hemant, Hagri, Hemchand, Hemat, Harsil, Harman, Harpreet, Himanshu.

 I alphabet

 9: - Indradatta, Indraputra, Induman, Indraketu, Indrasena, Indra, Indravadh, Ishwar, Indrajit, Indramani, Indrayayu, Indulal, Indumal

 J alphabet

 10: - Jagam, Jagdamba, Jagat, Jagdish, Jagdeep, Jagan, Jagmohan, Jagbir, Jagannath, Jadoo, Jagpal, Jagraj, Jaduram, Janpal, Jamtram, Janaranjan, Janardan, Jinendra, Jayhind, Jaychand, Jayachandra, Jaydev, Jayadhwaj, Jayapriya , Jayaditya, Jalendra, Jawahar, Jatin, Jitendra, Jeevan, Jinendra, Jeet, Jeevesh, Jogendra, Jwala, Javed, Junaid

 K alphabet

 11: - Kamesh, Kunwar, Kunwarjeet, Kulranjan, Krishna, Khushal, Kushal, Khemchand, Kaushal, Kartar, Kanwaljeet, Kantilal, Chandan, Kaman, Kamalanayan, Kalidas, Art, Artist, Artist, Kailashnath, Kailash, Kabir, Kamdev, Kedar , Kaushik, Kesari, Kuldeep, Kundan, Kunal, Kavindra, Kaviraj, Kailash, Kalicharan, Kalinath, Kalanath, Karan, Karuna, Kapil, Kapidhwaj, Kanthamani, Kanak, Karthik, Keshav, Karandeep.

L alphabet

 12: - Lakhan, Liladhar, Lohit, Lokanetra, Lomash, Lakshnya, Lochan, Love, Lekhraj, Lal, Lavesh, Lavanya, Ladu, Lalit, Lakshyaraj, Lakhan, Lakshmigopal, Lakshmidhar, Lombodar, Lakshmana, Lakshmikant, Lakshminarayana, Lakshmivallabh, Lakshmiraman , Laxmish, lion, lion, lala, lalit, lalla, lav, lavan, lavanakar, lav, lama, lal, lalan, lalit, lokabandhu, lokayan, lochan, lolark, lohitak, lohitaksha, loknath, lokpal, lokaranjan, lokchan

 Ladko Ke Naam from M Alphabet

 13: - Mangat, Mangal, Mandlesh, Makraksh, Mukund, Manoj, Magan, Manik, Manidweep, Maniraj, Manivar, Manindra, Madan, Mathuresh, Madiraksh, Madhulochan, Madhuvrat, Madhuman, Madhuraj, Madhurit, Manmod, Manmohan, Manhar, Manohar , Manish, Manu, Manush, Mayank, Mayan, Malang, Malay

 N alphabet

 14: - Nandak, Nandkishore, Nandlal, Nandpal, Nandikesh, Nandeshwar, Nakula, Nagendra, Nachiket, Naman, Narakesari, Naradev, Narpal, Narasimha, Narendra, Naresh, Naval, Navalkishore, Naveen, Nagar, Nagarjuna, Nageshwar, Nachiketa, Narang , Narayana, Nahar, Nikunj, Niket, Nikhil, Nityananda, Nidhish, Nirbhay, Niyogi, Niranjan, Neeraj, Nirala, Nirjar, Nived, Nishakar, Nishad, Nisht, Neerad, Neel, Neelkanth, Neelkant, Neeladhwaj, Sapphire, Neelambar, Nripe L, Nrisinh

 O Alphabet

 15: - Ojasvi, Omkar, Om, Opendra, Aurangzeb

 P Alphabet

 16: - Pawan, Param, Paramjeet, Parikshit, Parveen, Pahlada, Prabal, Prabhakar, Prabhu, Prabodh, Pradeep, Prakash, Adverse, Pramod, Pran, Pranav, Prashant, Premal, Pritam, Prithvi, Pukhraj, Puneet, Purana, Padmavat , Padmakar, Padmalochan, Pallava, Pankaj, Prayag, Parmanand, Parmar, Paras, Paritosh, Acquaintance, Park, Pashunath, Pashupati, Pawankumar, Pitambara, Prabhat, Piyush, Parbhajan, Prabhas, Influence, Prabodhan, Exhibition, Pradeep, Prajapati, Prakash, Prashant, Pratap, Pradeep, Pravardhana, Premanand, Priyadarshan, Priyaranjan, Pundarik, Pyarelal, Purushottam, Paresh, Ambiente, Pallava

 Ladko Ke Naam from Q Alphabet

 17: - Qasim, Qutub, Qutubuddin, Qadir, Qamar, Kaddam, Qayyam.

 R Alphabet

 18: - Rohit, Rahul, Robin, Rakesh, Rupam, Rudra, Rupesh, Raman, Ranjak, Ranjan, Rakshpal, Rasid, Raghu, Raghunandan, Raghunath, Raghunayak, Raghupati, Raghuraj, Raghuvansh, Rajat, Rajneesh, Rajinikanth, Ratnakar, Ratikant , Randhir, Raman, Rameshwar, Ramesh, Ravikant, Raghukul, Ravindranath, Raghav, Rajan, Rajshree, Rajaji, Raju, Rajendra, Rana, Radhakanta, Radharaman, Ram, Ramchandra, Ramathirth, Ramdas, Ramdev, Ram Vilas, Rambhajan, Raibhaadur, Rawat , Ra And, Rahul, composed, Roshan, Rohtas.

 S alphabet

 19: - Shankar, Shantanu, Shambhu, Shakti, Sushant, Sharma, Shashank, Shashikant, Sahadeva, Shekhar, Shivkar, Shivnath, Shishupala, Shyam, Shailendra, Srikanth, Sri Krishna, Sridhar, Srirama, Srideva, Srinath, Srinivasa, Shripati, Music, Sangram, Sanjay, Sanjeev, Sandeep, Sachin, Sajan, Satguru, Satya, Satyavan, Satyasheel, Sadashiva, Surya, Samar, Sudhanshu, Sudhakar, Samay, Sumit, Sarvesh, Sagar, Sadhu, Sarang, Savat, Sawan, Sahil, Sidhu, Sitanath , Sukant,

Sukesh, Sukesh, Sukhpal, Sudarshan, Sunil, Suresh, Sumangal, Suraj, Suryakant, Suryadeep, Suryashree, Somnath, Somraj, Somanshu, Sohan

 Ladko Ke Naam from T Alphabet

 20: - Taksha, Tanay, Tanuj, Tanuprakash, Tanurag, Tanubhav, Tamil, Tarun, Tarunraj, Tilak, Tushar, Tirupati, Tribhuvan, Trilok, Trilochan, Trivedi

 U Alphabet

 21: - Uday, Udip, Umang, Joy, Upendra, Uma Prasad, Festival, Umang, Ulhas, Uttam, Ujjwal, Udham, Udit, Upanshu, Upendra, Umakant

 V Alphabet

 22: - Vinay, Vyom, Vaibhav, Vikrant, Vikrant, Vicky, Vinay, Vamana, Vamdev, Descent, Varun, Vashisht, Vedaprakash, Veer, Vibhishan, Vihan, Vikram, Vaikunth, Vipul, Vayan, Vyomash, Vimal, Choice, Vandan. , Vansraj, Varun, Vardhaman, Vasudev, Vasudev, Vijay, Vinay, Vineet, Vinod, Vipul, Vaibhav, Virag, Vivek, Vishwakarma, Vishnu, Veeraketu

 W alphabet

 23: - Washim, Wakesh, Walid, Vaman, Vasudev, Vasan, Wazir |

 Y alphabet

 24: - Yogesh, Yogi, Yograj, Yogendra, Yogeshwar, Yogiraj, Yashwant, Yukti, Yaksharaj, Yajat, Yajnapati, Yadunath, Yadupati, Yaduvir, Yaduvanshi, Yemen, Yamesh, Yavan, Yash, Yugesh, Yudhvir, Yoganath, Yuvraj, Yashpal , Yashodhan, Yadunandan, Yatindra, Yashwant, Yajat, Yajnesh

 Ladko Ke Naam from Z Alphabet

 25: - Zahid, Zakir, Zuhair, Jaheb.

So friends, this was some Ladko Ki Naam or Ladko Ke Naam ki List. We hope that you guys will like this article. If you like this article, then share it with your friends.

 So that this article can reach as many people as possible and people can use it. You can reach this article to those people who have become parents and are thinking of their children's names or are searching. So that they can help.

[relativelyfvcked]

"This week we are very happy to present an interview with Pranav Jeevan P, who is a student, a writer, an anti-caste activist, and an Indian anarchist living in the state of Kerala. You are listening to the full extended audio from this conversation, where you’ll hear Pranav explaining how he got into anarchism, how anarchistic praxis unfolds in India, some about the origins of and worldwide implications of the caste system, anti-caste organizing and how anarchism feeds it, and about how the BJP and Hindutva have real influence on people’s lives and destinies.

He further touches on the struggle of Dalit and Other Backwards Caste folks and how this tendency has always had solidarity with Black liberation here on Turtle Island, much more information about the anti CAA protest and the Farmer’s Protest, a little bit about the ongoing military occupation of the state of Kashmir, and many more topics. There is already a lot of really good anti-caste hip hop out there, mostly performed by those in oppressed castes, and I’ll be including a bunch of those tracks which have been recommended by our guest, plus providing links in the show notes."

[pranavphoenix]

Forgive me darkness

For not listening to you

all this time

I believed in the path of light

But after traveling for years

And giving it my all

I finally realise that

no matter what

I am an alien among lightbearers

Alone, trying to fit

I can't find my parts anymore

Discarded and replaced

I am coming back home

Embrace me.

- Pranav Jeevan

[shrinivaskulkarni]

Man He Vede Ka Punha

"मन हे वेडे का पुन्हा ..." | Man He Vede Ka Punha ⦿ निर्मिती - श्रीनिवास गोविंदराव कुलकर्णी | Producer - Shrinivas G. kulkarni ⦿ गायिका - अन्वेशा | Singer - Anwesshaa ⦿ संगीत - जीवन मराठे | Music Director - Jeevan S Marathe ⦿ गीत - वैशाली मराठे | Lyricist - Vaishali S Marathe ⦿ संगीत संयोजन - वरुण बिडये | Sound Producer - Varun Bidye ⦿ बासरी - अमर ओक | Flute - Amar Oak ⦿ गिटार - निनाद कांबळे | Guitar - Ninad Kamble ⦿ स्टील - प्रणव सिंग | Still - Pranav Singh ⦿ ग्राफिक्स व संकलन - अनिल शिंदे | Graphics & Editor - Aanil Shindey ⦿ Set 'Man He Vede' song as your Mobile Caller-tune ⦿ For Vodafone :Dial Code and follow instructions - ⦿ Man He vede - 53710624455 ⦿ Man He vede Flute - 53710624515 ⦿ For TATA Docomo : Dial Code and follow instructions ⦿ Man He vede - 54321110624455 ⦿ Man He vede Flute - 54321110624515 ⦿ For Reliance : SMS Code to 51234 ⦿ Man He vede - CT 10624455 ⦿ Man He vede Flute - CT 10624515 ⦿ For Idea : Dial Code and follow instructions ⦿ Man He vede - 5678910624455 ⦿ Man He vede Flute - 5678910624515 ⦿ For BSNL (ALL) : SMS Code to 56700 ⦿ Man He vede - BT 7152482 ⦿ Man He vede Flute - BT 7152483 ⦿ For Aircel : SMS Code to 53000 ⦿ Man He vede - DT 7152482 ⦿ Man He vede Flute - DT 7152483 ⦿ For Uninor : Dial Code and follow instructions ⦿ Man He vede - 54321110624455 ⦿ Man He vede Flute - 54321110624515 https://youtu.be/U8JU6YNt8d8 

[titoslondon-blog]

New Post has been published on Titos London

#Blog New Post has been published on http://www.titoslondon.co.uk/your-guide-to-the-best-fabric-stores-in-the-country/

Your guide to the best fabric stores in the country

If your own vision for festive dressing is stronger than anything you have seen on the racks, here’s something for you. Loading up on a festive wardrobe is the need of the hour. If you find yourself dissatisfied of what’s inside stores, here’s how you can go around your shopping block.

We have already spoken to you about getting best out of your tailor’s dressmaking abilities. Next on the charts is scouting for the best fabric from across the country. With some research and help from some of the best fashion authorities in the country, we’ve put together a list of the fail-safe textile havens in India. Get busy with measuring tapes and reference images to get in the zone for the festive season.

NEW DELHI New Delhi is popular for multi-specialty stores are some of the biggest fabric haunts in the country. Here’s where you head to if there’s a big event coming your way.

HP Singh, G-1, Vaikunth, 82-83, Nehru Place, Delhi. Tel: 011-33631417

Sahni Fabs, No. G – 4, Vaikunth 82 – 83, Nehru Place, Delhi. Tel: 011-41618530

HSPS Textile Private Limited, A 234, Main Road, Okhla Industrial Area, Phase-1, New Delhi

Ekaya Thaan, a newly-opened concept store at the Ekaya Defence Colony flagship store, is much more than just a place to buy silk fabric. It is a library and an insight to some of the best handwoven silks in the country. Basement, D7 Defence Colony, New Delhi. Tel: 011-41067678

Traditional prints can be found at cottage industry boutiques and emporiums.

MUMBAI Like New Delhi, Mumbai has fabric stores that stock everything from silks to pre-embroidered fabrics and laces under one roof.

Vandana, Shop No 1 & 10, Chandralok ‘A’, 97 Napeansea Road, Mumbai. Tel: 022-23683637

Glanz Fabrics, 374, Chitrakar Dhurandhar Road, Khar West, Mumbai. Tel: 022-26043297

Saroj Fabrics, 501, Linking Rd, Khar West, Mumbai. Tel: 022-26000544

KOLKATA

Dhaga at Maddox Square boasts of hand block printed fabrics. Apart from various prints they are also carry weaves, specially jamdani. 13c, Earle Street, near Maddox Square, Kalighat, Kolkata. Tel: 033-33130944, 09073102245

Sahyog Saree Mandir Pvt Ltd in Ballygunge is known for their Benares weaves in silk georgette and tussar. They also stock a wide range of beautiful brocades and woven dupattas and stoles. 11/11 A, Mayfair Road, Ballygunge, Near Punjab Biradri, East End Garden, Kolkata. Tel: 033-4004066, 09331041980

Handloom Cottage is located in a beautiful old building in Burrabazar that has a wide range of silk fabrics, dyed georgettes and chiffons. 17 Balmukund Macker Road, Kolkata. Tel: 033-22709001

F Studio specialises in Liva fabrics, graphic prints, laces and embroidered materials. Shop No 26, Near Chakraberiya Crossing, Sarat Bose Rd, Chakraberia, Kolkata. Tel: 033-32562417

AHMEDABAD

Gamtiwalla is best known for indigenous textiles like block prints and mashroo fabrics. 2726, Tankshal Rd, Lokhnand Bazar, Danapidth, Khadia, Ahmedabad. Tel: 079-22148104

Khadi Gramodyog Bhavan offers a very wide variety of khadi fabric. Ashram Road, Navdeep House, Near Income Tax, Sattar Taluka Society, Usman Pura, Ahmedabad

JODHPUR

Tyeb Khan Tie & Dye Works’ master dyer Mohammed Tayeb Khan is not only a treasured craftsman to the royalty by also a Padma Shri awardee. Head here for the best of tie and dye fabrics from the region in pastels. PWD Road, Near Railways Hospital, Jodhpur. Tel: 09829548786

BENGALURU

Mysore Saree Udyog is the right place to go looking for heavy silks in vibrant hues. 316, 1st Floor, Mahaveer Mall, K Kamaraj Road, Bengaluru. Tel: 080-25583255

With inputs from Priya Tanna, Amit Aggarwal, David Abraham and Rakesh Thakore, Debarghya Bairagi and Navonil Das, Payal Khandwala, Pranav Mishra and Sreejith Jeevan.

This story is a part of our Festive Fashion series that offers practical style tips to help you get ahead of the upcoming festive season

You may also like to read: How to get a head start on your festive season shopping

The post Your guide to the best fabric stores in the country appeared first on VOGUE India.

[indizombie]

Savarnas often ask ‘would you go for treatment from a doctor who got medical seat using reservation?’ The whole narrative rests on testimonial injustice where the expertise of a DBA individual is discarded, despite having the degree and experience. Interestingly this argument will never be used for doctors who used EWS reservation or even paid management seats. The use of ‘Merit’ against reservation to undermine the intellect and capabilities of DBA community is the most popular example of epistemic injustice done on the community.

Pranav Jeevan, ‘Epistemic Injustice: Does Knowledge have Caste?’, Round Table India

[indizombie]

When knowledge becomes an exclusive product under savarna domination, it creates an unjust system of power hierarchy where knowledge produced and communicated by DBA communities are either discarded or delegitimized without a second thought. The injustice done to a person in their capacity as a knower (producer and communicator of knowledge) is called Epistemic Injustice. This is a concept in social epistemology that refers to the unfair distribution of knowledge, credibility, or intellectual resources when someone is denied access to knowledge or is not believed, despite having relevant knowledge or expertise, because of their social identity, such as their race, caste, gender, class, or disability. The term was coined by a British philosopher, Miranda Fricker.

Pranav Jeevan, ‘Epistemic Injustice: Does Knowledge have Caste?’, Round Table India

[indizombie]

Hermeneutical injustice operates in caste through the lack of available language or conceptual frameworks to describe and articulate the experiences of people from DBA communities. Dominant cultural narratives and discourses do not have adequate means to capture their experiences and this makes it difficult for them to express themselves or be understood by others. Also, most of the scholarship on caste oppression is mostly written by the oppressor castes with a savarna gaze that portrays the oppression in a completely different light. The knowledge and cultural practices of oppressors are always considered classical, and the cultural and artistic products of DBA are relegated to the bottom. The discomfort and suffocation that a DBA individual feels when they enter savarna dominated spaces like academia or media is mainly due to the erasure of identity and cultural shock they experience by not being able to connect or articulate in the language or assimilate into the culture of savarnas. The way to battle hermeneutical injustice is by questioning the language, culture and scholarship created by savarnas, and expanding the vocabulary to be able articulate the experiences of DBA by more inclusion of marginalized groups into academia, media, journalism, law etc.

Pranav Jeevan, ‘Epistemic Injustice: Does Knowledge have Caste?’, Round Table India

[indizombie]

The fight by LGBTQ+ communities has led to understanding the current limitations of language in understanding and describing gender. Language has been used to suppress the spectrum of gender and sexuality, and has been instrumental in imposition of strict heteronormative gender binary. The lack of equivalent words of ‘pativrata’ for men in Indian languages shows the patriarchal nature of language where only women are supposed to be devoted to men.

Pranav Jeevan, ‘Epistemic Injustice: Does Knowledge have Caste?’, Round Table India

[indizombie]

Addressing epistemic injustice involves recognizing the ways in which different forms of social identity can impact the distribution of knowledge and resources, and taking steps to ensure that everyone has equal access to knowledge and is treated with equal respect and consideration. It requires challenging the structural inequalities and biases that contribute to these forms of injustice, and working to create more inclusive and equitable systems of education, knowledge production, and cultural representation.

Pranav Jeevan, ‘Epistemic Injustice: Does Knowledge have Caste?’, Round Table India

[indizombie]

The moment when a DBA candidate steps into an educational space, the additional scrutiny they go through and the doubts casted on their ‘merit’ by savarnas is a case of testimonial injustice. The recent surveys from IIT Bombay SC/ST cell shows that DBA students are excluded from participating in group discussions, and their views are discarded by savarna peers. The blatant disrespect to one’s ideas and opinions by others can affect the self-respect of an individual and harm their mental peace. DBA students are subjected to this epistemic violence by savarna students and faculties to destroy their confidence. Testimonial injustice happens in interviews, where savarna faculties does not believe that DBA candidates can produce quality research.

Pranav Jeevan, ‘Epistemic Injustice: Does Knowledge have Caste?’, Round Table India

[the-final-straw-blog]

An Indian Anarchist on Anti Caste Organizing and More

This week we are very happy to present an interview with Pranav Jeevan P, who is a student, a writer, an anti-caste activist, and an Indian anarchist living in the state of Kerala. You are listening to the full extended audio from this conversation, where you’ll hear Pranav explaining how he got into anarchism, how anarchistic praxis unfolds in India, some about the origins of and worldwide implications of the caste system, anti-caste organizing and how anarchism feeds it, and about how the BJP and Hindutva have real influence on people’s lives and destinies.

Transcript

PDF (Unimposed)

Zine (Imposed PDF)

  He further touches on the struggle of Dalit and Other Backwards Caste folks and how this tendency has always had solidarity with Black liberation here on Turtle Island, much more information about the anti CAA protest and the Farmer’s Protest, a little bit about the ongoing military occupation of the state of Kashmir, and many more topics. There is already a lot of really good anti-caste hip hop out there, mostly performed by those in oppressed castes, and I’ll be including a bunch of those tracks which have been recommended by our guest, plus providing links in the show notes.

  There are a lot of terms in this episode which may be unfamiliar to all listeners, and we warmly invite folks to take a look at our show notes for this episode to see links for further reading and research. Please also look forward in the coming week to this show being transcribed in full, if you would like a copy to send to a friend or to read along while listening.

  Send Solidarity while India fights the pandemic!

  Also you may have heard that covid is spreading out of control in India right now, in no small part due to government mismanagement. Please also take a look at this ongoing list of donations compiled by the group Students Against Hidutva Ideology. You can follow this group on Twitter @Students_A_H to see their updates and events. You can also follow India Solidarity Network on Instagram for updates on COVID in India.

  We will link to a form for mental healthcare workers to donate their time and services to Indian frontline healthcare workers, who are really struggling right now. All that plus links from our guest (including how to follow him on social media) and more can be seen at thefinalstrawradio.noblogs.org or in the show notes.

  You Are the Resistance, Words from Anarchist prisoner Sean Swain:

Please be aware that in this segment, Sean speaks about the Derek Chauvin trial and the murder of people at the hands of police. If you would prefer to skip this subject matter, you can skip forward about 8 and a half minutes. This segment occurs at the end of the interview.

  Pranav’s social media links:

  Instagram

Twitter

Facebook

  Links to articles by Pranav Jeevan P:

Liberty without Equality is Privilege and Injustice, Equality without Liberty is Slavery and Brutality

Annihilation of Caste: Can an Anarchist Perspective Work?

Ruling Class' Stupidity and Privilege

Re-Imagining Justice: From Punitive to Transformative

Begumpura: The Anarchist Commune

Anarchism, Mutual Aid, and Self-Organization: From the George Floyd Uprising to India’s Farmer Rebellion

Okupa Cuba Casa Refugio: The Shaheen Bagh of Mexico

Mutual Aid and Self-Organization in Anti-CAA and Farmers' Protests

Myth of Brahmin Merit: Refutation of Superiority

Incomplete list of people and topics mentioned by our guest, for further reading:

  Kerala state

Anti-CAA Protests (Citizenship Amendment Act passed 19 December 2020)

Dr. B.R. Ambedkar Dalit professor and author of the current Indian constitution

Har Dayal, mentioned as someone who was an Indian anarchist in the Freedom Movement

MPT Acharya another Indian anarchist who organized abroad

Shaheen Bagh Protests led by Muslim and oppressed caste women

Jyotiba Phule, anti caste and education-for-all organizing in Maharashtra in the late 1800’s

Periyar anti caste organizing in Tamil Nadu in the early-mid 1900’s

OBC: Other Backwards Castes

Cisco caste case, California based lawsuit of a Dalit worker against their privileged caste employers

Bharatiya Janata Party (BJP, current Hindu nationalist dominant political party in India)

BJP politician promotes drinking cow urine to fight covid

Hindutva the far right, nationalist, and classically fascist ideology of the BJP, the RSS, and the VHP

the Dalit Panther Party was explicitly allied with the Black Panther Party through the Black Panther newspaper

Dalit Lives Matter

Muslim Lives Matter

Delhi Pogrom

Mohenjo-daro first known instance of (for example) indoor plumbing in this ancient Indus Valley city

UAPA (Prevention of Atrocities Act in Kashmir)

NSA (National Security Act in Kashmir)

Article 35 in Kashmir

Armed Forces Special Power Act (AFSPA)

    Music for this episode:

  "Karma” Indian rap beat by Maxxbeats (intro music)

  (00:30:41) Enjoy Enjaami – Dhee ft. Arivu (Prod. Santhosh Narayanan)

  (00:45:48) Ladai Seekh Le - Sumeet Samos August 2018 (ends track by saying Jai Bhim, which is to commemorate Dr. B.R. Ambedkar). The Anurag Minus Verma Podcast episode #3 (in Hindi and english) is an interview with Samos about his work, what the role of privileged caste people could be in the Anti-Caste movement, the future of Ambedkarite politics, and more.

  (01:10:53) Kab Tak Sahenge: A Powerful Rap Song on Caste-Based Atrocities – The Quint

  (01:37:51) Jaat Kya hai? - MADARA

Check out this episode!

[pranavphoenix]

My happiness

looking into me right now

is finding it hard as

it is only seeing

ruins of a lost hope

and graveyard of fallen efforts.

- Pranav Jeevan