In a decision that is expected to significantly ease the process for re-issue of Overseas Citizen of India (OCI) cards, the Modi Government has decided to simplify the process. This decision has been taken on the directions of the Union Home Minister Shri Amit Shah.
The OCI Card has proved to be very popular amongst foreigners of Indian Origin and spouses of foreign origin of Indian citizens or OCI cardholders, as it helps them in hassle-free entry and unlimited stay in India. So far about 377,200 OCI Cards have been issued by the Government of India.
A foreigner of Indian origin or a foreign spouse of an Indian citizen or foreign spouse of an Overseas Citizen of India (OCI) cardholder, can be registered as an OCI cardholder. OCI card is a lifelong visa for entry into and stay in India with a number of other major benefits attached to it that are not available to other foreigners.
Presently, the OCI card is required to be re-issued each time a new passport is issued up to 20 years of age and once after completing 50 years of age, in view of biological changes in the face of the applicant.
It has now been decided by the Government of India to dispense with this requirement. A person who has got registration as OCI cardholder prior to attaining the age of 20 years will have to get the OCI card re-issued only once when a new passport is issued after his/her completing 20 years of age, so as to capture his/ her facial features on attaining adulthood. If a person has obtained registration as OCI cardholder after attaining the age of 20 years, there will be no requirement of re-issue of OCI card.
To update the data regarding new passports obtained by the OCI cardholder, he/she can upload a copy of the new passport containing his/her photo to the online OCI portal, each time a new passport is issued up to 20 years of age and once after completing 50 years of age. These documents may be uploaded by the OCI cardholder within 3 months of receipt of the new passport.
However, in the case of those who have been registered as OCI cardholder as the spouse of foreign origin of a citizen of India or an OCI cardholder, the person concerned will be required to upload on the system, a copy of the new passport containing the photo of the passport holder and also the latest photo along with a declaration that their marriage is still subsisting each time a new passport is issued. These documents may be uploaded by the OCI cardholder spouse within three months of receipt of his/ her new passport.
The details will be updated on the system and an auto acknowledgment through e-mail will be sent to the OCI cardholder informing that the updated details have been taken on record. There will be no restriction on the OCI cardholder to travel to/ from India during the period from the date of issue of new passport till the date of final acknowledgment of his/ her documents in the web-based system.
A recent comment over women wearing ripped jeans by an Indian politician has once more thrown open the misogynist mentality prevalent in our culture.
On March 18, my journalist friend Sid Shukla wrote a post on Facebook which read: The problem lies in your genes, not in my jeans. RIP #Ripped_Genes. This wasrightafter a storm broke out across the country over the ripped jeans comment made by Uttarakhand chief minister Tirath Singh Rawat, who wondered what values women wearing ripped jeans would pass on to their children. Following his insensitive comment, several women posted pictures of themselves wearing ripped jeans on Twitter and other social media platforms. Female politicians like Jaya Bachchan and Mahua Moitra also condemned the chief minister’s comments heavily.
Such careless and thoughtless remarks by politicians are not new in India where women are often blamed for inviting rape by their choice of dressing, conveniently forgetting the fact that children fall prey to pedophiles in this country.
Jeans have always been the bone of contention and in many homes, women are not allowed to wear them.
Early on in my life during high school, I have fought for the two Js in my life, jeans and journalism. My mother wanted to restrict my choice of clothing. She was dead against my wearing jeans, citing her conservative family members and their value systems. Seriously, I have never come across such bizarre logic in my entire life, the very fact that relatives can dictate the choice of a woman’s dress.
I was adamant and the day I first owned two pairs of jeans, I knew I had scored a point. Later during my college days, whenever I bought jeans, my mother made her sentiments clear.
Back in college, friend Devi Banerjee (name changed) admitted that wearing jeans was a big issue in her house, but her mother was supportive of her choice. Devi told me that some of her relatives nurtured the idea that only bad women wear jeans. Another college friend was never allowed to wear jeans, always arriving to classes in salwar kameez. While salwar kameez is never an issue, debarring a girl from wearing jeans because hips and thighs become pronounced is the most baseless argument I have ever heard. However, while Devi was content in Indian wear and I rebelled against my mum.
College days are long past. But to imagine that someone in 2021 can remark on how women in jeans can fail to impart the right sanskaar (value system) to children can take India back to the medieval ages and nullify all the achievements it has made till now.
With globalization, many things have become a part and parcel of the Indian culture or that of South Asia as a whole and jeans are one among many. To criticize women for wearing jeans or ripped jeans while letting go of men attired in the same outfit is shameful and deeply disturbing. It points to the fact that society always wants women to be the torchbearer of tradition even if these are regressive.
Jeans, which originated in America in the late 1800s, are often associated with western culture and value systems. It has a certain sex appeal and an association with rebellion. Hence, those indulging in moral policing think it should be shunned by women in conservative cultures. But ironically in our society, people feel proud of their sons settled in the US and it becomes a point of discussion. Even in the US, the culture pervades the thoughts of the Indian community. India Currents very own, Srishti Prabha spoke to me about her experience. She said, “When I first wore ripped jeans in middle school (my mom was pretty progressive and let me wear them), the parents of my Indian friends would comment on how I looked like a beggar or trying too hard…”
In the Bollywood movie, Lipstick Under My Burkha, one of the female characters out of the four portrayed in the film wears jeans under her burkha because of restrictions at home. While it may appear to be a trivial issue for many, for Rehana Abidi’s character, it is the first step towards independence.
I love wearing jeans and often remember how hard I fought to have them in my wardrobe. If jeans have to be indeed shunned, avoid it because it uses a lot of water to be manufactured and not due to stupid morality issues advanced by regressive minds…
Deepanwita Gita Niyogi is a freelance journalist based in Delhi.
This article is part of the opinion column – Beyond Occident – where we explore a native perspective on the Indian diaspora.
The environment is a universal concern.
Universal environmentalism, however, is myopic, monopolistic, and hegemonic. It overlooks native and Indigenous solutions and, as such, is a recipe for disaster.
We all relate to our surroundings differently. Present-day environmentalism, however, is based on the Western anthropocentric approach. According to the Encyclopedia Britannica, anthropocentrism as a religious and philosophical doctrine holds that “human life has intrinsic value while other entities (including animals, plants, mineral resources, and so on) are resources that may justifiably be exploited for the benefit of humankind.”
The destruction of ancient paganism was a turning point in environmentalism. Before the advent of Christianity, both as a religion and as a political power, there was no distinction between nature and the divine in the widespread pagan societies. Pagans believed in God’s transcendence in the elements of nature. The notion of the ‘sacred grove,’ however, is an alien concept in the West. Moreover, Marxism, Liberalism, neoliberalism, etc., too are an extension of the same anthropocentric ideology. They regard humankind as central and the most important in the world.
What is considered modern and scientific in our day-to-day lives today, is based primarily on Christian theology. Implicit faith in perpetual progress dominates our lifestyle, our habits of action, and our planning for the future. Man’s destiny, within this paradigm, is to be hopeful of a future affected by science, technology, a promise of more progress, and doomsday prophecies.
Modern technology too ends up being a means to an end. As the attitude and the will to exert dominion over nature becomes all the more urgent, the more technology threatens to slip from human control. We end up empowering our political class as they promise to make things better with newer progressive technologies as well as with catchy phrases and slogans.
Such thinking was unknown either to the pagan Greco-Roman antiquity or to the indigenous civilizations of what came to be known as the Orient. Indigenous care for nature goes much beyond the shrill of environmentalism. Such care is deeply rooted in culture, “religion,” and spiritualism. Native cultures, such as Hinduism, have a long history of living in harmony with their surroundings. They are mindful of ecological limits, constraints, and boundaries of nature and do not take from nature more than what is needed. There is an element of reverence towards the earth and other elements of nature that guides them. Native cultures have developed a complex system of using and preserving the ecology. Native American communities’ use of low-intensity controlled burns, regenerative harvesting, etc are examples of native environmentalism.
As for Hindus, much before any modern-day environmental protocol was ever signed, it is the Bhoomisuktam (hymn of the Mother Earth) of the Atharva Veda that provides a framework for environmentalism. Composed more than 3,000 years ago, Bhoomisuktam is considered the oldest environmental protocol. The Sukta is composed of 63 verses. These verses provide a framework of understanding as well as respecting Mother Earth and her environment. The Sukta recognizes the Earth for all her gifts such as plants and herbs; rivers and cultivable land for food; and animals for milk, honey, etc. But going a step further, the invoker of the verses declares that despite availing all those boons, he does not intend to hurt Mother Earth in any manner whatsoever. The Sukta gives to Mother Earth an assurance of rational utilization of her resources.
Much of our interaction with the elements of nature, according to Hinduism, is guided by Dharma: the rules of ethical behavior. Such behaviors are guided not by rights, but by obligations. Pankaj Jain in his book Dharma and Ecology of Hindu Communities describes three communities in India that have actively and consciously worked to preserve and protect the environment as part of their cultural and religious ideology. Those communities include the Swadhyayis, Bishnois, and Bhils.
The Swadhyayis disavow environmentalism. Their mission is “to generate and spread reverence for humans, animals, trees, earth, nature, and the entire universe in general.”
Similarly, the Bishnoi community was founded by a 15th century Guru Jambheshwara who spread the teachings of conservation and living in harmony with nature. Bhils, on the other hand, have protected their sacred groves for generations.
According to Indic environmentalist and the author of the book Good News India, DV Sridharan, “one doesn’t restore nature, one just keeps a vigil against interruption of Nature’s relentless act of creating the fair and rightful balance.” Hindus believe that when the imbalance reaches a critical point and equilibrium is broken beyond redemption, an avatār ‘unburdens’ the Earth.
Unless the ecological concerns do not empower individuals and communities worldwide to find their indigenous solutions at a more local level, the answer to such concerns will always evade us.
Avatans Kumar is a columnist, public speaker, and activist. He writes frequently writes on the topics of language & linguistics, culture, religion, Indic knowledge, and current affairs in several media outlets.
I stood outside the Deaf Initiative’s Keepsake Theme Quilts Center in Columbus on a mildly cold September morning. I was in the city attending the India Youth Advocacy & Disability Program under Columbus International Program (CIP). The name Keepsake Theme Quilts Center(KTQ) caught my attention because India also has a living tradition of quilt-making craft dating back 4,000 years.
Meredith Crane, the super energetic Director of KTQ took us around and introduced us to the staff who were hearing impaired. Their Office Assistant Shonna took us through a brief presentation in sign language which was interpreted for us by volunteer interpreter Jessica.
This unique, personalized quilt-making center specializes in customized T-shirt quilts. We saw one such quilt in the making where T-shirts of various members of a family were cut into equal-sized pieces, then bound and stitched into a beautiful Memory Quilt. On another table, themed T-shirt logos were tacked and pinned to soft flannel fabric in preparation for a birthday present for a customer’s granddaughter. We assisted with the creative process – it was the most enjoyable activity of our program.
Keepsake Theme Quilts reminded me of the quilt-making culture in our country – one of the oldest forms of embroidery whose origins can be traced back to the ancient pre-Vedic ages. In India, different states produce different varieties of quilt –Koudis in Karnataka, Kanthas in Bengal and Odissa, Sujnis in Bihar, Ledras in Jharkhand, Gudris in Rajasthan, and the Goa quilts, to name a few. Unlike quilts from other parts of the world, Indian quilts are always created from old, discarded clothes. In Sanskrit, the word ‘Kantha’ means ‘rags’ , reflecting the fact that kantha embroidery is made up of discarded garments or clothes. Old saris, dhotis, and lungis are sewn into layers, first by simple running stitches along the edge and then all across the body. Heavier and warmer quilts use three to four layers of saris sewn together and encased in colorful sari borders. Traditionally, the thread used for stitching comes from the heavily threaded borders of the sari itself.
Quiltmaking is one of the earliest forms of recycling.
For centuries, embroidered quilts (kantha)‘were made in rural Bengal by Hindus and Muslims alike and initially only used by mendicants and fakirs. Much later they became an integral part of the art of Indian textiles.
Indian quilt stitching patterns are a simple but colorful patchwork of printed cloth or intricate designs and motifs. Early kantha embroidery included motifs derived from ancient art, reflecting nature – the sun, the tree of life, and the universe. Symbols also included flowers, animals, birds, fish, themes of everyday life and geometrical shapes.
The Kanthas (according to expert sources)reflect India’s artistic textile heritage, and served primarily as light wraps, and in Bengal, small kanthas were traditionally used as swaddling cloths for babies. Bengal kanthas range from Lep kanthas (winter quilts) and Sujnikanthas (spreads and coverlets) to the Asan (a spread for sitting), the Bastani or Gatri (a wrapper for clothes and other valuables), the Arshilata (cover for mirrors), the Dastarkhan (a spread for placing food and plates during dinner), the Gilaf (an envelope-shaped kantha to cover the Quran) and the Jainamaz (prayer rug).
In Karnataka, some interesting customs accompany the completion of a quilt. A quilt is considered a living entity that should not be left hungry, so quilters feed the ‘mouth’ of the quilt a little cooked rice or roti before it’s sealed. Another custom says a pregnant woman should not complete it otherwise her womb will close as well.
Today, it’s increasingly difficult to maintain this beautiful folk art, even though quilts have grown in popularity and commercial value. There is a dearth of used materials like saris and dhotis as these soft, flowing clothes have been replaced today by western outfits which can’t be reused to make kanthas. The newer fabrics have a different look, feel, and character. Furthermore, today’s fast-paced life makes it impossible to dedicate the time required for quilt embroidery. Rural housewives in West Bengal played a significant part in the evolution of kantha embroidery. It was customary for them to use the typical running stitch and embroidery techniques to create quilts for their families, as well as embroider personal fabrics and garments such as sarees, dhotis and handkerchiefs with the simple, traditional kantha stitch.
For centuries, the techniques of this hereditary craft were passed down from mother to daughter. With the advance of technology, the long days of quilt making by the women of the house during leisure hours or lazy monsoon months are gone. Now organized industries and NGOs hire women to make kanthas and earn their living. It is no longer based on personal involvement or individual artistry but a mechanized job of stitching given designs. In modern lifestyles old fashioned quilts have lost their use. Rugs have replaced sujnis, factory produced sheets adorn our beds instead of kantha spreads, readymade machine quilts replace handmade quilts, new shawls are preferred to old sari based kanthas and diapers have replaced the old-time swaddling cloth of babies.
It is unfortunate that some quilting genres such as balaposh and the more intricate kanthas of Bengal are already vanishing. NGOs are stepping in to preserve this folk art form through revitalization movements, sometimes with State and Central government aid.
In my opinion, the changing lifestyle that caused the disappearance of quilt making has also led to depriving society of its benefits. The concentration and contemplation that goes into the harmonization of color, design and execution of each quilt is similar to that of a spiritual exercise and thus has a therapeutic effect on its maker. The warmth and joy of the quiltmakers get transferred through each seam into their creations.
I wouldn’t be surprised if these products are warmer and cozier than other quilts!
Anjana Chattopadhyay is a freelance Translator, Journalist, and Social Worker. Anjana runs her own NGO – Metta Foundation. She has authored two books in Bengali and also is a Member of the Council of International Programs (CIPUSA), an international social workers’ organization. Anjana loves to travel, exploring new places, new people, and new cultures. She lives in Kolkata.
It is not an understatement to say that along with words like quarantine and lockdown, immunity was also one of 2020’s buzz words. Immunity simply means protection and in the context of the human body, refers to its capacity to fight infections by resisting the action of ‘foreign’ bodies or toxins, thereby protecting the body.
Immunity is built over a period of time through lifestyle and dietary changes. Nourishing your body with the right foods, exercising, keeping your mind stress free and getting enough sleep, are just some of the ways you can help keep your body healthy and strong.
Indian Kitchen: a treasure house for immunity boosting foods
There are several foods that help build immunity in the body and with seasonal changes around the corner, it is important to include them in your diet to keep protected against colds, coughs and minor infections of the throat.
Citrus fruits, whole nuts, leafy greens and fermented foods like yogurt work wonders in nourishing the immune system.
It’s no secret that the Indian kitchen is replete with foods that boost immunity. The Indian pantry is full of indigenous ingredients used for centuries to keep the body nourished and healthy. Traditional recipes, basically the ones grandma always recommended – “haldi doodh” (popularly called turmeric latte in the west), dry fruit ladoos made from ghee, or even the amala (gooseberry) candies you pop into your mouth to fight nausea, are some of the commonly known home remedies to boost internal health.
While the benefits of pepper, ginger, garlic and turmeric are well known, other commonly used ingredients like cinnamon, cumin, honey, and jaggery also have anti-inflammatory, antiviral and antibacterial properties that help keep the body healthy.
Here’s a look at the benefits of these spices:
Cinnamon: a delectable spice we are all familiar with, cinnamon is highly effective against bacterial and fungal infections and is known to have positive effects on heart health as well as blood sugar levels.
Coriander seeds (dhania): are rich in vitamin A and C, effective in curing coughs and colds, and also aids digestion.
Cumin seeds (jeera): a commonly used spice, jeera has several anti-inflammatory and anti-cancer properties and is known to aid in weight loss as well improve digestive health.
Carom (ajwain): is yet another elixir for gut health, flatulence and helps aid weight loss.
Fennel seeds (saunf): has several nutrients like vitamin C, calcium, potassium etc. and helps aid digestion.
Jaggery is rich in minerals like iron and zinc and is a good source of energy. It is a blood purifier, cleanses the body and is excellent for liver and intestinal health.
Honey has healing properties and is a good source of antioxidants apart from having positive effects on cholesterol and blood pressure levels. It is used to heal coughs, colds and sore throats and builds immunity.
Here are some home remedies that are effective in protecting your body against common ailments.
Home-made mixture for cough, cold and sore throat
Ginger powder: 1 tbsp or 2 tbsp freshly extracted ginger juice
Cinnamon powder: 1 tsp
Turmeric: 1 tsp
Pepper: 1 tsp
Honey: 2-3 tbsp
Mix the above powders thoroughly and then add honey. Mix well. Consume 2-3 times a day.
Home-made Kashayam (herbal tea) that helps build immunity
Dry roast the below ingredients and blend into a fine powder:
Coriander seeds: 2 tbsp
Jeera seeds: 1 tbsp
Fennel seeds: 2 tsp
Carom seeds: 2 tsp
Peppercorns: 1 tsp
You can increase the quantities and store the powder in an airtight jar.
Take 2 tsp of Kashayam, add it to a glass of hot milk. Add 1-2 tsp of jaggery per your taste and consume hot. This Kashayam is a perfect panacea if you are down with body ache, sore throat or slight temperature.
Herbal teas to prepare at home using greens that are a powerhouse of nutrients.
Lemon grass: replete with antioxidants, this fragrant shrub has eugenol which is a stress reliever. It also helps regulate blood sugar levels and is rich in vitamin A, C and potassium.
Rosemary: again, an excellent herb known for its aromatic flavor, rosemary is anti-inflammatory, anti-bacterial and known to improve blood circulation. Excellent for the skin and hair, it is also a great stress reliever and helps improve one’s mood.
Brahmi: known as the herb of grace, brahmi is intrinsic to all Ayurvedic medicines and is known for its anti-inflammatory and anti-cancer properties. Apart from being good for the hair and skin, it is a memory booster, effective for reducing fever and is known for its positive effects on patients suffering from diseases like Dementia and Alzheimer’s.
For preparing the tea, just brew 3-4 leaves of brahmi (or 1 small strand of Lemon grass or 1 sprig in case of rosemary) in water for about five minutes. You can add a tsp of pepper, elaichi powder and some jaggery (or honey) for taste. Mix well and drink when hot.
Natural mixture for inhalation
Nothing compares to the relief rendered by a quick steam inhalation when you are down with a flu, stuffy nose or headache. Consider using some ingredients mentioned above to prepare a healthy mix for inhalation. Take a thick bottom vessel, add sufficient water and add in a tsp of turmeric powder along with one or more of any of the following ingredients:
2-3 used lemon peels left over after extracting the juice
Peel of half an orange
Peel of a small piece of ginger
3-4 strands of lemon grass
a sprig of rosemary
Boil the water thoroughly, cover your head with a towel and inhale for at least 2 minutes.
Rashmi Gopal Rao is a freelance writer from Bangalore, India. She mainly writes on lifestyle, culture, food, and decor. She has been published in Indian national newspapers and international publications like NatGeo Traveller. Photo by Ratul Ghosh on Unsplash
Photo by Marion Botella on Unsplash
A movie about Kashmir is a natural magnet for me, since my mother was born and brought up in Srinagar. I’ve grown up listening to her stories of this Shangri-La, where every garden bloomed with apple and cherry trees, and where nature was like a gorgeous and generous mother, her bounty of fruit and flowers overflowing on the bosom of a land crisscrossed by crystalline streams and clear blue lakes.
The exodus of my mother’s side of the family from Kashmir during the Partition of India and Pakistan in 1947 wasn’t considered a permanent separation. Like most Kashmiri refugees at the time, they considered themselves Kashmiris first, and Punjabis, second. They were sure things would settle down, treaties would be signed, a peace accord reached, and they would be able to return to their homes, and their beloved Kashmir.
Shikara is a movie about the flight of Kashmiri Pandits to India in the early 1990’s. The same journey my mother’s family had undertaken in 1947 was repeating itself with a different population in 1990, but with a similar, sadly predictable ending – no one gets to go back once a land is dipped in the bloodletting hatred of communalism.
The movie begins in the late 1980’s when unrest is beginning to heat up. The two newcomers who play the lead, Aadil Khan and Sadia Khateeb, are a delightful, romantic pair, and the movie diffuses the brutal, bloody violence of strife between Hindus and Muslims through the soft prism of their young, idealistic love. Aadil Khan plays Shiv Kumar Dhar, who falls in love with Shanti (Khateeb) after accidentally being paired with her as an extra during a movie shoot in Srinagar.
This thread of an eternal love story which survives the cruelties and trauma of communal violence by clinging fiercely to each other is one frame of the movie. The other frame is the thousands of letters, one every day, that Shiv writes to the President of America to plead for help when they become stateless refugees.
In the first half we see the innocence and beauty of an era where Shiv’s best friend, Lateef Lone (Zain Khan Durrani) is the messenger who carries Shiv’s declaration of infatuation to Shanti. Their wedding is simple, involving immediate friends and family and Shiv insists on including Lateef and his father (whom he calls Abbajaan) in his family wedding photo. We see the young couple endearingly in love, finding the perfect place to build their own house, and Lateef’s father bringing stones for the foundation of their future home from his own land. Hindu or Muslim, they are Kashmiri’s first.
Shiv is a dreamy poet who’s working on his PHD in Literature and plans to teach, while Shanti is content being a housewife and doting on him. Their little piece of paradise is shattered by the death of Lateef’s father, Abbajaan, in one of those ‘unfortunate incidents’ which are all too common in Kashmir – a trigger happy government force fires on a peaceful protest. This trauma turns Lateef into a terrorist, determined to exact revenge for his father’s death, and aligned with the cause of the Mujahedeen who want to make Kashmir an all Islamic state.
The movie tries to depict both sides of this thorny issue, but the weight of suffering is clearly on the Kashmiri Pandit end. Director Vidhu Vinod Chopra tries to bring balance by depicting both the ‘good’ Muslim neighbors (who help the Dhars escape when violence escalates) and the ‘bad’ ones (their doodhwaalawho openly eyes their house, informing Shanti that he plans to move in when they leave, and then enters and squats illegally once they’re gone). But we are clearly primed to sympathize with the minority Pandits and their burning homes.
The movie has some very poignant, cinematic moments which capture the pain of forced displacement – the exodus in crowded, overladen buses and cars which jams the highway to Jammu; an old man at the Jammu refugee camp crying incessantly that he wants to go back to his home in Srinagar; and incident when a truck, laden with tomatoes to distribute to the refugees, makes the state of beggary they have been reduced to painfully clear to Shiv and Shanti.
However, Shiv and Shanti’s idyllic love story, which is the prism through which we view the movie, has the reverse effect of diluting its primary message – the loss of dignity and trauma, the displaced feel, and the government’s apathy to the plight of permanent refugees; their helplessness in the face of the political forces twisting an individual’s destiny. It romanticizes and simplifies the experience of becoming a refugee refuge by creating a dream like quality to the narrative, especially in the second half.
The narrative also leaves gaping holes in the story, which beg for answers:
Why have these refugee camps become permanent? How and where did most of those who decide to leave the camp resettle? How culpable were the Indian forces in stoking anti-India hatred by their excesses. What about Pakistan’s involvement in creating terrorism? Chopra doesn’t address any of these issues throbbing in the foreground of Shiv and Shanti’s invincible love story.
Shikara is an enjoyable, melancholy love story, which doesn’t ask any gritty questions or deliver thoughtful answers—it deals with emotions, but in a sanitized, over romanticized way. Aadil Khan and Sadia carry it on the backs of their excellent performances, and obvious chemistry. It’s watchable, but not memorable.
I would give it two and half stars. Four stars for the actors! Now on Amazon Prime.
Jyoti Minocha is an DC-based educator and writer who holds a Masters in Creative Writing from Johns Hopkins, and is working on a novel about the Partition.
Anti‐Asian hate crimes surged by a staggering 149% in 16 of America’s largest cities, even though overall hate crime dropped by 7% in 2020, according to a fact sheet released by the California State University’s Center for the Study of Hate and Extremism.
With the stabbing of a 36 year Asian man in Chinatown In February, New York leapt to the top of the leaderboard for the most number (28) of racially motivated crimes against people of Asian descent in a major city, followed by Los Angeles (15) and Boston (14), in hate incidents reported to the police.
Data shows that the first spate of hate crimes occurred in March and April ‘amidst a rise in COVID-19 cases and negative stereotyping of Asians relating to the pandemic’.
The brutal spike in attacks on Asian and Pacific Island Americans (particularly seniors) amid an epidemic of anti-Asian violence ,“is a source of grave concern for our community,” said John C Yang, of AAJC. “While battling COVID19, unfortunately Asian Americans have also had to fight a second virus of racism.”
At an ethnic media briefing on February 19, civil rights advocates called for a unified response to counter racial and ethnic divisions, bigotry and incidents of hate.
“What we are experiencing is the America First virus,” declared Jose Roberto Hernandez, Chief of Staff, Koreatown Immigrant Workers Alliance, where hatred is manifesting in a rash of vicious attacks targeting Asian Americans.
STOP AAPI Hate, a national coalition aimed at addressing anti-Asian discrimination, received 2,808 reported incidents of racism and discrimination against Asian Americans across the U.S. between March 19 and December 31, 2020. Sixty nine percent of anti-AAPI attacks occurred in California, followed by New York City (20%), Washington (7%) and Illinois (4%).
According to STOP AAPI Hate, victims reported prejudice incidents that ranged from physical assault (8%), coughing and spitting (6%), to being shunned or avoided (20%). The vast majority (66%) reported verbal assaults.
In another study, hateful comments on social media also reflected racist trends sweeping the Internet. The term Kung Flu spiked in March and July last year in a Google key word search, while an analysis of Poll and Twitter posts from January 2020 saw a similar surge of Sino phobic racial slurs in March.
The most victimized group in the AAPI population – almost 41% – were people of Chinese descent while Koreans, Vietnamese and Filipinos also were targeted.
Another poll, added Yang, reported that 40% of Asian Americans either experienced discrimination or heard someone blame Asia or China for COVID-19. Many of the people who felt threatened are frontline workers in essential jobs at grocery stores, hospitals and community centers and custodial services.
Hate against Asian Americans is not a new phenomenon added Yang, referring to historical fear and prejudice that led to the Chinese Exclusion Act of 1882, the incarceration of 120 thousand Japanese Americans during World War 2, and the war on terror after 9/11 that impacted Arab Americans.
Asian Americans are often demonized for being ‘foreigners,’ or carriers of disease, but during the pandemic, said Yang, the ‘need to blame’ someone for the virus has exacerbated those fears and morphed into violence against the Asian American community.
Hateful rhetoric from President Trump, who referred to COVID19 as ‘the China virus, the Wuhan flu, and the China plague’ at political rallies, further inflamed racially motivated violence against Asian Americans.
“That has had a lasting impact”, stated Choi.
Her view was echoed by Manjusha Kulkarni, Executive Director of Pacific Policy and Planning Council, who pointed to “.. a very direct connection between the actions and the words of the former presidents and the administration.” She referred to policies initiated by the former administration to ‘alienate, isolate, and prevent our communities from getting the support they needed, and to reports her organization received, containing ‘the words of the president.’
“Words matter,” said Yang, calling on people to come together to dismantle the contagion of racism and hatred.
AAPI advocates drew the strong support of Marc Morial, President and CEO, National Urban League, who condemned the ‘climate of intolerance which has been created in this nation.” He reiterated his support for AAPI, accountability for perpetrators of violent acts, and commitment to cross cultural understanding “which is central to civil rights in the 21st century.
“Hate anywhere, is hate everywhere,” noted Morial. “We stand against efforts to demonize the Asian American community.”
So how is the nation addressing this issue?
“What we need to work on is establishing the checks and balances in society that grant equal power to everybody,” said Hernandez, “at home, at work, and in the community.” Yang called for a stand against hatred, for witnesses to report incidents, and for bystander intervention training, so people know what do when they witness accounts of hate. He urged setting up dialog at local levels.
At the national level, said Yang, Biden’s national memorandum against AAPI hate is a good start in terms of data collection and better understanding of the hate Asian Americans are facing. But the government needs to invest in communities – in victim response centers, financial resources for victims and cross-community, cross-cultural conversations,” – to break down the barriers of prejudice.
“Often our communities are pitted against each other,” said Kulkarni, “that is how white supremacy works.” She remarked that sometimes AAPI communities tend to turn on one other because of ‘close proximity’ geographically or socio-economically, while too many people in AAPI communities accept the model minority myth or anti-blackness “all too easily.”
Communities need to collaborate to combat this culture of hatred and take responsibility to work on solutions, rather than accept the premises of white supremacy, added Kulkarni. She called for healing rather than division. “We have so much in common …that we should be able to work together for the right, restorative and transformative justice.”
Everyone has a part to play in highlighting this issue. urged Yang. “The virus of racism is very contagious and affects all of our communities. We need to fight that virus together.”
As the COVD-19 tsunami began its global spread, it exacerbated crises that were already taking a toll of vulnerable populations across the world.
In India the pandemic triggered a domestic migrant worker disaster. In Yemen it threatened a death toll far worse than the one inflicted by civil war. And in Central America, where farming was destroyed by years of extreme climate events, the pandemic wrecked food security for 1.7 million people, according to the United Nations World Food Programme (WFP)
“COVID is making the poorest of the world poorer and the hungriest hungrier,” said Steve Taravella, a senior spokesperson for the WFP, at an ethnic media press briefing on February 26 to discuss the fallout from the pandemic. Advocates warned that a coronavirus-induced global famine loomed for millions.
“270 million people marching towards the brink of starvation need our help today more than ever,” WFP’s Executive Director, David Beasley, told the UN Security Council last year. “Famine is literally on the horizon.”
The pandemic has inflicted its heaviest toll on poorer communities in the developing world, exposing the inequities driven by poverty and economic inequality that plague marginalized populations.
In India nearly 1 in 3 people face moderate or severe food insecurity, said Parul Sachdeva, India Country Representative for Give2Asia, a non-profit that supports charities in the Asia Pacific. India has the distinction of being the country with the largest number of food insecure people, and accounts for 22% of the global burden of food insecurity. When the pandemic hit, people were already struggling with poverty and socio-economic crises that gave them less food to eat. The lockdown that followed disrupted both the harvest and the food supply chain. More than a hundred million people and their incomes were affected by the inability to harvest crops in time.
When India enforced a shutdown to stop the coronavirus spread, it forced tens of thousands of migrant workers to make the long trek back to their villages after they lost jobs and wages. Without ration cards or money to buy food, the disruption to food chains put thousands at risk of hunger, leaving them to rely on NGOs and charitable civic organizations like Akshaya Patra, rather than the government, to provide food aid.
In a double whammy, the pandemic lockdown that increased food insecurity also fueled gender-based violence (GBV).
During lockdown, reported cases of gender-based violence more than doubled during the pandemic, said Aradhana Srivastava, of WFP’s India office. “The extent of suffering is actually much larger than what is being seen.” Research shows that domestic violence closely correlates with income levels, said Srivastava, and GBV is higher among lower-income households and food-insecure families. Increased food insecurity causes mental stress in households and triggers domestic violence towards women. “The increased incidence of domestic violence is linked to loss of livelihoods, loss of access to food — so there is a direct bearing.”
Since 2014, prolonged drought and excessive hurricanes in Central America have destroyed staple crops. But severe climate events and poverty – the key causes of food insecurity – have worsened with the pandemic. “The face of hunger In Central America has changed,” stated Elio Rujano, a Communications Officer for the World Food program. In Nicaragua, El Salvador, Honduras and Guatemala, food insecurity has now spread from rural communities into urban areas. COVID lockdowns have taken away income from daily wage earners – 50% of the economy depends on informal labor – which has made it harder for people to meet basic needs like food.
Six years of conflict inYemen has ripped apart the country’s infrastructure and fragile heath system, displacing almost 4 million of its 30 million inhabitants. Conflict has become the main driver of hunger, as food prices skyrocket, and frontlines move. With COVID and the ensuing lockdown, the hunger situation hit new peak in Yemen. WFP forecasts a severe risk of famine and acute malnutrition in 2021 for 2 million children aged 1 to 5, which will have severe long term impact felt by “generations to come.” But famine has not been declared in Yemen even though “people are dying of hunger,” said Annabel Symington – Head of Communications for the WFP in Yemen, calling for funds to mount programs and interventions. “The time to act is now.”
The WFP feeds 100 million in 88 countries every year divided between 3 initiatives:1.Natural disasters, typhoon, cyclones, 2. Conflicts, and 3. Ongoing non-emergency aid such as school meals, pregnant women new mother nutrition, community help, and small farmers. In 2020, WFP was awarded the Nobel Peace Prize for its efforts to combat hunger.
“We provide basics for sustainability till long term solutions can be developed,” said Taravella. For years the WFP “chipped away” effectively at hunger rates. But conflict, climate and COVID-19 are causing humanitarian crises of catastrophic proportions, making it impossible for people to access food. Before COVID-19 there were about 135 million hungry people in the world. Today nearly 690 million people don’t know where their next meal is coming from. WFP projects they need $13.5 billion to bridge the gaps in their budget.
According to Taravella, a small group of 2200 billionaires hold about $8 trillion in global wealth. They could help to overturn the tidal wave of food insecurity washing over the world’s poor.
“We are making an appeal to the world’s exceptionally wealthy people to help us close that gap,” he added.
On Monday, March 8 as we celebrated International Women’s Day, I received many empowering messages from my female friends from all walks of life. But at this moment in history, the irony of the situation is that while women have made tremendous strides in the workplace with fulfilling careers and increasing pay in the past half-century, the pandemic has upended all that progress in just one year.
President Biden has called it a national emergency and on that same Monday, March 8 on International Women’s Day, he signed an executive order establishing the Gender Policy Council within the White House to focus on uplifting the rights of women and address gender-based discrimination and violence among many other such goals. But a telling addition to his broad gender policy initiative was its particular focus on addressing the coronavirus pandemic and its disproportionate impact on women by engaging with the White House coronavirus task force.
Here are some sobering statistics from the USC Annenberg Center for Health Journalism. Nearly 3 million women in the U.S. have left the labor force in the past year. Those who are employed make up an outsized share of the high-risk essential workforce, holding 78% of all hospital jobs, 70% of pharmacy jobs, and 51% of grocery store jobs. Two out of three women are caregivers, putting them at risk of depression and anxiety. Nearly two-thirds of mothers are in charge of supporting their children’s remote learning.
“We saw all of these economic cleavages that were underneath those gains laid bare for us,” says C. Nicole Mason, Ph.D., president, and chief executive officer of the Institute for Women’s Policy Research (IWPR). Women fell out of the workforce at four times the rate of men and have a disproportionate number of job losses mainly because they are overrepresented in the hardest-hit sectors like the service sector, leisure, hospitality, education, and healthcare. Black and Latino women in particular make up a little over a quarter of all jobs in the service sector. If you couple this with the lower wages, pay inequality, fewer benefits in those jobs, it has been economically devastating for the women in this country.
We were already dealing with a broken child care infrastructure and the pandemic brought this into focus for many American families. School closures had a disproportionate effect on women as well. In August 2020, when schools did not reopen, 860,000 women exited the workplace because they had to make the tough choice between their families and their jobs.
Many of these women according to Dr. Mason are the primary breadwinners in their family and make less than 40k a year but still had to make this desperate choice because their children were failing virtual school.
Not surprisingly, mothers are also doing a disproportionate share of pandemic parenting, regardless of employment. This raises the question, why are mothers taking on so much more of the parenting responsibilities during this pandemic, even when they have a partner who could share the duties? And especially when those partners see the devastating effect it is having on the mothers, both emotionally and economically.
“This is because of the gendered structures of paid work that existed long before the pandemic” according to Dr. Jessica Calarco, associate professor of sociology at Indiana University Bloomington. This division of unpaid labor that women in families have always done has been starkly laid bare during this pandemic. Women are in crisis. They are tired, depressed, and scared.
Many of the work-from-home mothers described having little choice but to sacrifice their paid work for their families during the pandemic because they were the only parent able to work from home or they earned substantially less than their male partners or because their children demanded more of their attention at home. This leads to a combination of frustration, resentment, and then guilt – all taking a toll on their wellbeing and having an adverse effect on all aspects of their family’s life.
More than a quarter of mothers report more verbal or physical fights with their partners or spouses. 30% say they are yelling more at their kids. Another third says they are more frustrated with their children. Mothers also feel tremendous guilt at the amount of screen time their children are exposed to, because of virtual school and for entertainment.
Dr. Calarco’s research shows that the pandemic is having serious consequences for mothers’ paid work, relationships, and wellbeing. She says these inequalities exposed by the pandemic reflect the gendered inequalities in our workplace and are “not just the function of men not stepping up to do their part”. They are a function of failed policies, of the lack of affordable childcare, and lack of maternity leave. This forced women into lower-paid jobs and part-time work even before the pandemic and now leave them feeling like “they have no choice but to sacrifice their own careers and wellbeing for their husband’s higher earning jobs.”
When the recovery begins, it is very important to create economic policies that support this sector that was hardest hit – women and especially women of color and lower-wage workers. Some of the policies that could help women recover their place in the workplace include a minimum wage increase, especially for women of color. If the Federal government cannot pass this legislation, follow the lead of many states and cities that have done so. Healthcare, childcare support, and paid leave investments are also critical policies that need to be legislated. Education and job training opportunities for women coming back to work after the pandemic is also critical. And most importantly, we need vaccines in the arms of all Americans so that we can safely open schools and daycares and get women back to work.
Corporate America should open back-to-work programs and reduce barriers for women to return to work. Paid leave and childcare facilities could increase flexibility that frankly, most employees with families want. In many cases, the executives who are women and mothers with children at home and are saying to Maria Aspan, senior writer at Fortune, “I am not just worrying about this for my employees, I am living this.”
There is a genuine desire to work on these issues, but, says Ms. Aspan, we have to wait to see if there is “any action behind the rhetoric”.
This is a unifying time for all women, of all socioeconomic levels, that have been hit hard by this pandemic. We need to hold both the government and the private sector accountable. It is time for all of us to band together to advocate for policies that will help all women thrive emotionally and economically. And we will take our partners with us into this more equitable future.
Anjana Nagarajan-Butaney is a Bay Area resident with experience in educational non-profits, community building, networking, and content development and was Community Director for an online platform. She is interested in how to strengthen communities by building connections to politics, science & technology, gender equality, and public education.
In its simplest form, feminism is “the advocacy of women’s rights on the basis of the equality of the sexes.” In other words, because women have traditionally had fewer rights, feminism is about asserting and working to achieve equal rights for women. However, nowhere does this imply that achieving equality should be solely women’s fight or women’s goal.
There are but scarce instances when men made it their business to fight for women’s causes. A shining example is the active participation of Indian men in the many marches that took place all over India in 2012 after the horrific “Delhi rape.” Rather than retreating behind rationalizations such as “men will be men,” or “it has always been thus,” or blaming women for their choice of attire and pursuit of activities outside the safe confines of home, thousands of men agitated for respect and safety for the women in their lives — their daughters, mothers, sisters, wives, girlfriends, coworkers, and neighbors. The men showed that women’s lives matter and that they matter to them.
In taking this proactive stand, the men were following the example set by a few men who came before. In this essay, I want to highlight a few of them.
I am sure many know about Dr. Anandi-bai Joshee, India’s first woman doctor, and her heroic struggle to bring medical care to the women of India. I just published “Radical Spirits,” her deeply-researched biography. In the course of my research, I came across a letter that her husband, Gopal, wrote in 1878 to an American missionary requesting help to educate his wife. The letter makes an eloquent and heartfelt case for the importance of empowering women and men’s essential role in making that happen:
Ever since I began to think independently for myself, female education has been my favorite subject. I keenly felt the growing want of it to raise the nation to eminence among civilized countries. It is the source of happiness in a family. As every reform must begin at home, I considered it my duty to give my wife a thorough education, that she might be able to impart it to her country-sisters…. On the other hand, female education is much looked down upon among my people… My attempts have been frustrated, my object universally condemned by my own people. … and yet I cannot give up the point. I will try to the last, there being nothing so important as female education for our elevation morally and spiritually.
Gopal Joshee believed that it was important to educate and empower women, but not just for their own good. He saw that this was an indispensable component of the good of families, communities, and country. Indeed, he went so far as to state that the state of women was a hallmark of a civilized society. And, in pursuit of this goal, he stood alone against his community and defied its regressive views.
Another great example of a feminist man is Ziauddin Yousufzai, father of Malala. In his TED talk, he said:
Ladies and gentlemen, this plight of millions of women could be changed if we think differently, if women and men think differently, if men and women in the tribal and patriarchal societies in the developing countries, if they can break a few norms of family and society, if they can abolish the discriminatory laws of the systems in their states, which go against the basic human rights of the women.
In other words, he made it his personal mission to empower his own daughter and to champion the empowerment of girls and women all over the world. The title of his memoir, “Let Her Fly,” says it all.
These two men, Gopal Joshee and Ziauddin Yousufzai, are separated by almost 150 years. Ironically, both were thrust into the limelight because of the tragedies of their protégés. However, these tragedies now live on as triumphs. Despite Anandi Joshee’s early death, or maybe because of the shock and tremendous loss that it represented, segments of 19th century Indian society took a decisive turn towards acknowledging women’s full humanity and their potential. Similarly, because of the violent attack on young Malala, there is greater awareness all over the world of girls’ right to education and empowerment.
Tamil Nadu: The government offered a 50% subsidy to girls/women to buy scooters and laptops
Uttarakhand: Girls enrolled in school get free bicycles
Kerala: Sanitary napkin vending machines have been made mandatory in all higher secondary schools
Karnataka: Girls studying in government and aided private degree colleges receive free education
Gujarat: Free medical education to female students
Undoubtedly, there are countless nameless men fighting the good fight within their circles of influence, be it in their families or workplaces, or communities. For example, I know of a farmer who sold part of his land to finance the education of his daughters.
However, the battle is far from over. Many issues continue to challenge women. Starting from the management of menstruation and early marriage to access to education and medical care, they extend all the way to sexual harassment and rape, family and maternity leave, and equal pay.
So, here is a challenge for men to be more active feminists. Encourage your daughter as much as you do your son. Create a safe and welcoming family and work environments. Agitate for equal pay for women. Be compassionate and generous to your women coworkers and your subordinates (including household help where applicable).
Make every day Women’s Day and make every month Women’s History Month. The goal should be to make women’s disempowerment a historical artifact rather than a present-day scourge. Rather than diminish your power, it will only empower YOU more.
Nandini Patwardhan is a retired software developer and co-founder of Story Artisan Press. Her writing has been published in, among others, the New York Times, Mutha Magazine, Talking Writing, and The Hindu. Her book, “Radical Spirits,” tells the deeply-researched story of Dr. Anandi-bai Joshee, India’s first woman doctor.
Photo by Samantha Sophia on Unsplash
What might we have done differently when the coronavirus invaded our lives? Kusum Lata Sawhney explores the possibilities through poetry.
Sawhney’s book of poems ’We Might Have …’ chronicles the unprecedented times we are facing with the COVID crisis. The poems look at events as they unfold, and the many stages the world faces as it confronts the unknown.
Her vivid accounts of the first appearance of the virus, the lockdowns and the fear, the isolation, the anger, the kindness, the chaos, the suffering, the economy in chaos, and subsequently, the global response inextricably linked to humanity’s inherent quest for survival, remind us of the completely unexpected and abnormal year that 2020 was.
Sawhney lucidly explores the themes of mass consumption and greed, which she terms ‘the deceit of excess’, going on to describe humanity’s shortsightedness in exploiting nature and the lack of respect for the natural world – a few of the many factors that have contributed to nature’s retribution, in the form of the pandemic.
In a poem, she explains,
“We might have spawned wildlife transmissions,
Encouraged callous breeding, hosts and mutations,
We might have ruthlessly plundered and aided to our plight.”
The poems are a mirror to the destructive nature of man and the viral darkness. In addition, they are also an attempt to capture the period that was, what is and what might be. She stresses on the need to reflect and bring about a radical change in the way we live and work, to move away from being divisive and selfish. A transformation is in order to usher in a kinder, more thoughtful, and harmonious world.
Describing change and an altered way of living, she writes,
“Where tech online at home is safe
We might reduce mass gatherings too
Learn to eat and pray in solitude
We might have to educate, adapt and change
Plenty will be lost but there will be gains.”
Learning to change, adapt and look within, in a deeply fractured world requires magnanimity and empathy. Where do we go from here and which path do we take? A time of reckoning, learning new skills and perhaps a gentler way of life are the lessons of the pandemic. In her words,
“We might have been ruthless, selfish and short
Strength and alternatives to whimsy
an agile plot
We might have to relearn, retool and rethink
And in this darkest of times truly learn a new link”.
The message ultimately is one of hope. Perhaps the transformative power of poetry will help us recognize and achieve that.
Shonali Madapais a brand designer and photographer who runs a design studio Lumos Design. She follows patterns of culture, nature, society, and behavior through travel photography and writing.
Edited by Meera Kymal, the Contributing Editor at India Currents.
In early September, I joined my husband as he went back to his village in Palakkad, Kerala, after a ten-year hiatus. He had grown up in Palakkad in a large joint family with his grandmother, mother, brother, and sisters along with several uncles, aunts, and cousins, with about twenty-five family members under one roof. His grandmother’s home looked exactly as it did over fifty years ago. The kitchen had seen a makeover, but if the walls could speak, they would tell stories of the people who lived there—sons, daughters, cousins, grandchildren, marriages, births and deaths, celebrations and feasts all held under the watchful eye of his grandmother, the benevolent family matriarch. Her integrity and strength were the foundation on which this home had been built and sustained.
The village consisted of some 100 plus row houses with clay tile roofs arrayed on the sides of a single road. The library was situated across the road from his ancestral home; the village pond was sure to fill up during the monsoons, and there were two temples at walking distance. My husband had spent many hours in that small library, reading all that he could lay hands on.
As we were walking to his aunt’s house, a man with a toothless, smiling face walked towards us. He looked like he had jumped out of the pages of R.K Narayan’s Malgudi Days. This tall thin man with thick glasses had a large man bun right on top of his conical head. His bare chest was disproportionate to his large tummy, and a white dhoti was tied around his small waist. “This is Ramu,” my husband said, a.k.a. “Kozhimuttai Ramu” as he was affectionately called by everyone in the village. “Kozhimuttai” literally translates into a hen’s egg. “Without him, I wouldn’t have passed my GRE exams and made it to America,” my husband reminiscences. “He was the head of the library, and he had the power to either let me in or keep me out—from Western novels to Wilbur Smith, from Perry Masons and Robert Ludlums to stacks of Reader’s Digests, encyclopedias and more, it was he who gave me the access.” Thank You Mr. Ramu for helping this man dream big, even as he grew up in this small village, I thought to myself.
Then there was Nallepilly Ayappan, who lived an hour away. He was a homeopathic doctor who treated children with issues from malnutrition to manic depression. He took time to share his extensive library of books and was full of interesting insights that made an impact on a teenager, eager for a sense of direction. His home had served as a quiet getaway. As I stood in Ayyappan’s backyard looking at the papaya and jackfruit trees, hibiscus, and pumpkin trails, he told me, “write about the panikoorka plants, they have so much healing power.”
So, this Thanksgiving, who are the Ramus and Ayyappans that have impacted your life in myriad ways? Who would you want to call or write and say two special words—Yours Thankfully!
As you think about who you plan to reach out to, here are some interesting recipes with papayas, jackfruit, and pumpkin for your Thanksgiving meal.
Ripe Papaya, Avocado, Cherry
Tomato Salad Ingredients 1 medium ripe papaya seeded and cubed 1 avocado peeled, seeded and cubed 10 yellow cherry tomatoes halved 1 Persian cucumber sliced 1 green chill minced
Dressing 1 teaspoon ginger 1 lime juice 1 teaspoon chaat masala powder Salt and black pepper to taste
Whisk the ingredients in the dressing together and reserve it in a small bowl. Place the papaya cubes, tomatoes, avocado, chili, and cucumber in a large serving bowl and refrigerate it. Right before serving, mix in the dressing, and adjust the seasonings to taste.
Jackfruit and Pumpkin Chili
This is an interesting recipe that requires a good quality root beer. This is a recipe that meat-eaters, vegetarians, and vegans can enjoy.
Ingredients 1 can green jackfruit, drained, washed and chopped ½ can pumpkin puree 1 tablespoon oil 1 clove 1 cinnamon stick 1 bay leaf 1 teaspoon cumin seeds 1 large red onion minced 1 tablespoon ginger garlic paste 3 tomatoes chopped fine 2 green chilies minced ½ teaspoon turmeric 1 teaspoon garam masala powder 1 teaspoon coriander powder ½ teaspoon cayenne Salt to taste 1 cup root beer ¼ cup water
Garnish: Cilantro chopped and sour cream (optional for vegans)
Heat oil in a large saucepan and add the clove, cinnamon stick, cumin seeds, and bay leaf. Add ginger-garlic paste and minced onion and sauté till brown. Then add the tomatoes, green chili, turmeric, garam masala powder, coriander powder, and salt to taste. Add the jackfruit and cook for 2-3 minutes with a little water. Once the jackfruit is soft and cooked, add the root beer and pumpkin puree and let it stew for another 10 minutes on low heat. Check and adjust seasonings. Serve hot with chopped cilantro and a dollop of sour cream.
Spicy Papaya, Pineapple Sangria
This is a great drink for the early afternoon before the Thanksgiving meal. The serrano can make it too spicy if you leave it for too long. If you can find edible dry hibiscus flower you can cook it in simple syrup and add it to the sangria. It gives it a sweet flower taste.
Ingredients ½ cup sugar ¼ cup water 1 bottle white wine (like Riesling) 1 ripe papaya chopped 1 cup ripe pineapple chopped 1 serrano chili slit Basil leaves for garnish
Heat the sugar and water and make it into a simple syrup. Place the chopped papaya and pineapple in a large serving pitcher. Add the white wine and simple syrup and mix. Add the serrano chili and refrigerate for a few hours. Remove the serrano in an hour if you don’t want it spicy. It gets spicier as you steep it longer. Serve cold with ice cubes and basil leaves.
Praba Iyer is a chef instructor, food writer and a judge for cooking contests. She specializes in team-building classes through cooking for tech companies in the Bay Area.
This article was first published in November 2017.