For Manju and me, the short period of time when she has to grind something in the mixer–grinder is difficult. The noise interrupts the thread of our conversation, making us go quiet after that. I don’t like recipes that involve a lot of grinding. I often do the grinding myself before Manju comes to cook meals. But then, chhaunk too intrudes upon our conversations. The moment we see oil heating up, we know it’s the end of our conversation.
I have a certain discomfort with the realization that the literature on walking, whether in the form of narratives, fiction, histories, or manifestos, is overwhelming from a Western context. Moreover, this body of literature often conceptualizes walking as intrinsically subversive, desirable, special, and/or worthy of emulation. This discomfort has led me to seek out books on walking in non-Western contexts, especially South Asian. The idea behind this is not to uncover more ‘authentic’ modes of walking but rather to understand the situatedness of walking in particular kinds of places, people, and practices. It is instead to draw attention to and learn from ways of walking that don’t neatly fall into the categories most overrepresented in the literature on walking: flâneuring, loitering, leisure, an art form, an experiment. This listicle of six books, written in two parts, is a tiny fragment from my archive of books on walking in various Indian contexts.
Thousands of shrines of varying sizes reside in the streets of Mumbai. These shrines act as markers of new settlements and localities. Most of them represent and embody the identity of the people who brought them here. But more often than not, they hold together the hopes and aspirations of migrant communities as they navigate the precarity of the life worlds that a city like Mumbai generates. The shrines act as magnets, drawing together people with shared backgrounds and attracting sometimes a set of new believers. They belong to different streams of faith, ranging from organized religions to folk, tribal and occupational forms of worship. Many of these are exclusively cared for by women like the Velankanni Matha shrines. On the other hand, roadside Hanuman shrines seem to be a favourite of young migrant men who live alone or in groups in the city.
Chiragh Dilli 