What makes the foot feel the foot? What makes a footpath, a walking path? What goes into making the ground beneath your feet yours? What does it take for a footpath to make walking a choice and not a constraint? The ordinary (rather, pedestrian) footpaths documented in this photo essay shift the focus from the celebrated and consistently developed centre to the ignored and faded margins of the city, making sidewise gleams at the multiple experiences nestling here possible.
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.
On the face of it, Patparganj’s apartments appear to be small islands, each holding together a set of people with a shared social background. And there are apartment dwellers, who manage to unlook and avoid the sea of life the islands are surrounded by, through the blinkers of their class and aspirations, shopping for vegetables and eating street food from the evasive confines of their cars or seeking the ‘happening city’ elsewhere. Yet, life here, as I have come to experience over the years, does not inevitably have to be one of isolated living confined to the apartments.
If it is indeed the same chuha, it is back with a vengeance. Its earlier avatar was well behaved. It would stealthily come out at night after Hunny went to sleep and would rarely leave telltale signs of its dinner, except sometimes half-eaten bananas. This one does acrobatics through all times of the day, leaping over masala jars and knocking them off, smashing Rooafza bottles, scurrying over the bookshelves, chomping on electricity bills and doing cartwheels on the sofa. It eats everything … potatoes, lids of Tupperware boxes, newspapers, phone chargers, books and unopened biscuit packets—you name it! It prefers to shit on the bed or on freshly laundered clothes. And it is BIG.
Vasu was off to a great start today. She was ready for office, well in advance to relish a steaming cup of chai and eat two parathas at an appreciate-each-morsel pace. On most days, breakfast was a paratha–jam roll, gobbled on the march to the bus stop. Today she had fifteen opulent minutes to reach the bus stop instead of the usual eight minutes that commanded dusty shortcuts, hasty footsteps and frantic waving to stop the bus. If only any of that had made a difference.
This time Nana Saheb seems to have picked up a bigger stone than before. He aims it at the dog barking from the opposite terrace. The dog has been watching this drama of fistfuls of air being aimed at him for a week now. And he is no longer afraid of the old man’s fake… Continue reading Donkey
In the Foreword to Alain Corbin’s The Foul and the Fragrant: French Social Imagination (1986),[1] Roy Porter writes that ‘Today’s history comes deodorized. Thanks to experts in art, architecture, and artifacts, our eyes have been opened to what the past looked like; and all who have immersed themselves in diaries, novels, and letters will have their… Continue reading Smell and the City I
Chiragh Dilli 