Sceptical India

Friday, April 25, 2025

The Unsung Heroes Behind India’s Antivenom: The Irula Snake Catchers

Every year, snakebites claim tens of thousands of lives in India, making it the snakebite capital of the world. Yet, few know about the hidden heroes who play a crucial role in saving countless lives: the Irula tribe. This indigenous community, with its unparalleled expertise in handling snakes, is responsible for supplying nearly 80% of the venom required for antivenom production in India.

The Irula Tribe: A Legacy of Wisdom

The Irulas, primarily residing in Tamil Nadu, and to a smaller extent in Karnataka and Kerala, have been intertwined with the natural world for centuries. Traditionally known as expert snake catchers, they possess a deep, instinctive knowledge of snakes and their behavior, passed down through generations.

In 1978, the Irula Snake Catchers’ Industrial Cooperative Society was established, formalizing their unique skills into a structured enterprise. Today, this cooperative is the backbone of India’s antivenom production industry.

Venom Extraction: A Delicate Balance

The Irulas primarily capture the ‘big four’ venomous snakes: the Indian cobra, common krait, Russell’s viper, and saw-scaled viper. After being caught, snakes are handled with immense care. Venom is extracted three to four times over a 21-day period, ensuring the snakes are not harmed. After the extraction cycle, they are released back into the wild, maintaining ecological balance.

This humane approach reflects the Irulas’ deep respect for nature — a lesson in sustainability and ethics that modern industries can learn from.

Challenges Faced by the Irulas

Despite their life-saving contributions, the Irula community faces multiple challenges. Their traditional methods, though effective, are under scrutiny as scientific research demands region-specific and more potent antivenoms. Furthermore, the Irulas themselves struggle with poverty, lack of healthcare, and limited educational opportunities.

Ironically, while their work saves thousands, they often lack access to basic amenities and live under constant threat of economic marginalization.

The Need for Awareness and Support

Recognizing and supporting the Irula tribe is not just a moral obligation but a necessity. Investing in their welfare — through better healthcare, education, and infrastructure — will strengthen India’s fight against snakebite deaths.

Moreover, empowering the Irulas with access to scientific training and modern equipment can help bridge traditional wisdom with modern needs, creating a model for sustainable, ethical antivenom production.

Conclusion

The story of the Irula tribe is a testament to the incredible, often overlooked contributions of indigenous communities. As beneficiaries of their skill and bravery, it is high time we extend our gratitude beyond words. Raising awareness, advocating for policy changes, and supporting initiatives that uplift the Irulas are crucial steps toward honoring these unsung heroes.

Next time you hear about someone surviving a venomous snakebite, remember: behind that vial of antivenom lies the dedication of a humble, wise community, silently saving lives, one snake at a time.

India Tops Misinformation Risk Rankings: Why the Pahalgam Attack Coverage Demands Caution

India has been ranked as the country facing the highest risk of misinformation and disinformation, according to the World Economic Forum’s Global Risks Report 2024 (source). In an era where narratives spread faster than facts, it’s crucial to tread carefully — especially during times of national crisis.

One such case is the coverage surrounding the recent Pahalgam terror attack. Amid the chaos and grief, misleading claims and fake visuals have been circulating across social media and even mainstream platforms.

Viral Claims Debunked

False Communal Angle: A list that went viral claimed 15 out of the 26 army victims were Muslim, suggesting communal bias in the coverage. This list was shared by prominent media channels like India TV and later proved false. BOOM Live investigated and debunked it. Read the fact-check here.
Misleading Soldier Image: Another widely circulated image purportedly showed an injured soldier from the Pahalgam attack. Upon verification, it turned out to be unrelated. See the clarification by BOOM Live.

How You Can Protect Yourself From Misinformation

Use Google Fact Check Explorer: This tool aggregates fact-checks from across the internet. You can search for topics like “Pahalgam” and instantly see what’s verified. Try it here.
Follow Credible Fact-Checkers: India has multiple IFCN-certified fact-checking organizations. Follow them for regular updates:

Alt News: Website | X | Instagram | Facebook
BOOM Live: Website | X | Instagram | Facebook
NewsMobile: Website | X | Instagram | Facebook
Vishvas News: Website | X | Instagram | Facebook
NewsMeter: Website | X | Instagram | Facebook
The Quint (WebQoof): Website
NewsChecker: Website | X | Instagram | Facebook
Factly: Website | X | Instagram | Facebook
PTI Fact Check: Website

3. Reverse Image Search: If you see an image that seems suspicious:

Go to Google Images, click the camera icon, and upload or paste the URL of the image.
Or use browser extensions like Search by Image for Chrome or Edge.

4. Verify on X (Twitter): Tag @grok on any post and ask something like: “@grok is this true?” Grok AI (available to Premium+ users) can often identify misleading or debunked content.

Final Thoughts

The rush to share information during crises often clouds our judgment. India’s vulnerability to misinformation makes it all the more important for individuals to pause, verify, and reflect. The Pahalgam case is just one reminder of how fast falsehoods can travel — and how essential digital literacy is in combating them.

Stay alert, verify before you share, and help build a more informed public space.

Thursday, April 24, 2025

Why a Caste Census is the Need of the Hour: Measuring for Justice

“Only what gets measured gets managed.” This timeless adage underscores the urgent need for a caste census in India. For too long, the absence of comprehensive caste data has allowed policymakers and those in power to sidestep the stark inequalities that persist across caste lines. A caste census is not just a statistical exercise; it is a moral and practical imperative to confront systemic inequities, ensure equitable resource allocation, and foster inclusive development. Yet, resistance to such a census often stems from a convenient ignorance — a bliss that serves those who benefit from maintaining the status quo.

The Case for a Caste Census

India’s social fabric is deeply interwoven with caste, a hierarchical system that continues to shape access to education, employment, healthcare, and political representation. While the last comprehensive caste census was conducted in 1931 under British rule, the decennial census since independence has limited itself to collecting data on Scheduled Castes (SCs) and Scheduled Tribes (STs). This leaves a significant gap in understanding the socio-economic conditions of Other Backward Classes (OBCs) and other caste groups, which constitute a substantial portion of the population.

Without granular data, policies aimed at addressing caste-based disparities often rely on outdated estimates or assumptions. For instance, the Mandal Commission’s recommendations in the 1980s, which shaped OBC reservations, were based on projections rather than hard data. A caste census would provide an accurate picture of the population distribution, economic status, and educational attainment of various caste groups, enabling evidence-based policymaking.

Addressing Systemic Inequities

Caste remains a key determinant of opportunity in India. Studies, such as those by the Centre for the Study of Developing Societies (CSDS), show that upper castes, despite being a numerical minority, dominate leadership positions in politics, bureaucracy, judiciary, and corporate sectors. Meanwhile, lower castes and OBCs face disproportionate poverty, unemployment, and lack of access to quality education. A caste census would quantify these disparities, holding a mirror to the structural inequalities that rhetoric alone cannot address.

For example, reservation policies in education and jobs are often criticized as either inadequate or overly generous, depending on one’s perspective. Without current data, these debates remain speculative. A caste census would reveal whether reservations are reaching their intended beneficiaries and whether they are proportionate to the population and socio-economic needs of marginalized groups. It would also inform whether new affirmative action measures are needed for castes that remain underrepresented.

Empowering Inclusive Development

A caste census is critical for ensuring equitable resource allocation. Government schemes, from scholarships to rural development programs, often fail to reach the most marginalized due to a lack of targeted data. For instance, the National Sample Survey Office (NSSO) data shows that OBCs and SCs have lower access to credit and land ownership compared to upper castes. A caste census would enable governments to design interventions that address these specific gaps, ensuring that development benefits are not monopolized by a few.

Moreover, caste data can enhance the effectiveness of welfare programs. The Socio-Economic and Caste Census (SECC) of 2011, though incomplete and not fully utilized, provided insights into rural deprivation across caste lines. Expanding and institutionalizing such efforts would allow for real-time tracking of progress, ensuring that no community is left behind in India’s growth story.

The Politics of Ignorance

Despite its necessity, the idea of a caste census faces resistance from certain quarters. Some argue it would deepen caste divisions, but this ignores the reality that caste already shapes everyday life in India — whether in marriage, politics, or economic opportunity. Others claim it is administratively burdensome, yet India routinely conducts complex exercises like the Aadhaar rollout and GST implementation. The real resistance often lies in the fear of accountability.

For those in power, ignorance is bliss. A caste census would expose uncomfortable truths about the concentration of privilege and the persistence of exclusion. It could challenge entrenched power structures, demanding a redistribution of resources and opportunities. Political parties, wary of alienating dominant caste groups, often shy away from endorsing a caste census, preferring vague promises of social justice over concrete action.

Overcoming Resistance

The demand for a caste census has gained momentum in recent years, with several states like Bihar and Andhra Pradesh conducting their own caste surveys. These efforts, while commendable, are fragmented and lack the authority of a national census. The Union government must take the lead, integrating caste data into the 2031 Census (or earlier, through a special exercise) to ensure uniformity and credibility.

Public awareness is key to overcoming resistance. Civil society, media, and grassroots movements must emphasize that a caste census is not about perpetuating caste but about dismantling its oppressive legacy through informed policy. It is about ensuring that every Indian, regardless of caste, has a fair shot at progress.

Conclusion

A caste census is the need of the hour because it aligns with the principle that “only what gets measured gets managed.” By providing a clear picture of caste-based disparities, it would empower governments to craft policies that uplift the marginalized and foster true equality. The reluctance to conduct such a census reflects a desire to preserve the status quo, where ignorance shields those in power from accountability. India cannot afford this complacency. A caste census is not just a tool for data collection — it is a step toward justice, inclusion, and a more equitable future. The time to act is now.

The Conspiracy Theories Around Mother Teresa — And Why They Don’t Hold Up to Scrutiny

Mother Teresa, canonized as a saint by the Catholic Church in 2016, is globally recognized for her humanitarian work with the poor and dying in Kolkata (formerly Calcutta). Yet in India — particularly among right-wing circles — she is also the subject of persistent conspiracy theories. These range from allegations of forced religious conversions to accusations of child trafficking and misusing donations.

Despite the lack of verifiable evidence, these narratives continue to circulate, fueled by social media, political rhetoric, and ideological hostility toward missionaries and NGOs. This article examines the most common claims made against Mother Teresa and contrasts them with facts, data, and independent investigations.

1. Claim: Mother Teresa Was Running a Massive Conversion Racket

The Theory:

Mother Teresa’s work with the poor was merely a façade for mass conversions to Christianity. Some claim that the Missionaries of Charity (MoC), the organization she founded, exploited vulnerable people — especially Hindus — by converting them on their deathbeds.

The Facts:

No credible evidence exists that the Missionaries of Charity engaged in forced or coercive conversions.
The MoC’s facilities did not require patients to convert or adopt Christian practices. In fact, many people served by the MoC remained Hindu or Muslim.
Prominent Indian figures such as Khushwant Singh, a Sikh agnostic and critic of religion, praised her work and never mentioned any evidence of conversion pressure.
Indian government records and multiple court cases have never proven any systematic conversion activity by MoC.
In a 2011 statement, the MoC said:
“Our rule forbids us to convert anyone. Mother herself said: ‘Our job is not to convert. Our job is to love.’”

2. Claim: She Was Glorifying Suffering Instead of Alleviating It

The Theory:

Mother Teresa allegedly believed that suffering brought people closer to God and, therefore, did not provide adequate medical care or pain relief to patients. Some critics argue that she was more interested in martyrdom than modern healthcare.

The Facts:

This criticism originated from Christopher Hitchens’ book The Missionary Position, which portrayed her work as deeply flawed and ideologically rigid.
While Hitchens raised concerns about hygiene and medical standards in MoC homes, independent journalists and investigators found no malice or agenda — rather, a lack of resources and medical training.
The facilities were not meant to be hospitals. They were hospices for the dying, offering dignity and basic care to people who were otherwise abandoned by families or hospitals.
In her time, Kolkata had limited infrastructure for terminal care. Her model filled a massive gap in public health, especially for the most marginalized.

3. Claim: She Misused Foreign Donations

The Theory:

Critics argue that Mother Teresa received millions in donations but did not use them to improve healthcare facilities or expand her operations transparently.

The Facts:

The Missionaries of Charity maintain a vow of poverty, and the organization is audited annually in accordance with Indian laws for NGOs.
The money was reportedly used across 130+ countries, supporting homes for leprosy patients, orphans, AIDS patients, and the elderly.
Indian government agencies, including the Income Tax Department and Home Ministry, have not found financial misappropriation in public audits of MoC.
The organization does not hoard money; funds are deployed modestly to maintain a frugal model of service.

4. Claim: She Was Involved in Child Trafficking

The Theory:

One of the most inflammatory conspiracy theories accuses Mother Teresa’s order of engaging in illegal adoptions or child trafficking.

The Facts:

The 2018 adoption controversy involving Missionaries of Charity in Jharkhand involved two individuals, not the organization as a whole. MoC immediately distanced itself from the employees involved and cooperated with police.
The case was used politically to attack Christian charities in India, but no link to Mother Teresa or her leadership was ever established.
The MoC ceased all adoptions in 2015, citing bureaucratic red tape and ideological differences with India’s changing adoption laws, particularly those that mandated non-discrimination toward single or divorced individuals.

Why These Myths Persist

Religious Polarization: In a climate of rising Hindu nationalism, Christian missionaries are often painted as a threat to Indian culture, regardless of their actual activities.
Political Rhetoric: Politicians like Yogi Adityanath and Subramanian Swamy have made public remarks alleging conversion motives, lending legitimacy to fringe theories.
Social Media Echo Chambers: WhatsApp forwards and YouTube videos from pseudo-historical influencers often repeat the same falsehoods without citations.
Western Critiques Misused: Valid criticisms from Western writers like Hitchens have been selectively misquoted or decontextualized by Indian right-wing groups.

Conclusion: A Legacy Larger Than Rumors

Mother Teresa’s legacy, like that of any global religious figure, is not without complexity. But most of the conspiracy theories that surround her are based on ideological discomfort with her faith, not evidence of wrongdoing. Her life’s work — serving the dying, lepers, orphans, and abandoned — filled a vacuum left by the state and society.

Criticism is healthy. But distortion is dangerous. It’s time we examine her legacy with clarity, not conspiracy.

How Western Far-Right Conspiracy Theories Have Infiltrated the Indian Right Wing

In the past decade, the Indian right wing has undergone a significant ideological shift, increasingly absorbing conspiracy theories and narratives that originated in the far-right ecosystems of the West — particularly the United States. While these theories often begin in fringe spaces like QAnon forums, right-wing YouTube channels, or Telegram groups abroad, they’ve found new life in India, adapted to local cultural and political contexts.

Here are some of the most notable Western conspiracy theories that have taken root in Indian right-wing discourse:

1. Bill Gates — Vaccines and Population Control

The conspiracy theory that Bill Gates is using vaccines to control or reduce the global population has been a staple of American far-right rhetoric. In India, this theory has found fertile ground, especially during the COVID-19 pandemic.

Gates’ philanthropic efforts in India — whether in polio eradication, Aadhaar infrastructure, or agriculture — have been recast by Indian conspiracy theorists as covert attempts to experiment on or surveil the Indian population. Right-wing WhatsApp forwards and influencers paint him as a symbol of Western tech overreach and neocolonial control.

2. George Soros — The Global Puppet Master

In the global far-right imagination, George Soros is the ultimate bogeyman — a billionaire orchestrating liberal revolutions from behind the scenes. This narrative has been enthusiastically adopted by Indian right-wing circles.

When Soros publicly criticized the Modi government and expressed support for “open societies,” Indian right-wing influencers and politicians went into overdrive, accusing him of funding anti-national media, anti-CAA protests, and civil society groups aimed at destabilizing India. Soros has since become shorthand in India for “foreign-funded interference.”

3. Mother Teresa — A Saint or a Conversion Agent?

Mother Teresa is revered around the world for her humanitarian work, but in sections of the Indian right wing, she is viewed with deep suspicion. A recurring theory is that her missionary work was actually a front for mass conversions to Christianity and, in more extreme versions, child trafficking.

These claims, though widely debunked, have been repeated by politicians like Yogi Adityanath and amplified on social media. This mirrors older colonial anxieties and aligns with global right-wing skepticism of religious charities and NGOs.

4. Deep State and the “Tukde Tukde Gang”

While the American far right talks about a “deep state” sabotaging Donald Trump, the Indian right has its own version: the “Tukde Tukde Gang.”

This label is used to describe an imagined anti-national coalition of leftists, secular intellectuals, human rights activists, and journalists. From JNU to Bollywood, this supposed cabal is accused of conspiring against India’s unity and sovereignty — similar to how American right-wingers talk about universities, Hollywood, and the media.

5. Climate NGOs and the Anti-Development Agenda

Some segments of the Indian right have begun embracing Western-style climate change skepticism. Global environmental NGOs are accused of trying to halt India’s development by weaponizing environmental concerns.

The narrative goes that these organizations, often funded by foreign donors, are stalling infrastructure projects, mining, and industrial growth in tribal and rural areas — not to protect nature, but to keep India poor and dependent.

This aligns closely with conspiracy theories pushed by Western oil-funded think tanks that label climate activism as a covert anti-growth agenda.

Final Thoughts

These conspiracy theories are not just fringe ideas anymore — they are shaping policy debates, media narratives, and public perception. As global digital ecosystems converge, it’s becoming harder to draw clear lines between what’s “imported” and what’s “homegrown.” But understanding where these ideas come from — and how they morph in the Indian context — is crucial to confronting them.

If India’s right-wing discourse is being shaped by American paranoia, it’s worth asking: Whose vision of nationalism are we really following?

Periyar E.V. Ramasamy: Champion of Self-Respect and Social Justice

Erode Venkatappa Ramasamy, popularly known as Periyar (1879–1973), was a towering figure in India’s social reform landscape, whose relentless fight against caste oppression, gender inequality, and religious superstition reshaped Tamil Nadu’s sociopolitical fabric. Through his Self-Respect Movement, Periyar challenged the entrenched hierarchies of Brahminical dominance and advocated for rationalism, equality, and human dignity. This article explores his life, beliefs, contributions, and the enduring legacy of his movement while debunking persistent misconceptions, such as the false claim that he married his daughter.

The Self-Respect Movement: A Revolution for Dignity

Founded in 1925, the Self-Respect Movement was Periyar’s response to the systemic injustices perpetuated by the caste system and Brahminical hegemony. Unlike the nationalist movements of the time, which prioritized political independence, Periyar believed true freedom lay in self-respect and the liberation of the individual from social and religious shackles. He described the movement as Arivu Vidutalai Iyakkam (a movement to liberate the intellect), emphasizing rational thought over blind adherence to tradition.

The movement’s core objectives included:

Eradicating caste: Periyar saw caste as a tool of oppression, with Brahmins maintaining supremacy through religious and cultural practices. He urged people to reject caste titles and endogamy, promoting inter-caste marriages to dismantle caste barriers.
Gender equality: Periyar was a proto-feminist, advocating for women’s rights to education, property, and autonomy. He condemned practices like child marriage and enforced widowhood, calling traditional marriage a form of “slavery” for women.
Rationalism and atheism: A militant atheist, Periyar viewed religion, particularly Hinduism, as a vehicle for perpetuating caste and gender oppression. He famously declared, “There is no god,” and criticized religious rituals as tools of exploitation.
Self-Respect Marriages: Periyar introduced a revolutionary marriage system devoid of Brahmin priests, Sanskrit mantras, or caste considerations. These marriages, based on mutual respect and equality, were legalized in Tamil Nadu in 1967 under the DMK government.

The movement gained traction not only in Tamil Nadu but also among Tamil diaspora communities in Sri Lanka, Burma, and Singapore, influencing political parties like the Dravida Munnetra Kazhagam (DMK) and All India Anna Dravida Munnetra Kazhagam (AIADMK).

Periyar’s Life and Key Contributions

Born on September 17, 1879, in Erode, Tamil Nadu, to a Kannada Balija merchant family, Periyar was exposed to religious discourses early in life but began questioning Hindu mythology’s contradictions as a young boy. His early activism included joining the Indian National Congress in 1919, but he left in 1925, disillusioned by its Brahmin-dominated leadership and failure to address caste inequities.

Periyar’s major contributions include:

Vaikom Satyagraha (1924): He played a pivotal role in this movement to secure temple road access for lower castes in Kerala, earning him widespread recognition.
Anti-Hindi Agitations (1937): Periyar opposed the imposition of Hindi in Tamil Nadu, viewing it as an attempt to enforce Aryan cultural dominance over Dravidian identity.
Dravidar Kazhagam (1944): Periyar founded this organization to advance his vision of a casteless, egalitarian society and a separate Dravida Nadu, though he prioritized social reform over political power.
Women’s Empowerment: Periyar encouraged women’s participation in protests and politics, with his first wife, Nagammai, leading campaigns like the anti-liquor movement. He advocated for women’s right to divorce, remarry, and access contraception, radical ideas for his time.
Symbolic Acts: Periyar’s burning of the Manusmriti and images of Rama, as well as his celebration of Ravana as a Dravidian hero, were bold challenges to Brahminical narratives.

His efforts laid the groundwork for Tamil Nadu’s progressive policies, including the highest reservation for marginalized communities in India (69%) and the legalization of self-respect marriages.

Core Beliefs

Periyar’s philosophy was rooted in rationalism, equality, and self-respect. His key beliefs included:

Caste as a Social Evil: He likened the caste system to a “ladder” carried within individuals, fostering reverence for some and contempt for others. He argued that Brahmins used religion to maintain their supremacy.
Women’s Liberation: Periyar saw women’s oppression as intertwined with caste and religion. He believed women should have autonomy over their bodies, marriages, and lives, famously stating, “In the name of god, religion, and shastras, you have duped us.”
Atheism and Anti-Religion: Periyar viewed Hinduism as a tool of Brahminical oppression, though he expressed qualified support for Islam and Buddhism as alternatives for lower castes.
Freedom of Choice: He championed “free love” and self-respect marriages, arguing that relationships should be based on mutual respect, not caste or property considerations.
Dravidian Identity: Periyar reconstructed Tamil identity as egalitarian, countering the Aryan-dominated Indian identity propagated by the Congress.

Debunking Misconceptions: The Marriage Controversy

One of the most persistent and malicious misconceptions about Periyar is the claim that he “married his daughter” or “adopted daughter.” This falsehood, often propagated by detractors to discredit his legacy, stems from his marriage to Maniammai in 1949. Here are the facts:

Periyar’s Biological Daughter: Periyar had only one child, a daughter who died at five months old. There is no record of any surviving biological or adopted daughter.
Who Was Maniammai?: Maniammai was the daughter of Kanagasabai, a Justice Party member. She joined the Dravidar Kazhagam in her early 20s, becoming a dedicated follower of Periyar. She rejected societal expectations of marriage and was Periyar’s caregiver in his later years.
The Marriage: On July 9, 1949, Periyar, aged 70, married Maniammai, aged 32. He described the marriage as a legal arrangement to secure his property and ensure the continuation of his social work through a trusted successor. Maniammai was not his daughter, adopted or otherwise.
Why the Controversy?: The age gap and Periyar’s choice of Maniammai as his successor caused outrage among some followers, leading to a split in the Dravidar Kazhagam. Critics, particularly from Brahminical and right-wing circles, exploited this to spread the false narrative of an incestuous marriage.
Maniammai’s Role: After Periyar’s death in 1973, Maniammai led the Dravidar Kazhagam, organized protests, and managed homes for destitute women and orphans, proving her commitment to Periyar’s ideals.

This misconception is a deliberate attempt to divert attention from Periyar’s radical ideas, which challenged entrenched power structures. Social media posts on X have highlighted how such propaganda persists in right-wing ecosystems, but historical records unequivocally debunk these claims.

Other Misconceptions

Periyar Was Anti-Hindu, Not Anti-Religion: While Periyar fiercely criticized Hinduism for its casteist practices, he engaged with other religions like Islam and Buddhism as potential alternatives for lower castes, showing a nuanced approach to religion.
Periyar Promoted Violence: Critics claim Periyar’s rhetoric was violent, citing his provocative language. However, his movement was non-violent, focusing on symbolic acts like burning texts or idols to challenge orthodoxy. Disruptions by self-respecters were often in response to exclusionary practices, not unprovoked aggression.
Periyar Was Anti-Brahmin, Not Anti-Caste: Periyar’s critique targeted Brahminical supremacy, not individual Brahmins. He opposed the caste system as a whole, advocating for equality across all communities.

Legacy and Relevance Today

Periyar’s ideas remain profoundly relevant in contemporary India, where caste discrimination, gender inequality, and religious orthodoxy persist. His emphasis on rationalism and self-respect inspired Tamil Nadu’s progressive policies, from reservations to women’s education. The state’s observance of September 17 as Social Justice Day reflects his enduring influence.

However, Periyar’s legacy faces challenges from Hindu nationalist narratives that portray him as anti-Hindu or divisive. Vandalism of his statues and legal challenges to his inscriptions underscore the resistance to his radical ideas. Yet, his vision of a society free from caste, patriarchy, and superstition continues to inspire activists, scholars, and policymakers.

Conclusion

Periyar E.V. Ramasamy was a visionary who dared to challenge the status quo, advocating for a world where self-respect and equality trumped tradition and hierarchy. The Self-Respect Movement was not just a campaign but a clarion call for human dignity, rational thought, and social justice. By debunking misconceptions like the false claim of marrying his daughter, we can refocus on his transformative contributions. As Tamil Nadu and India grapple with ongoing inequalities, Periyar’s fiery spirit reminds us to question, resist, and rebuild a society rooted in fairness and freedom.

Silver Leaf in Indian Food: A Shiny Tradition That Needs to Go

Walk into any Indian sweet shop, and chances are you’ll be greeted by rows of glistening sweets adorned with delicate, metallic sheets. Known as silver leaf, or varak, this decorative tradition is widespread in Indian cuisine — often seen on sweets like kaju katli, barfis, dry fruits, and even paan. It may look luxurious, but ask yourself: Why are we eating metal foil that serves no purpose other than aesthetics?

It’s time we took a closer look at this shiny habit, because beneath its glitter lies a mix of outdated tradition, misplaced luxury, and questionable health practices.

No Nutritional Value. No Medicinal Use.

Let’s get the facts straight: pure silver is biologically inert. That means it passes through your body without being absorbed, digested, or metabolized. In other words, it does absolutely nothing for your health.

Unlike spices, herbs, or even edible flowers — many of which have rich histories in Ayurveda and actual health benefits — silver leaf is completely ornamental. You could remove it from a sweet and notice no difference in taste, aroma, or effect. So why are we still using it?

Health Risks: What’s Behind That Shine?

While pure silver might be safe in tiny amounts, the problem is we can’t always be sure of its purity.

Many poorly regulated manufacturers cut corners:

Adulteration with cheaper metals like aluminum or nickel, which are toxic.
Use of animal intestines (especially ox gut lining) to beat the metal into sheets — raising not only hygiene concerns, but also ethical and religious issues for vegetarians, vegans, and those observing specific dietary laws.
Lack of standardization in production methods, leading to questionable quality and safety.

All for what? A paper-thin shimmer that fades the moment you touch it.

Cost Without Benefit

Silver isn’t cheap. Adding it to sweets increases production costs, which are ultimately passed on to you, the consumer. You’re essentially paying a premium for something that contributes nothing to flavor, quality, or nutrition.

Think about it: if a ₹100 mithai box becomes ₹120 just because it’s covered in edible metal, wouldn’t you rather have better ingredients — or save the ₹20?

Time to Reconsider Tradition

Sure, cultural traditions deserve respect. But not all traditions are sacred, and some need to evolve. In an era where we’re moving toward clean, ethical, and sustainable food practices, silver varak stands as a relic of aesthetic excess with no functional upside.

We’re already cutting down on artificial coloring, plastic packaging, and harmful additives. Why stop short of questioning decorative metals in our food?

The Takeaway

Silver leaf is a classic example of style over substance. It’s shiny, yes — but also pointless, outdated, and occasionally unsafe. It adds cost, invites potential health risks, and serves no meaningful culinary or nutritional purpose.

Maybe it’s time we gave Indian sweets the dignity they deserve — by letting them shine through flavor, not foil.