POSTED BY Outlook Web Desk ON Aug 27, 2015 AT 22:17 IST ,  Edited At: Aug 27, 2015 22:17 IST

DNA recently carried a piece on the history and diversity of sambar, the South Indian staple. 

The piece is strewn with little bits of information that most people don't know about. 

For instance, did you know that the quintessentially Tamilian sambhar was a Maratha creation?

The piece claims:

A family tradition – of sorts – is believed to have introduced sambar to the world. The story (with many deviations) goes that Shahuji Bhonsle, second Maratha ruler of Thanjavur (who reigned from 1684-1712), was to welcome cousin Sambhaji – son of Shivaji – to his palace. But preparations for a royal feast were hindered as kokum, used for Maharashtrian amti, was unavailable. So were supplies like moong dal, in whose place toor dal was used.

The article also talks about how sambar is not a homogeneous thing. It has many variants found across Karnataka, Andhra Pradesh and Tamil Nadu. In fact, 'sambar' is rarely called so in most Tamilian homes.

kuzhambu, an umbrella term meaning 'gravy', is commonly used. Especially when there's rice, rather than idli or dosa, on the plate. "As for varieties, there's paruppu urundai sambar/kuzhambu, in which the dal is balled into kofta-like dumplings and cooked in the masala. And muttai kuzhambu – egg sambar

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POSTED BY Outlook Web Desk ON Aug 27, 2015 AT 22:17 IST, Edited At: Aug 27, 2015 22:17 IST
POSTED BY Outlook Web Desk ON Aug 24, 2015 AT 05:08 IST ,  Edited At: Aug 24, 2015 05:08 IST

Around Independence Day, Rahul Ram, Sanjay Rajoura and Varun Grover came up with a lovely song on Indo-Pak relations after 68 years of Partition.

In response, a Pakistani has come up with an equally riveting song about how India and Pakistan must give peace a chance. Pakistani Army officer Muhammad Hassan Miraj's version is about how films and politics across the border have stereotyped the concept of the "enemy" which has take roots deep in the psyche of both the countries.

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POSTED BY Outlook Web Desk ON Aug 24, 2015 AT 05:08 IST, Edited At: Aug 24, 2015 05:08 IST
POSTED BY Outlook Web Desk ON Aug 21, 2015 AT 00:10 IST ,  Edited At: Aug 21, 2015 00:10 IST

Teesta Setalvad's organisation, Citizens for Justice and Peace (CJP), has doggedly pursued cases linked to the Gujarat riots of 2002. It has systematically fought 68 criminal cases, and 120 people have received life imprisonment because of their efforts. 

A piece titled 'Longtime Critic of Modi Is Now a Target' in the New York Times dated August 19, 2015, discusses the persecution and the kind of slander campaign that Setalvad and her husband have had to face, especially at the hands of the CBI, especially now that Narendra Modi is in power at the Centre, since Setalvad's campaign is to hold him responsible for the Gujarat 2002 riots:

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POSTED BY Outlook Web Desk ON Aug 21, 2015 AT 00:10 IST, Edited At: Aug 21, 2015 00:10 IST
POSTED BY Maheshwer Peri ON Aug 17, 2015 AT 15:59 IST ,  Edited At: Aug 17, 2015 15:59 IST

I met Seenu at Savera, a 3.5 star hotel in Chennai. He was not ​only ​serving me some delightful food but kept an eye on my table from the corner of his eye. He serves at the hotel by the day and does his MBA in hospitality by the night. His earnings are just about enough for him to live life.

Seenu wasn't intrusive but was around every time I needed him. And as I started talking to him, I grew more interested in his thoughts, his career and his life. He is from Arakkonam in rural Tamil Nadu. He moved to Chennai in search of a career. Seenu is a farmer​'s son.​

But his love for agriculture hasn't diminished. He sounded angry at the way agriculture has been ignored and our farmers ditched by an ungrateful nation. He feels that the green revolution is the biggest war India had ever won. He says he would have loved to continue being a farmer had the circumstances for agriculture remained what they were - rains, water, markets, fertilisers, crop protection, remunerative price etc.

​Seenu blames the callous attitude of successive governments. He thinks that the resolve of farmers to continue pursuing agriculture is put to test by all of us. The farmer of today is ignored, discouraged, unwanted and left to fend for himself against uncertain nature and unsympathetic market economy.

And then he presented me with a book he has authored - 'Uzhavanin Magan' meaning 'Farmer​'​s Son'. It is in Tamil and unfortunately I can't read it. But the title, the illustration and his anger communicated with me. It is his story of how he was forced to give up farming and move to the city in search of a livelihood. It is the story of India, our agriculture, farmers, governments. It is the story of ignorance, callousness and ungratefulness.

This book was released last week in Chennai. He spent his 6 months​'​ salary to publish just 500 copies. It is his expression of anger. It is his way of goading an ungrateful nation. It is real. It is stark. Read it. And if you happen to be in Chennai, drop by at Malgudi Restaurant at Savera Hotel, Chennai to show your support. Maybe, after you speak with him, you will empathise with our farmers as much as a jingoistic nation does with our soldiers. Hopefully, Jai Jawan Jai Kisan will not just be a slogan.

I wish Seenu well. More importantly, I wish we can work on a clear policy for agriculture to ensure that millions of Seenu's continue to pursue agriculture as a commercially viable operation. Because, when we have nothing to eat, there is nothing to fight for.

Jai Jawan, Jai Kisan!

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POSTED BY Maheshwer Peri ON Aug 17, 2015 AT 15:59 IST, Edited At: Aug 17, 2015 15:59 IST
POSTED BY Outlook Web Desk ON Aug 15, 2015 AT 07:47 IST ,  Edited At: Aug 15, 2015 07:47 IST

In 1967, 20 years after the British left India, the film-maker S.N.S. Sastry was asked to interrogate a host of 20-year-olds about their nation. This 19-minute-long black and white documentary was called 'I am 20' and it was commissioned by the state-run Films Division.

Sastry himself never appears on screen, so one can only reconstruct the questions he posed. What does freedom mean to you? Do you love your country? How much progress has India made? What do you want out of your life in India? Are we better off now than two decades ago? What problems still plague India? What does freedom mean to you? What does your country mean to you?

Sastry interviews a number of young people from various backgrounds and professions. Some even speak regional languages. While the urban youth seem concerned with travel and dancing and films, rural India talks about poverty without rancour or hope and how hard it is to plough a field with just two bulls. The urban youth discusses meteorite research and the rural youth says it has never been to school. While the urban youth laughs off when asked about marriage, the rural youth talks of the ever-growing size of their families and recalls how all they remember about their wedding day from more than a decade a ago is that they were given sweets and nice clothes.

Twenty years after India's tryst with destiny; this is what its midnight's children had to say:

  • Freedom has only meant that man has freedom to starve, to go naked, to die of hunger, and to go uneducated.
  • Terribly difficult to get admission but I don't understand really there being so may colleges there are so many who just waste a year or two because they don't get a seat in a college. If you don't get admission to a college and you just ask them how much extra you'll take, you are sure to get a seat the next minute.
  • It's okay to whistle at women from a distance but boys these days they come and push you and do some worse kind of mischief
  • I'd like to be a rich young man ad I want all the worldly comforts, all that our modern science and development has to offer and I believe in high living you know, doing things in style.
  • For some people security is a warm blanket. For me security is a government job.  I would like to join the IAS. I would like to sit in a comfortable chair in an air conditioned room. Sign a couple of files here and there. Write my comments in the margin. Drink cups of coffee. Attend a meeting and just sort of be a cog in the machine. What more do you want me to do?
  • I feel happy when I see the big industries of India but I feel unhappy when I see all these industries have been built at the cost of agriculture. I feel very happy when I see all these fertilisers being made in the factories. Well they mean that we have progressed a great deal, that we have more food because we have more land irrigated, that we will have more industries because there'll be more electricity. It will also mean we will have more production, more happiness.
  • If we compare ourselves to Germany and Japan, we have made o progress at all.
  • I have been to a village in Saurashtra some three years back ad I saw a very happy life. I saw that there was an LST bus coming to the village, there were roads, there was a gram panchayat radio, there is a windmill in that village, it's all very good. Then a year later, I went to an adivasi area in Gujarat again and I saw that people had not yet heard of a plane or a train and I felt that this was not progress.
  • Our achievement is that we have hope for tomorrow, our failure is that our today is very precarious but if a country can industrialise itself so well in 15 years, I am sure that we can lick the problem of agriculture also in another 15 years.
  • What do you want me to do for the country? I think I do enough by being a honest citizen, by doing my job to the best of my abilities, by working 8 hours a day, by not complaining much about the other issues, about the unavailability of sugar.
  • I don't think there is any future left for us. There is only a big past to boast of.
  • It's not a question of what the country can do for you but what you can do for the country. Of course, frustration is in fashion today. but I think deep within every Indian, despite all this frustration, we are underestimating him, he has a capacity to work.
  • If all the people in this country could fancy the prospect that we are allowed to quit the country, I will stay because it's something big, it's a huge experiment and I would like to be a part of it. 

There are two startling things about this video where these young people share their hopes and aspirations.

This video was made 48 years back but almost everything that these young people have to say is so 2015. There is nothing that we don't or can't identify with. The boy speaking in Bengali says that true freedom is the freedom of thought. Isn't that what we are still fighting for? The issues that these young people talk about after 20 years of Independence are still the issues we talk about 68 years after August 15, 1947. This brings us to the second startling realisation...

Does that mean we have not progressed at all? Despite all the scientific innovations and all the modernisation, are we still stuck where we were 48 years back?

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POSTED BY Outlook Web Desk ON Aug 15, 2015 AT 07:47 IST, Edited At: Aug 15, 2015 07:47 IST
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