The creation of the myth of the holy cow, the many lies and half-truths around it, and in recent times, the political discourse that the animal finds itself in
A compilation of observations by judiciary at all three levels, some validating commonly held, unscientific myths surrounding the cow, others proffer sensible advice to the state
The politics of cow can’t be decoded without appreciating a genuine cultural rift that pervades several spheres, linguistic to ideological.
In Uttar Pradesh, the cow, and its progeny, an animal essential for the rural economy, has transformed into a symbol of distress for both Muslims and Hindus.
To understand why does myth of the holy cow continues to endure, one must look at history, not the one preached by WhatsApp University but real textual evidence and track the trajectory of the cow from a milch cattle that was eaten and sacrificed to a divine entity
Markets across the country are being flooded by products made from cow urine and dung including all sorts of concoctions, which are claimed to cure debilitating diseases like cancer, without any scientific evidence
The Adivasis don’t milch cows for milk, but leave it for their calves to grow stronger to help them in cultivating their fields. They celebrate both cow and buffalo as their trusted friends.
How does the cow politics of the RSS/BJP or relevant theories by scholars justify the complete marginalization of the buffalo in our history, memory, consciousness and culture, asks Kancha Ilaiah
If one has to pick single most significant factor that binds Keralites together irrespective of their political and religious affiliations, it is nothing other than their quintessential love for beef, writes Shahina K.K.
Though the cow never attained the status of a ‘mother’ among Bengali Hindus in contrast to their counterparts in North India, it became a major political issue of conflict in both urban and rural areas by the 1920s
As people get disproportionately targeted for eating beef based on caste and class, it is important to understand the blurred history of beef-eating in India.
It is important to understand the depth of the politicisation of the issue of cow protection which, over the last couple of decades, has resulted in the production of violent vigilantes called 'gau rakshaks' (cow protectors).
In the face of increasingly indifferent law enforcement, Jharkhand is witness to increased violence against people suspected to consume beef or transport cows.
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