Modernity and the Subaltern Experience in the Works of Kiran Desai, Arundhati Roy, and Aravind Adiga

Daily writing prompt

If you could be someone else for a day, who would you be, and why?

Citation

Yadav, P. (2026). Modernity and the Subaltern Experience in the Works of Kiran Desai, Arundhati Roy, and Aravind Adiga. International Journal of Research, 12(12), 689–694. https://doi.org/10.26643/rb.v118i1.7254

Priyanka Yadav

Research Scholar

Dept. of English, J. P. University, Chapra

Abstract

The emergence of modernity in postcolonial India has generated complex social, economic, and cultural transformations that have significantly influenced the lives of marginalized communities. Indian English fiction has played a crucial role in representing these changes by foregrounding the voices of the subaltern and interrogating dominant narratives of progress and development. This paper examines the representation of modernity and the subaltern experience in the selected works of Kiran Desai, Arundhati Roy, and Aravind Adiga. Through a close reading of The Inheritance of Loss, The God of Small Things, and The White Tiger, this study explores how these writers depict the tensions between tradition and modernity, privilege and deprivation, power and resistance. Drawing upon postcolonial theory, subaltern studies, and sociological perspectives, the paper argues that these novelists present modernity as a contradictory force that simultaneously promises mobility and perpetuates inequality. The protagonists and marginalized characters in these works negotiate their identities within oppressive social structures shaped by class, caste, gender, and global capitalism. By highlighting lived experiences of exclusion and aspiration, Desai, Roy, and Adiga challenge hegemonic representations of Indian modernity and create alternative narratives that foreground subaltern agency. This comparative analysis demonstrates that contemporary Indian English fiction serves as a powerful medium for critiquing social injustice and reimagining inclusive forms of development.

Keywords: Modernity, Subaltern Studies, Indian English Fiction, Marginality, Postcolonial Literature, Power, Globalization, Social Inequality

Introduction

The concept of modernity occupies a central position in discussions of postcolonial societies, particularly in the context of developing nations such as India. Modernity is often associated with industrialization, urbanization, technological advancement, education, and global integration. However, in postcolonial settings, modernity is rarely experienced uniformly. Instead, it is marked by uneven development, social stratification, and persistent forms of marginalization. While certain sections of society benefit from economic liberalization and globalization, large segments continue to remain excluded from opportunities and resources. This uneven distribution of power and privilege has generated a complex social reality in which traditional hierarchies coexist with modern institutions.

Indian English literature has consistently engaged with these contradictions. Contemporary novelists have explored how modernity shapes individual lives and collective identities, particularly among marginalized communities. The subaltern, a term popularized by the Subaltern Studies Group and theorists such as Gayatri Chakravorty Spivak, refers to those social groups who are excluded from political representation and cultural dominance. These groups include the rural poor, lower castes, women, migrant workers, and other disenfranchised communities. Their voices are often silenced within dominant historical and literary narratives.

Kiran Desai, Arundhati Roy, and Aravind Adiga belong to a generation of writers who have critically examined the impact of modernity on Indian society. Their novels reflect the anxieties, aspirations, and struggles of individuals located at the margins of power. Through innovative narrative techniques and socially engaged storytelling, these writers interrogate the myth of progress and expose the human costs of development. This paper seeks to analyze how modernity is represented in The Inheritance of Loss, The God of Small Things, and The White Tiger, and how the subaltern experience is articulated within these narratives.

By adopting a comparative approach, this study aims to highlight both common concerns and distinctive perspectives in the works of these authors. It argues that while Desai emphasizes emotional displacement and cultural alienation, Roy foregrounds caste and gender oppression, and Adiga focuses on class conflict and economic exploitation. Together, their writings provide a multidimensional critique of contemporary Indian modernity.

Theoretical Framework: Modernity and Subaltern Studies

Theoretical discussions of modernity in postcolonial contexts emphasize its ambivalent nature. Scholars such as Partha Chatterjee and Homi Bhabha have argued that postcolonial modernity differs significantly from its Western counterpart. It emerges within conditions of colonial domination and economic dependency, resulting in hybrid social formations. Modern institutions such as democracy, education, and capitalism coexist with feudal structures, patriarchal values, and caste hierarchies. As a result, modernity becomes a site of conflict rather than consensus.

Subaltern Studies, initiated in the 1980s by scholars like Ranajit Guha, sought to recover the voices of marginalized groups from elite historiography. This approach challenged nationalist and colonial narratives that ignored popular resistance and everyday struggles. Spivak’s influential question, “Can the Subaltern Speak?”, further problematized the representation of marginalized voices in academic and literary discourse. She argued that even well-intentioned intellectuals often appropriate subaltern experiences, thereby reinforcing power structures.

In literary studies, the subaltern perspective has encouraged critics to examine how marginalized characters are portrayed and whether they possess narrative agency. The intersection of modernity and subalternity reveals how development projects, globalization, and urban expansion often displace traditional communities and exacerbate inequalities. Literature becomes a crucial space for articulating these tensions and contesting dominant ideologies.

This paper draws upon postcolonial theory, subaltern studies, and sociological insights to analyze how Desai, Roy, and Adiga represent marginalized lives. It considers narrative voice, characterization, spatial settings, and symbolic imagery as key elements through which modernity and subalternity are negotiated.

Modernity and Displacement in Kiran Desai’s The Inheritance of Loss

Kiran Desai’s The Inheritance of Loss presents a nuanced exploration of globalization, migration, and cultural alienation. Set in the Himalayan town of Kalimpong and interspersed with scenes from the United States, the novel portrays characters caught between local traditions and global aspirations. The narrative foregrounds emotional and psychological dimensions of marginalization rather than overt political resistance.

The character of Biju, an undocumented immigrant in America, represents the transnational subaltern. His journey reflects the disillusionment of many migrants who seek economic mobility but encounter exploitation and isolation. Working in restaurant kitchens under harsh conditions, Biju remains invisible within the host society. His experience exposes the darker side of globalization, where labor mobility benefits corporations while dehumanizing workers.

In India, characters such as Sai and Gyan grapple with identity crises shaped by colonial legacies and modern education. The judge, Jemubhai Patel, embodies internalized colonialism. Educated in England, he despises his native culture and family, resulting in emotional repression and social withdrawal. His alienation illustrates how modernity, mediated through colonial institutions, can produce self-denial and cultural dislocation.

The Gorkhaland movement depicted in the novel highlights regional marginalization and political unrest. Insurgent youth challenge state authority, reflecting frustrations arising from economic neglect and cultural invisibility. However, Desai presents this resistance as fragmented and emotionally charged rather than ideologically coherent.

Through these narratives, Desai portrays modernity as a force that fragments identities and intensifies feelings of loss. The subaltern in her novel is characterized by vulnerability, displacement, and longing. While her characters rarely achieve structural transformation, their emotional struggles reveal the human consequences of uneven development.

Caste, Gender, and Subaltern Resistance in Arundhati Roy’s The God of Small Things

Arundhati Roy’s The God of Small Things offers a powerful critique of social hierarchies rooted in caste, gender, and class. Set in Kerala, the novel examines how rigid social norms regulate individual desires and perpetuate inequality. Roy situates her narrative within both local traditions and broader political contexts, including communism and globalization.

Velutha, an Untouchable carpenter, represents the most marginalized figure in the novel. Despite his technical skills and political awareness, he remains excluded from social mobility due to caste discrimination. His relationship with Ammu violates social codes and triggers brutal repression. Velutha’s death symbolizes the violent silencing of subaltern aspirations that challenge hegemonic structures.

Ammu’s marginalization as a divorced woman further illustrates gendered oppression. Her lack of economic independence and social status exposes her vulnerability within patriarchal systems. Although educated and emotionally resilient, she is denied dignity and autonomy. Her tragic fate reflects the limitations imposed on women within both traditional and modern frameworks.

The twin protagonists, Estha and Rahel, experience psychological trauma resulting from social conflict and familial breakdown. Their fragmented identities reflect the broader disintegration of social cohesion under modern pressures. Roy employs a non-linear narrative structure to mirror this fragmentation and to challenge conventional storytelling modes.

Roy’s political engagement distinguishes her approach from Desai’s more introspective style. She foregrounds collective injustice and structural violence, emphasizing the need for social transformation. By centering the narrative on marginalized voices, Roy enables the subaltern to speak, even if temporarily, through literary representation.

Modernity in Roy’s novel is associated with consumerism, political corruption, and cultural erosion. Yet, she also gestures toward alternative forms of solidarity and resistance. Love, memory, and storytelling emerge as subversive forces that contest dominant power relations.

Class Conflict and Economic Exploitation in Aravind Adiga’s The White Tiger

Aravind Adiga’s The White Tiger presents a stark portrayal of neoliberal India characterized by extreme economic disparities. Through the voice of Balram Halwai, the novel exposes the brutal realities of class exploitation and social immobility. Adiga adopts a confessional narrative style that allows the subaltern protagonist to narrate his own story.

Balram originates from the “Darkness,” a metaphor for rural poverty and systemic neglect. His early life is marked by deprivation, child labor, and lack of educational opportunities. Despite his intelligence, structural barriers prevent his upward mobility. The novel thus critiques meritocratic myths associated with modern capitalism.

Working as a driver for a wealthy family, Balram witnesses corruption, hypocrisy, and moral decay among elites. His employers embody the contradictions of modernity, combining Westernized lifestyles with feudal attitudes. They benefit from globalization while perpetuating exploitation.

Balram’s eventual act of murder and theft represents a radical form of resistance. By becoming an entrepreneur through criminal means, he breaks free from servitude. However, his success raises ethical questions. Adiga does not romanticize violence but presents it as a product of systemic injustice. The “rooster coop” metaphor illustrates how social conditioning prevents collective rebellion among the poor.

Unlike Desai’s passive sufferers and Roy’s tragic rebels, Adiga’s protagonist actively reshapes his destiny, albeit through morally ambiguous methods. His voice is assertive, ironic, and confrontational. This narrative strategy challenges elite literary conventions and foregrounds subaltern consciousness.

Modernity in The White Tiger is depicted as ruthless competition. Economic growth benefits a small minority while marginalizing millions. Adiga exposes how democracy and capitalism fail to deliver social justice, thereby questioning dominant development paradigms.

Comparative Analysis: Convergences and Divergences

A comparative reading of these novels reveals significant thematic convergences. All three authors critique the myth of inclusive progress and highlight the persistence of inequality. Their narratives expose how modern institutions reinforce existing hierarchies rather than dismantling them. Globalization, urbanization, and education emerge as double-edged forces that offer opportunities to some while marginalizing others.

At the same time, each writer adopts a distinct perspective. Desai emphasizes emotional displacement and cultural hybridity, portraying marginalization as a condition of existential uncertainty. Roy foregrounds caste and gender oppression, presenting subalternity as structurally embedded and violently enforced. Adiga focuses on economic exploitation and class conflict, depicting subaltern resistance in aggressive and pragmatic terms.

Narrative strategies also differ significantly. Desai employs lyrical prose and multiple perspectives to convey fragmentation. Roy uses experimental structure and symbolic imagery to challenge linear history. Adiga adopts a satirical and confessional voice to provoke readers. These stylistic choices shape how subaltern experiences are represented and interpreted.

In terms of agency, Desai’s characters remain largely constrained, Roy’s characters resist but are defeated, and Adiga’s protagonist succeeds through transgression. This variation reflects different ideological positions regarding the possibility of social change. Together, these narratives suggest that subaltern agency is contingent, fragile, and often compromised.

Conclusion

The works of Kiran Desai, Arundhati Roy, and Aravind Adiga provide insightful critiques of modernity and its impact on marginalized communities in postcolonial India. Through diverse narrative techniques and thematic concerns, these authors expose the contradictions of development and globalization. Their novels reveal how modernity, instead of ensuring social mobility and equality, often reproduces structures of exclusion.

By foregrounding subaltern experiences, these writers challenge dominant representations of Indian progress. They emphasize lived realities of poverty, discrimination, and displacement that remain invisible in official discourse. At the same time, their narratives explore possibilities of resistance, whether through emotional resilience, political dissent, or radical self-assertion.

This study demonstrates that contemporary Indian English fiction functions as a vital space for negotiating questions of power, identity, and justice. Desai, Roy, and Adiga not only document social realities but also reshape literary conventions to accommodate marginalized voices. Their works invite readers to reconsider prevailing notions of success and development and to imagine more inclusive forms of modernity.

In an era marked by rapid economic change and persistent inequality, these novels remain profoundly relevant. They remind us that true progress cannot be measured solely by material growth but must be evaluated in terms of human dignity, social equity, and ethical responsibility.

Works Cited

Adiga, Aravind. The White Tiger. HarperCollins, 2008.

Ashcroft, Bill, Gareth Griffiths, and Helen Tiffin. The Empire Writes Back: Theory and Practice in Post-Colonial Literatures. 2nd ed., Routledge, 2002.

Bhabha, Homi K. The Location of Culture. Routledge, 1994.

Chatterjee, Partha. The Nation and Its Fragments: Colonial and Postcolonial Histories. Princeton UP, 1993.

Desai, Kiran. The Inheritance of Loss. Hamish Hamilton, 2006.

Guha, Ranajit. Dominance without Hegemony: History and Power in Colonial India. Harvard UP, 1997.

Nayar, Pramod K. Postcolonial Literature: An Introduction. Pearson, 2008.

Roy, Arundhati. The God of Small Things. IndiaInk, 1997.

Spivak, Gayatri Chakravorty. “Can the Subaltern Speak?” Marxism and the Interpretation of Culture, edited by Cary Nelson and Lawrence Grossberg, U of Illinois P, 1988, pp. 271–313.

Thiong’o, Ngũgĩ wa. Decolonising the Mind: The Politics of Language in African Literature. Heinemann, 1986.

Young, Robert J. C. Postcolonialism: An Historical Introduction. Blackwell, 2001.

Reflection of Women Identity in Mahesh Elkunchwar’s Old Stone Mansion and Garbo

Daily writing prompt

Describe a phase in life that was difficult to say goodbye to.

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Dr. Bharat Ranjeet Deshmukh

Assistant Professor

Department of English

Narayanrao Waghmare Mahavidyalaya, Akhada Balapur,Hingoli (MS)

Abstract

This research paper aim is to highlight the true condition and situation of women’s as described in the plays of Mahesh Elkunchwar. Elkunchwar is well-known not just in the Marathi theatrical community and is recognized as a very respectable playwright, but he is also active in the field of modern Indian theatre. His plays hold a distinct place in Marathi theatre history. Elkunchwar possesses a literary bent and a superb command of common language. His plays are incredibly readable due to his spontaneity and effective use of literary tropes. Mahesh Elkunchwar, a contemporary Marathi writer, is arguably the most persuasive advocate for social plays. His plays explore the conflict between family relationships and social relationships with realism and emotional force.

Keywords: Women, Gender, Empowerment, Society, Patriarchy.

Introduction:

One of the most well-known playwrights in Marathi literature, Mahesh Elkunchwar (born 9 October 1939), has bravely attempted to depict the conditions of women in patriarchal society. Along with Vijay Tendulkar and Satish Alekar, he is recognized as one of the most prominent and forward-thinking playwrights of the modern era. With the publishing of his one-act dramas, which display a unique fusion of intensity and concentration, Elkunchwar rose to literary fame. He has written more than twenty plays in the Marathi language, including Rudravarsha (1966), Sultan (1967), Zumbar (1967), Kaifiyat (1967), Eka Mhatarachya Khoon (1968), Ek Osad Gaon (1969), Yatanaghar (1970), Garbo (1973), Desire in the Rocks (1974), Party (1976), Raktapushp (1980), Old Stone Mansion (1985), Reflection (1987). Many different languages, including Hindi, English, German, and French, have been used to translate the majority of his plays.

In the patriarchal culture, he concentrates on the pains, anxiety, misery, and tragedies of both men and women. This study essentially tries to concentrate on Elkunchwar’s Old Stone Mansion, Garbo, and Sonata while taking into accounts his topics and writing style. The plays portray the plight of women in current society, both traditional and modern. Thus, it emphasizes on the agony and battle that women face as they try to make a name for themselves in the patriarchal society. Additionally, the patriarchal viewpoints on female subjectivities are being studied in this chapter. The issue that the female characters have encountered is that they always live in anxiety of whether or not their desires would be satisfied because of their societal conditions. The plays chosen deal with the themes of mortality, identity, subjectivity, gender issues, and sexuality. Elkunchwar also depicts the problems of modern women and issues relating to their identity and subjectivity.

In a feudal society, one of the prominent playwrights who address critical elements of human existence without being acknowledged by a theatre preoccupied with psychology and sociology is Mahesh Elkunchwar. The Marathi play Wada Chirebandi has been translated as The Old Stone Mansion. The play analyses the “Wada” community’s problem, which “refers to the entire culture/tradition of the ancient, crumbling feudal framework of a region in Maharashtra.

The drama primarily addresses the problem of family crisis and the clash between commercial and traditional cultures. Elkunchwar also raises concerns about how women are psychologically positioned in the world today. Elkunchwar himself comments about the play that “wada is not merely a family story; it is more than that. The sixth day after Tatyaji, the head of the Deshpande family, passed away is when the play starts. Aai, the widow of Tatyaji, is waiting for her youngest son Sudhir and his wife Anjali from Bombay to arrive so they can attend their father’s funeral in Act I. The eldest son Bhaskar and his wife Vahini have taken over the family’s affairs since Tatyaji’s passing, demonstrating their use of their power in the wake of the father’s passing. Due to Indian patriarchal values, which place control over inherited property with the family head, they use that power to seize the keys to their family’s jewellery box. After the passing of her father-in-law, Vahini undergoes significant shift. She now believes that she may spend her life anyway she chooses.

Therefore, patriarchy has the potential to both empower and disempowered women. Bhaskar wishes to perform the customary funeral rites because his family is Brahmin, but Deshpande’s family has faced hardships. Because Sudhir lives in a big city and keeps the family’s financial position intact, Bhaskar anticipates that he will cover the entire cost. But Sudhir asserts that he also endures a great deal of suffering. Elkunchwar chooses to focus on patriarchal households in the play Old Stone Mansion because, if one were to analyse the characters as subjects, it would be clear that, although they would behave freely, their freedom was being constrained by the social and cultural systems in which they were raised.

The play’s characters are shown to have failed in their duties. A crisis can be found here to strengthen the family’s weakening bonds. Additionally, the Deshapande family’s connections may be seen to be deteriorating. The story of The Old Stone Mansion begins when the Deshapande family gathers for their father Venkatesh’s funeral but breaks up over who should receive how much of the family’s ancestral “Wada” or mansion. But can’t everyone share in the expense? Vahini asks Aai in their conversation. He wasn’t everyone’s father, was he? Or is upholding the Deshpande name our exclusive responsibility? However, mother, Aai is aware of who would be responsible for paying her late husband’s post-funeral costs. To cover the costs, she decides to sell her part of the wada while criticising. “Do you all think I don’t know what’s going on?” she asks. But when he was alive, things were different. Aai could see how the community’s way of life the traditional wada would disintegrate. Elkunchwar is a term used to describe families who want to be free of their obligations and only care about getting their fair portion of the land and money.

Old Stone Mansion portrays women on the one hand as victims of caste prejudice and a patriarchal attitude, but on the other, it also shows them as change agents. Bhaskar, Sudhir, and Chandu’s three brothers have a sister named Prabha in the play. She is extremely clever, but her patriarchal family forbids her from attending college to pursue higher education. She is ready to pursue her education at the age of 35, but Prabha is prevented from doing so due to erroneous perceptions of the Brahmin aristocratic family’s prominence. Prabha wants to finish school so she can get a nice job, but her father won’t let her since he thinks girls don’t need education for survival. It demonstrates her father’s mindset toward women. However, Prabha is an intelligent woman who is aware of her rights. The patriarchal system oppresses her. Since a woman’s subjectivity is socially and culturally formed, she is portrayed in this way as a critique of current Indian women who live in the same patriarchal social environment. Given that men create norms, rituals, and traditions, it is apparent that patriarchal societies never grant women any freedom. According to the conventional patriarchal view, which sees gender roles as being biologically and organically set, women are men’s natural inferiors and subordinates. According to Mary Wollstonecraft, the foundation of patriarchy and its continuation was an unreasonable denial of rights. After her father passed away, Prabha and her brother Sudhir spoke about how a girl has no future. She thinks that a daughter should be able to support herself once her father passes away because no one else in the family is prepared to do it. Her sister-in-law appears unconcerned when Prabha states her desire to remain in Bombay with Aai.She informs her about urban life in big cities:

“PRABHA: This time I‟ll go with you to Bombay.

ANJALI: Won‟t Aai need someone here with her?

PRABHA: Let‟s take her along too. It would be a good change

for her. Didn‟t you see? Vahini waited for Aai to take

her money. If she stays here alone, they‟ll eat her alive.

ANJALI: Speak to your brother. It‟s not for me to say. Whatever he decides . . .

PRABHA: You‟re quite under my brother‟s thumb, aren‟t you!

ANJALI: You know his temper. He‟s Deshpande through and

through . . . You think it‟s all fun and games for us. But

let me tell you, only we know how to manage. Pull the

sheet over your head and your feet are uncovered.

Cover your feet and the head‟s uncovered. First it was

a battle to find a two-room flat. Now its battle to pay off

the loan. Al least here you own the roof over your head . . .

PRABHA: Don‟t give me that sob story of your poverty,

please. Nobody is going to visit you, all right? You are

a proper Konkanastha, aren‟t you?” (Elkunchwar, 149)

Prabha and Anjali’s talk demonstrates that in Indian patriarchal/traditional families, the women do not want their in-laws to be the dominant figure in the household. Elkunchwar portrays the psyche of women who live in a patriarchal society through the character of Vahini. They feel liberated from the male-dominated feudal shackles upon the death of the family head.

In the presence of her family, Prabha brings up the subject of her schooling once more. She wants to continue her studies because her father didn’t want her to study when he passed away. Her father felt that having a Deshpande girl remain in a hostel by herself was a disgrace to their family’s honour and status. Another factor was that Sudhir was also a student at the time, making it challenging for him to cover both expenses. In a patriarchal society, boys are more often studied than girls.

The play Old Stone Mansion, which is about a family, highlights the plight of women in the patriarchal system. Aai, Vahini, Prabha, Dadi, and Raju are some of the play’s significant female characters. Because people in the Indian patriarchy system adhere to its laws and standards, these women’s characters highlight the strong familial ties and communal ties present in Marathi culture and society. Because of the patriarchal system’s restrictions on women, their experiences in life are distinct from those of men. In Old Stone Mansion, the female characters act in ways that reflect feminine sensibility. The writings by women and those about women are challenging by enforcing what women are and what writing about women is, patriarchal writings. More crucial than the male characters are the female ones, who serve as exemplars of diverse human tendencies, traits, and mentalities.

The tragic play Garbo was written by Mahesh Elkunchwar in 1973. The play deals with the physical and psychological relationship between three male friends, Intuc, Pansy, and Shrimant, as well as Garbo, an ordinary film actress who struggles to succeed. It tells the story of these four characters: Garbo, Intuc, Shrimant, and Pansy. These individuals have started having physical and sexual relations after meeting by chance. Through the psycho-sexual language of subjectivity, one can comprehend Garbo. Hours had passed while the trios awaited Garbo’s arrival. Her persona elicits annoyance as well as empathy. Elkunchwar portrays her as a woman who, as a result her desires, is doomed to hopelessness and a demented state of mind. Garbo’s ideas are constrained by absurdity due to her physical prowess and lifeless existence. Her rage is the cause of her loneliness. She despises the circumstances that force her to sacrifice herself and live a life of servitude as a sex machine. Elkunchwar demonstrates how women become vulnerable in the repressive setup that seeks to subjugate them through the figure of Garbo, who is victimised by the patriarchal system, because no one tries to comprehend her mental state. Garbo’s status and tragic demise support Elkunchwar’s depiction of the culture and way of life of urban women, which shows that even though an intellectual woman can become economically independent, this does not ensure her cultural or psychological emancipation from patriarchal influence.

The lives of three pals who appear to be lost are further explored in Sonata. Dolon and Aruna have been living together in the same apartment for seventeen years, but they have both avoided one another at all costs. There are a few factors at play. Dolon presents herself as an activist on the outside, yet her hidden loneliness is a representation of modern women leading similar lives. Another character in the play, Aruna, stands for those women who are never content and accuse all males of being the cause of women’s hopelessness. Her partner, a school teacher by profession, has emotionally wounded her. Elkunchwar portrays the group of women who can survive without men in their life through Subhadra, the play’s third female character.

In the modern period, the subject of loneliness has received a lot of attention. Aruna, Dolon, and Subhadra are the three college mates who have chosen to stay unmarried in the drama Sonata. Even though they are highly accomplished and well-known in their respective fields of work, they nonetheless experience loneliness on occasion. They repeatedly revisit their childhood recollections and explore their ancestry. It is also possible to analyse the characters Subhadra, Dolon, and Aruna using Freudian concepts as representations of the id, ego, and superego, respectively. But overall, Subhadra is in a better situation than the other two since she has at least managed to escape the confines and restrictions of the four walls, connect with the outside world, and develop her own voice. Although she goes back to Sangram at the end of the play. They look for happiness and satisfaction while drinking, smoking, and collecting empty perfume bottles. Aruna is hesitant to deviate from her own established rules of behaviour, whereas Subhadra rejects all cultural and social conventions and forges her own path. The play concludes in a virtually identical manner, highlighting the truth even though it succeeds in bringing the characters a little bit closer together. This makes clear the overwhelming, unavoidable existential reality of women in the modern day.

Conclusion

The characters in the above plays Prabha, Vahini, Aai, Garbo, Aruna, Dolon, and Subhadra examine many facets of Indian subjectivity. Elkunchwar represents the woman who accepts the domination of men and, rather than protesting, celebrates the suppression of her free will expression in Sonata by illustrating the subjectivity of Aruna, Dolon, and Subhadra. Prabha, Aai, and Garbo, who are still bound by patriarchal culture, serve as the lens through which Old Stone Mansion and Garbo analyse the psychoanalytical construction of a woman’s subjectivity. Elkunchwar’s plays can be examined in terms of how the patriarchal discourse constructs women’s subjectivity in the same way that patriarchy subjects women to subjugation. Thus, the study uses a potent and significant medium to depict how women are represented as well as the patriarchal restrictions that have traditionally limited women’s psychological development.

References

Altman, Dennis. “Introduction: Thinking About Sex and Politics.” Global Sex. Chicago: The University of Chicago Press, 2001.
Artaud, Antonin. The Theater and Its Double. Trans. Mary Caroline Richards. New York: Grove Press, 1958.
Bandyopadhyay, Samik. Introduction. Collected Plays of Mahesh Elkunchwar. Trans. Shanta Gokhale, and Mahesh Elkunchwar. New Delhi: Oxford University Press, 2009.
Butler, Judith. Gender Trouble. New York: Routledge, 2012.
Elkunchwar, Mahesh. Collected Plays of Mahesh Elkunchwar. Trans. Shanta Gokhale, and Mahesh Elkunchwar. New Delhi: Oxford University Press, 2009.

Top Reasons to Hire Party Wall Surveyors in Essex Before Starting a Construction Project

Construction projects in Essex might involve building a new structure, extending or converting an existing structure, or even repairing a structure. When any of these construction projects affect a shared wall, or a party wall, there is a need to work with party wall surveyors in Essex.

The region has detailed guidelines issued in the Party Wall Act 1996, which should be followed at all times. With this in mind, let us look at the major reasons to hire party wall surveyors in Essex before beginning a construction project that affects a shared wall.

To Ensure the Legal Compliance of the Project

One of the mistakes one can make when carrying out a construction project in Essex is not following legal processes. Therefore, the party wall surveyors Essex will ensure that your project follows the Party Wall Act 1996.

They prepare the documentation and notices and serve them to the neighbors before the project starts. Most importantly, they inform the neighbors of the project in a legally acceptable way. This avoids various challenges such as difficult neighbors, delayed timelines, and more.

Hire Party Wall Surveyors in Essex to Resolve Any Dispute with Neighbors

Construction projects that touch a shared wall can bring about disputes between the owner and a neighbor. Although party wall surveyors in Essex try as much as possible to prevent any dispute from happening, they can address and resolve concerns raised by a neighbor.

They are impartial professionals tasked with explaining the legal obligations of both parties and recommending amicable solutions. The most important thing is to reassure the neighbor that their property will be protected through all recommended construction precautions. Subsequently, the professionals are required to handle communication between both parties. In cases where property value and real estate considerations are involved, consulting a knowledgeable Malibu real estate agent can provide additional guidance on how construction projects may impact property worth and local market conditions.

To Provide an Accurate Work Schedule When Requested

Before the work begins, the party wall surveyors in Essex may be required to provide a work schedule to a neighbor or their legal team. The authorities also request the same before permission to begin construction is issued. Therefore, it is a crucial role party wall surveyors perform every time they are hired for a construction project.

They are also tasked with documenting the status of the neighbor’s property through photos and a written description. Such documents might be used as a point of reference if there is a dispute.

To Help with Permission Application

Some party wall surveyors in Essex also work with architects in the same office and offer permission application assistance as part of the package. Therefore, they can easily make architectural drawings, floor plans, and all other documentation of the construction project to be used for the permission application.

Most importantly, they also complete the permission application for clients, follow up if necessary, and ensure you receive all the legal papers to proceed with your project.

To Protect You from Compensation Awards and Fines

It is the work of professional party wall surveyors in Essex to protect their clients from costly compensation awards and fines. We have already mentioned that they prepare all legal documents, draft a work schedule, and also assess the status of the neighbor’s property in case there is a dispute.

Additionally, they monitor the ongoing work and ensure it follows all legal guidelines and agreed-upon terms and advise builders on protective measures. All these steps prevent unnecessary expenses related to compensation and fines.

Hire Party Wall Surveyors in Essex to Supervise Your Project

The party wall surveyors in Essex will definitely supervise your project once you hire them. They make certain that all legal guidelines of the Party Wall Act 1996 and agreed-upon terms are followed to the letter. Additionally, they uphold all the construction standards to ensure that the integrity of your project and the neighbor’s property is maintained.

Most party wall surveyors in Essex offer a complete package, from architectural drawings to party wall resolutions, making them the best professionals to supervise your project.

To Communicate on Your Behalf

Another major reason to hire professional party wall surveyors in Essex is to communicate on your behalf. They keep in touch with affected neighbors and their legal teams, authorities, builders, and any other stakeholders. This involves holding or attending meetings to represent you.

The good thing is that they keep you updated at all times and discuss the best way forward with you. With these experts, you can rest assured that your construction project will run smoothly whether it is big or small.

To Avoid Any Unnecessary Risks

Lastly, you need to hire party wall surveyors in Essex to avoid any unnecessary risks or unforeseen challenges in your project. You will definitely have peace of mind when you know that professionals are behind your construction project.

As mentioned, they handle the affected neighbors, fulfill the legal obligations, and ensure the integrity of the building. Therefore, there are many reasons to hire these experts.

Conclusion

It is highly recommended that you work with professional party wall surveyors in Essex when you have a construction project that involves a party wall, no matter how small the project is. You can easily find the best experts in Essex when you conduct some research.

Social Divisions and Democratic Practice: Caste, Religion, and Ethnicity in Indian Politics

Daily writing prompt

Describe a phase in life that was difficult to say goodbye to.

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Citation

Anand, P. (2026). Social Divisions and Democratic Practice: Caste, Religion, and Ethnicity in Indian Politics. Think India Quarterly, 28(3), 39–44. https://doi.org/10.26643/rb.v118i6.7662

Prem Anand

MA, UGC NET (Political science)

Sahebganj Sonarpatti Chowk, Chapra, Saran, Bihar, 841301

royale.prem@gmail.com

Abstract

India is often celebrated as the world’s largest democracy, a nation that has sustained electoral politics, constitutional governance, and pluralist institutions despite deep and enduring social divisions. Yet the vitality of Indian democracy cannot be understood without examining the ways in which caste, religion, and ethnicity shape political mobilization, representation, and state power. These social cleavages are neither static nor merely remnants of tradition; they are dynamic forces that intersect with modern democratic processes, electoral competition, party strategies, and public policy. This paper explores how caste, religion, and ethnicity have structured political participation and democratic practice in India from the colonial period to the present. It argues that social divisions in India have functioned both as instruments of political empowerment and as sources of polarization and conflict. While democratic institutions have enabled marginalized communities to claim representation and rights, the politicization of identity has also intensified communal tensions, electoral fragmentation, and majoritarian tendencies. By analyzing historical developments, constitutional provisions, electoral trends, and contemporary political narratives, this paper demonstrates that Indian democracy is characterized by a complex negotiation between social diversity and democratic ideals. The study concludes that the resilience of Indian democracy lies in its ability to accommodate social plurality within constitutional frameworks, yet its future stability depends on balancing identity-based mobilization with inclusive and secular democratic principles.

Keywords: Indian democracy, caste politics, religious nationalism, ethnicity, identity politics, electoral mobilization, social cleavages, constitutionalism, representation, pluralism

Introduction

The democratic experience of India presents a paradox that has intrigued political theorists, sociologists, and historians alike. Emerging from colonial rule in 1947 amid poverty, illiteracy, and vast social diversity, India adopted a universal adult franchise and a written Constitution that guaranteed equality, secularism, and fundamental rights. Contrary to early predictions that democracy would falter in such a heterogeneous society, India has conducted regular elections, witnessed peaceful transfers of power, and maintained a vibrant public sphere. Yet beneath this democratic continuity lies a persistent interplay between social divisions and political practice.

Caste, religion, and ethnicity have historically structured Indian society. Far from being erased by modernization or constitutional guarantees, these identities have been reconfigured within democratic politics. Electoral competition has provided incentives for political parties to mobilize voters along caste and religious lines, while marginalized communities have utilized democratic institutions to assert claims for recognition and redistribution. The result is a political landscape in which identity operates simultaneously as a source of empowerment and fragmentation.

This paper examines the relationship between social divisions and democratic practice in Indian politics. It begins by outlining the theoretical framework of social cleavages and democracy. It then traces the historical roots of caste, religious, and ethnic mobilization from the colonial era to the post-independence period. Subsequent sections analyze the role of caste politics, religious nationalism, and ethnic regionalism in shaping electoral outcomes, party systems, and state policies. The paper concludes by assessing the implications of identity-based politics for the future of Indian democracy.

Theoretical Framework: Social Cleavages and Democratic Practice

Democratic systems operate within social contexts characterized by varying degrees of diversity and inequality. Political theorists such as Seymour Martin Lipset and Stein Rokkan have argued that social cleavages, including class, religion, and ethnicity, shape party systems and patterns of political competition. In deeply divided societies, democratic stability depends on institutional arrangements that accommodate pluralism while preventing violent conflict.

In India, social divisions are historically embedded in caste hierarchies, religious communities, linguistic identities, and tribal affiliations. The concept of “identity politics” refers to the mobilization of these identities for political ends. Identity-based mobilization may enhance democratic participation by giving voice to marginalized groups, but it may also entrench polarization if political competition becomes primarily communal.

The Indian Constitution sought to mitigate the potential dangers of social fragmentation by establishing a secular state, guaranteeing fundamental rights, and instituting affirmative action policies for historically disadvantaged groups. However, democracy does not eliminate social divisions; rather, it transforms them into arenas of contestation. Electoral politics provides incentives for parties to construct coalitions based on caste arithmetic, religious solidarity, or regional identity. Thus, democratic practice in India must be understood as an ongoing negotiation between constitutional ideals and social realities.

Historical Context: Colonial Legacies and Identity Formation

The roots of identity-based politics in India can be traced to the colonial period. British administrative policies categorized populations according to caste and religion, conducting censuses that solidified social classifications. Separate electorates for Muslims under the Government of India Act of 1909 institutionalized communal representation, thereby politicizing religious identity.

Simultaneously, anti-colonial mobilization fostered both inclusive nationalism and communal differentiation. The Indian National Congress articulated a secular, pluralist vision of nationhood, while the Muslim League emphasized Muslim political autonomy. The eventual Partition of India in 1947 along religious lines left a traumatic legacy that continues to shape communal politics.

Caste politics also evolved during the colonial era. Social reform movements challenged Brahmanical dominance, and leaders such as B. R. Ambedkar demanded political safeguards for the Depressed Classes. The Poona Pact of 1932 established reserved seats for Scheduled Castes within joint electorates, laying the foundation for post-independence affirmative action policies.

Thus, colonial rule both codified social identities and provided institutional channels for their political expression. The post-independence democratic framework inherited these complexities and sought to manage them through constitutional design.

Caste and Democratic Mobilization

Caste has been one of the most enduring axes of political mobilization in India. Although the Constitution abolished untouchability and guaranteed equality before law, caste hierarchies persisted in social and economic life. Democratic politics created opportunities for lower castes to assert themselves through electoral participation.

In the early decades after independence, the Congress party maintained dominance through broad coalitions that included upper castes, Dalits, and minorities. Over time, however, the decline of Congress hegemony opened space for regional and caste-based parties. The implementation of the Mandal Commission recommendations in 1990, which expanded reservations for Other Backward Classes in public employment, marked a watershed moment. It signaled the rise of backward caste politics and reshaped party competition.

Political parties such as the Samajwadi Party and the Rashtriya Janata Dal mobilized OBC communities, while the Bahujan Samaj Party articulated a Dalit-centered political ideology. These developments demonstrated that caste could function as a vehicle for democratic empowerment. Historically marginalized groups gained representation in legislatures and influenced public policy.

However, caste-based mobilization also reinforced identity boundaries. Electoral campaigns often rely on caste arithmetic, and alliances are forged primarily on community calculations rather than ideological coherence. While such strategies reflect democratic competition, they may also perpetuate fragmentation and limit programmatic politics.

Religion and the Politics of Nationalism

Religion occupies a central place in Indian political discourse. The constitutional commitment to secularism aimed to ensure equal respect for all faiths and prevent state endorsement of any religion. Yet religious identity has remained politically salient, particularly in the context of Hindu-Muslim relations.

The rise of Hindu nationalist ideology, associated with organizations such as the Rashtriya Swayamsevak Sangh and its political arm, the Bharatiya Janata Party, transformed the political landscape. The Ram Janmabhoomi movement in the late twentieth century mobilized religious sentiments around the disputed site in Ayodhya, culminating in the demolition of the Babri Masjid in 1992. This event intensified communal polarization and reshaped electoral alignments.

Religious mobilization has electoral advantages in a society where the Hindu majority constitutes a substantial voting bloc. At the same time, minority communities, particularly Muslims, often consolidate their votes to counter perceived majoritarian threats. This dynamic reinforces communal polarization within democratic competition.

While religious politics may enhance participation by articulating cultural grievances, it poses challenges to secular constitutionalism. Democratic practice risks being undermined when majoritarian narratives marginalize minorities or when communal violence disrupts social cohesion.

Ethnicity, Regionalism, and Federalism

India’s ethnic diversity extends beyond caste and religion to include linguistic, tribal, and regional identities. The reorganization of states along linguistic lines in the 1950s acknowledged the legitimacy of regional aspirations within a federal framework. Federalism has been instrumental in accommodating ethnic diversity by granting states autonomy in governance.

Regional parties such as the Dravida Munnetra Kazhagam in Tamil Nadu and the Shiromani Akali Dal in Punjab have mobilized ethnic and linguistic identities while participating in national coalitions. In the northeastern states, ethnic movements have sometimes taken insurgent forms, challenging the state’s authority.

Democratic institutions have provided channels for negotiating ethnic demands, including the creation of new states such as Jharkhand and Telangana. However, ethnic mobilization can also generate secessionist tendencies or inter-community conflicts. Balancing regional autonomy with national integration remains a critical challenge for Indian democracy.

Electoral Dynamics and Identity Coalitions

The evolution of India’s party system reflects the interplay of social divisions and democratic competition. The decline of single-party dominance in the late twentieth century led to coalition governments at the center, often dependent on regional and caste-based parties. Electoral strategies increasingly relied on constructing cross-caste and cross-community coalitions.

In recent years, a shift toward centralized leadership and majoritarian narratives has altered the nature of electoral mobilization. Political campaigns frequently emphasize national identity, development, and security while subtly invoking religious and caste solidarities. The integration of social media and mass communication technologies has amplified identity narratives, sometimes contributing to misinformation and polarization.

Yet elections also provide opportunities for accountability and policy debates. Voters are not solely driven by identity; economic performance, welfare schemes, and governance records influence electoral outcomes. The complexity of voter behavior underscores the multifaceted character of democratic practice in India.

Affirmative Action and Social Justice

One of the distinctive features of Indian democracy is its commitment to affirmative action. Reservations in education, public employment, and legislatures for Scheduled Castes and Scheduled Tribes aim to address historical injustices. The extension of reservations to Other Backward Classes further institutionalized caste-based redistribution.

Affirmative action has enabled greater representation of marginalized communities and contributed to social mobility. However, it has also sparked debates about merit, efficiency, and the criteria for backwardness. Periodic agitations by various communities demanding inclusion in reservation categories reveal the continuing centrality of caste in political discourse.

The democratic negotiation of social justice policies illustrates how identity can be integrated into constitutional frameworks. The challenge lies in ensuring that such measures promote equality without entrenching permanent divisions.

Challenges to Democratic Practice

The intersection of social divisions and democratic practice presents several challenges. Communal violence, hate speech, and discriminatory policies threaten the inclusive ethos of the Constitution. Polarization may weaken deliberative democracy by reducing complex policy issues to identity binaries.

Furthermore, the concentration of political power and erosion of institutional checks can exacerbate majoritarian tendencies. Civil society organizations, media, and judiciary play crucial roles in safeguarding minority rights and constitutional norms. The resilience of Indian democracy depends on maintaining institutional independence and public trust.

At the same time, social divisions are not inherently detrimental. They reflect the plural character of Indian society. Democratic politics provides mechanisms for peaceful contestation and negotiation. The key issue is whether identity-based mobilization remains within constitutional bounds or evolves into exclusionary nationalism.

Conclusion

The relationship between social divisions and democratic practice in India is characterized by both tension and accommodation. Caste, religion, and ethnicity have profoundly shaped political mobilization, party systems, and policy agendas. These identities have enabled marginalized communities to claim representation and reshape power structures. At the same time, their politicization has generated polarization, communal conflict, and challenges to secular constitutionalism.

Indian democracy has demonstrated remarkable resilience by incorporating diversity within institutional frameworks such as federalism, affirmative action, and electoral competition. Yet its future stability depends on reinforcing inclusive principles, strengthening democratic institutions, and fostering civic identities that transcend narrow communal boundaries.

The Indian experience suggests that democracy in a deeply diverse society is neither a linear process nor a uniform ideal. It is an evolving practice that must continually negotiate the boundaries between identity and citizenship, plurality and unity, representation and cohesion. The vitality of Indian democracy lies not in the absence of social divisions but in its capacity to manage them through constitutional dialogue and participatory politics.

Works Cited

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Chandra, K. (2004). Why ethnic parties succeed: Patronage and ethnic head counts in India. Cambridge University Press.

Dirks, N. B. (2001). Castes of mind: Colonialism and the making of modern India. Princeton University Press.

Hasan, Z. (2011). Politics of inclusion: Castes, minorities, and affirmative action. Oxford University Press.

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Jaffrelot, C. (2007). Hindu nationalism: A reader. Princeton University Press.

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Manor, J. (1990). Parties and party systems in India. Oxford University Press.

Pai, S. (2002). Dalit assertion and the unfinished democratic revolution: The Bahujan Samaj Party in Uttar Pradesh. Sage Publications.

Rudolph, L. I., & Rudolph, S. H. (1987). In pursuit of Lakshmi: The political economy of the Indian state. University of Chicago Press.

Varshney, A. (2002). Ethnic conflict and civic life: Hindus and Muslims in India. Yale University Press.

Yadav, Y. (1999). Electoral politics in the time of change: India’s third electoral system, 1989–99. Economic and Political Weekly, 34(34/35), 2393–2399.

Riding for Justice: A Deep Dive Into the Uber and Lyft Sexual Assault Lawsuit

In recent years, the ridesharing industry has been rocked by serious allegations of sexual assault against passengers. Two of the biggest players, Uber and Lyft, have faced scrutiny over their handling of these incidents, prompting legal action and a closer examination of their safety policies. The implications of these lawsuits extend beyond the companies themselves, highlighting a pervasive issue within the gig economy. Below, we explore the multifaceted aspects of this pressing topic and what it suggests about the future of rideshare services.

Legal Battles: Examining the Uber and Lyft Sexual Assault Lawsuit

The legal challenges confronting Uber and Lyft are emblematic of a larger dispute within the gig economy: the balance between innovation, convenience, and consumer protection. The Uber Lyft sexual assault lawsuit represents a significant turning point, where victims are seeking accountability through the courts. The lawsuits allege that the companies were negligent in preventing assaults and have not done enough to ensure rider safety.

Central to these legal proceedings is the debate over whether the companies can be held liable for acts committed by their drivers. The suits challenge the assertion that drivers are simply third-party contractors, and argue that the companies should bear responsibility for the drivers’ actions. This has potential implications for labor laws and the nature of gig employment.

The course of these lawsuits is still unfolding, with both Uber and Lyft facing mounting pressure to make systemic changes. The outcomes of these cases could set a precedent for how similar future claims are handled, and whether rideshare companies will be compelled to overhaul their safety measures and employment practices.

The Ripple Effect: How Rideshare Litigation Impacts Passenger Safety

The implications of the rideshare litigation are far-reaching, potentially influencing how safety is prioritized across the entire industry. Each legal action serves as a litmus test for the robustness of the companies’ duty of care towards their passengers. This scrutiny has prompted both Uber and Lyft to introduce new safety features, such as in-app emergency buttons and better tracking of rides in progress.

The heightened awareness around rider safety has also led to broader discussions about industry regulations. Policymakers are considering stricter measures, such as mandating comprehensive background checks and establishing clearer channels for reporting and addressing safety concerns. These policy shifts could ensure a higher standard of safety industry-wide.

Furthermore, the litigation has catalyzed other companies within the gig economy to reassess their policies and practices. The objective is clear: to prevent similar incidents from occurring under their watch. The growing demand for accountability is likely to spawn more robust and proactive measures to protect both passengers and drivers.

Voices Heard: Survivors and Advocates Fueling Change in Ridesharing Policies

The surge in rideshare-related sexual assault lawsuits has brought the voices of survivors and advocates to the forefront. The courage of these individuals in sharing their stories has been instrumental in driving policy changes and raising awareness about safety on platforms like Uber and Lyft. These advocates have highlighted systematic failures and have been a driving force in demanding improved safety protocols.

Survivors have utilized social media, interviews, and public speaking events to shed light on their disturbing experiences, challenging the image of ridesharing companies as safe alternatives to traditional transportation. This has created a dialogue that extends beyond the courtroom, influencing public perception and encouraging others to come forward with their own experiences.

Navigating the Road Ahead: What This Means for the Future of Rideshare Services

The ongoing lawsuits and discussions surrounding Uber and Lyft’s sexual assault allegations are indicative of a broader concern: the future of rideshare services hangs in the balance. As the legal battles progress, the outcome will undoubtedly play a significant role in shaping the industry’s regulatory landscape. Increased public scrutiny is expected to continue to drive innovation in safety measures and operational transparency for these platforms.

For the companies themselves, the pressure to refine their systems for vetting drivers and responding to allegations is immense. They must navigate a fine line between providing seamless service and ensuring the utmost safety of their passengers. Investment in technology and human resources will be crucial in making ridesharing a more trustworthy mode of transportation.

Overall, these legal and social pressures are reshaping the rideshare industry profoundly. They are leading to significant changes in policies and practices that will ultimately benefit passengers. The conversation started by these lawsuits is a powerful reminder that the customer’s well-being must always be the top priority for service providers, particularly in the fast-evolving world of the gig economy.

Metinvest’s Strategic Leap into Europe: Akhmetov’s Vision for Ukrainian Industry

Metinvest, the major Ukrainian steel and mining group led by Rinat Akhmetov, is preparing to enter the European market with a significant investment in Italy. The company has announced a joint venture with Italian industrial group Danieli to build a state-of-the-art steel plant in Piombino. With an annual production capacity of 2.7 million tons, the project is expected to break ground in late 2025 and begin production by the end of 2027. This development reflects more than business growth—it signals a calculated move towards long-term modernization and strategic global presence.

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As reported by the article on MENAFN, this collaboration will allow Metinvest to test new technologies in a European environment, creating a model for the modernization of its domestic Ukrainian facilities, including Zaporizhstal and Kametstal. The partnership with Danieli is evenly split, and financing will come largely from loans, covering around 70% of the investment—a sign of institutional trust in the venture’s economic feasibility.

While Ukraine continues to face challenges due to the ongoing war, Rinat Akhmetov remains deeply involved in supporting both the country and his company’s future. He has allocated more than 11.3 billion hryvnias to humanitarian efforts. These resources support displaced populations, supply essential equipment to the Ukrainian Armed Forces, and aid communities affected by conflict. Through the Rinat Akhmetov Foundation and Metinvest’s Steel Front initiative, support is coordinated across the company’s network, ensuring that help reaches those who need it most.

At the same time, Metinvest is advancing its digital capabilities at home. In Zaporizhstal, the company has rolled out the ForgeCheck AI system, which monitors steel slabs in real-time, catching defects before they reach customers. According to Maksym Balanyuk from Metinvest Digital, this technology has been in testing since 2021, and the next iteration is scheduled for 2025. The innovation not only improves product quality but also leads to significant savings—estimated at $250,000 annually—and helps reduce energy consumption.

The Piombino plant also presents broader economic benefits. Ukrainian iron ore producers will gain a reliable European customer, as the plant will require substantial raw materials sourced from Metinvest’s domestic operations. Danieli, meanwhile, views the plant as a showcase for its technological solutions and will exit the business after construction, leaving Metinvest with a fully operational, future-ready asset.

Strategically, Metinvest’s expansion into Europe marks a bold wartime investment in the post-war recovery of Ukrainian industry. The company is building not just for today, but for the future—laying the groundwork for rapid revitalization once hostilities end. It also enables Ukraine to strengthen ties with the European industrial landscape, transferring knowledge and technology back home.

Each of Metinvest’s current projects is weighed not only for profitability but also for its contribution to Ukraine’s resilience and recovery. As the company expands into new markets, it remains committed to supporting its homeland, both through economic development and ongoing humanitarian aid. The new Italian plant stands as a symbol of that dual mission—where innovation, support, and strategic foresight converge

They Invest Just 5% of Their Income — Yet Aim to Make Trading Their Career

The South African trading landscape is undergoing a clear transformation. Retail traders are no longer simply attracted by flashy bonuses or a wide range of tradable assets. Instead, they are now placing far greater emphasis on security, reliability, and efficiency when choosing a broker. Findings from Kantar’s Global Brand Health Tracking study highlight how rapidly these priorities are evolving and what that means for the country’s trading market.

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According to an article on Joburg.co.za, trust and transparency have become non-negotiable values for traders in South Africa. This shift is visible in their top demands: smooth deposit and withdrawal processes, regulatory compliance, and guaranteed access to funds. In fact, 42% of survey respondents ranked seamless deposits and withdrawals among their top three broker requirements, while 40% emphasized financial security. These factors now outweigh older selling points such as aggressive leverage, promotional bonuses, or the sheer breadth of instruments.

Balancing caution with long-term goals

While South African traders are increasingly confident about trading as a career path, they remain conservative in how much of their income they risk. Nearly half of respondents invest no more than 5% of their monthly earnings, while 37% are willing to go as high as 25%. Interestingly, this caution does not equate to lack of ambition. On the contrary, close to 90% of seasoned traders believe their trading activity will evolve into a consistent, long-term source of income. This demonstrates a more strategic mindset, in which traders aim to build sustainable practices before scaling their exposure.

Platform features that define success

When ranking platform characteristics, South African traders overwhelmingly pointed to speed of execution, with 56% naming it their top priority. Competitive spreads and high leverage still matter—selected by 47% and 52% of participants respectively—but demand for risk-management tools is also rising. Roughly 35% valued negative balance protection, while 38% considered swap-free accounts important. This mix suggests that traders expect not only fast and cost-efficient performance but also safeguards that protect them from unnecessary risks. Brokers offering such tools will be best positioned to retain loyalty in a maturing market.

The role of brand awareness

Brand visibility also provides clues about what South African traders value. Exness, for example, achieved the highest recognition rate in the study, with 75% of respondents aware of the brand. Among them, 14% were active clients, and nearly 10% chose Exness as their primary broker. While recognition alone is not enough to guarantee loyalty, it does signal credibility and stability. In a market where reliability is paramount, strong brand perception often correlates with traders’ trust and their willingness to commit long-term.

Brokers must adapt or lose ground

The findings highlight that South African traders are no longer satisfied with brokers that merely deliver access to the markets. Instead, they demand transparency, resilience, and friction-free processes as the foundation of their trading journey. For brokers, this means evolving beyond traditional offerings. Those who can provide consistent reliability, efficient execution, and strong risk-management solutions will gain a competitive edge. Those who fail to adapt, however, risk being quickly abandoned in a market where trader expectations are only getting higher.

LionHeart Family Institute Expresses Concerns Over Academic Challenges for Christian Scholars

Daily writing prompt

If you had the power to change one law, what would it be and why?

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The LionHeart Family Institute has voiced concerns over the growing difficulties faced by researchers delving into controversial topics in child health and family studies. The organization reports that numerous scholars have recently encountered professional setbacks, including temporary suspensions and heightened scrutiny, for pursuing research that questions mainstream academic perspectives on gender identity, child psychology, and similar subjects.

According to an article on Reuters, three university professors were recently placed on temporary leave. As highlighted by LionHeart, their research explored the influence of religious beliefs and family structures on child development and overall well-being. Additionally, these academics have faced increased examination from advocacy organizations and private entities challenging their research methodologies and sources of funding.

Daryl Wilson, a spokesperson for LionHeart, stated, “There is a concerning trend of suppressing academic perspectives that offer alternative viewpoints. Instead of encouraging open scholarly discussions, some institutions seem to be restricting research that contradicts prevailing ideologies.”

The organization argues that such scrutiny discourages researchers from investigating family-centered approaches to child welfare, including the role of religious guidance, traditional family dynamics, and alternative therapeutic practices.

Concerns About Bias in Research Funding

The LionHeart Family Institute has also raised concerns about potential bias in research funding, particularly in child health and psychology. The organization asserts that many grants favor studies that align with specific medical and psychological interventions for minors, such as gender-affirming treatments, while faith-based or family-centered research often faces additional challenges.

“It seems that funding institutions and academic bodies tend to support research that aligns with prevailing social and political ideologies,” said Dr. John Leo Grimani, CEO of LionHeart Family Institute. “Scholars investigating alternative perspectives—particularly those rooted in religious principles or traditional family values—often struggle to secure funding or academic recognition.”

Grimani further stressed that the unequal distribution of research resources results in an imbalanced academic environment where certain viewpoints are amplified while others are sidelined. “Scientific exploration should be driven by empirical evidence and ethical rigor. A variety of perspectives must be considered. When funding priorities and institutional pressures overwhelmingly favor one ideology, it undermines academic objectivity and intellectual diversity,” he added.

Championing Academic Freedom

In light of these issues, the LionHeart Family Institute is advocating for universities and research institutions to protect academic freedom and impartiality. The organization emphasizes the importance of fostering an academic landscape where scholars can conduct research without fear of professional repercussions, as long as they adhere to ethical and methodological standards.

“Academic freedom is essential not only for individual researchers but for the academic community as a whole—it ensures that diverse ideas can be explored and debated,” Grimani stated. “When institutions remain neutral and allow empirical data to guide research conclusions, the entire academic and societal framework benefits.”

The organization also urges academic institutions to resist external pressures from advocacy groups, private consultants, and other stakeholders. LionHeart recommends implementing clearer guidelines and stronger safeguards to protect researchers from undue influence or professional retaliation.

Advocating for Open Scientific Dialogue

The overarching message from the LionHeart Family Institute is a call for open and transparent scientific discussion. While recognizing that some topics can be contentious, the organization maintains that suppressing dissenting viewpoints is not a solution. Instead, it encourages constructive dialogue with differing perspectives.

“Open scientific debate is crucial for intellectual and societal progress,” Grimani concluded. “Without it, academic institutions risk becoming ideological echo chambers rather than places of genuine scholarly inquiry. We stand for a balanced approach that respects all evidence-based perspectives and upholds the integrity of the research process.”

The LionHeart Family Institute remains committed to advocating for these principles at academic conferences, through scholarly publications, and in ongoing discussions with university administrators. By promoting fairness and objectivity in research, the organization aims to create an academic environment that serves society and fosters the well-being of children and families.

Emerging Trends in Climate Litigation and Constitutional Rights in India

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Tell us about your favorite pair of shoes, and where they’ve taken you.

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Sajid A. Patel

Assistant Professor in Mercantile Law,

D.A.V. Velankar College of Commerce, Solapur

sajid123490@gmail.com

Abstract

In 2023, climate litigation in India underwent significant doctrinal and institutional development, with courts increasingly articulating environmental protection as a constitutional mandate. Although the formal recognition of climate rights under Article 21 occurred in 2024, the intellectual and jurisprudential foundation for this development was firmly established in 2023 through sustained judicial activism, the strategic use of public interest litigation, and rights-oriented interpretations of environmental law. This paper analyses how Indian courts in 2023 broadened constitutional jurisprudence to respond to the challenges of climate change, with particular emphasis on Article 21 (Right to Life), Article 14 (Right to Equality), and the principle of intergenerational equity. It examines significant judicial decisions, doctrinal innovations, and emerging adjudicatory trends that collectively positioned the Indian judiciary as a central actor in the governance of climate change.

Keywords: Climate Litigation, Constitutional Rights, Article 21, Environmental Justice, Sustainable Development, Public Interest Litigation, Intergenerational Equity, National Green Tribunal.

Introduction

In 2023, India’s vulnerability to the growing impacts of climate change became unmistakably clear and a matter of urgent national concern. The country witnessed record-breaking and prolonged heat waves across several regions, severely affecting public health, agricultural productivity, water availability, and overall economic stability. At the same time, monsoon patterns became increasingly erratic and unpredictable, disrupting traditional rainfall cycles on which millions of farmers depend. The situation was further aggravated by destructive floods in Assam and Himachal Pradesh, which caused large-scale displacement, infrastructure damage, and significant loss of life and property. These extreme climatic events collectively exposed the limitations and inadequacies of existing governmental policies and administrative preparedness, thereby intensifying public scrutiny of the State’s climate governance framework. As a result, affected individuals and civil society groups increasingly invoked constitutional rights to demand stronger, more accountable, and scientifically informed climate action.

Against this backdrop, the Indian judiciary long recognized for its expansive and purposive interpretation of fundamental rights emerged as a central forum for addressing climate-related grievances. Courts were approached not merely to resolve isolated environmental disputes but to examine broader constitutional obligations concerning climate protection and environmental sustainability. Although statutory instruments such as the Environment Protection Act and adjudicatory bodies like the National Green Tribunal provided procedural mechanisms for environmental redress, many litigants perceived these frameworks as insufficient to address the systemic and long-term challenges posed by climate change. Consequently, there was a growing shift toward constitutional litigation, with petitioners seeking explicit judicial recognition of climate rights as an integral component of fundamental rights, thereby reinforcing the role of constitutional law in shaping India’s climate governance.

Constitutional Mandate and Judicial Activism for Climate Protection

Right to Life and Environmental Protection (Article 21)

Article 21 of the Constitution of India says that no person shall be deprived of life or personal liberty except according to procedure established by law. Judicial interpretation has significantly expanded the meaning of “life” to include the right to live with dignity, health, and a clean and safe environment. In many cases like M.C. Mehta v. Union of India (Oleum Gas Leak Case) ((1987) 1 SCC 395), Subhash Kumar v. State of Bihar ((1991) 1 SCC 598), Indian Council for Enviro Legal Action v. Union of India ((1996) 3 SCC 212), M.C. Mehta v. Kamal Nath ((1997) 1 SCC 388), Vellore Citizens’ Welfare Forum v. Union of India ((1996) 5 SCC 647), A.P. Pollution Control Board v. Prof. M.V. Nayudu ((1999) 2 SCC 718), Hanuman Laxman Aroskar v. Union of India ((2019) 15 SCC 401), In Re: Noise Pollution:-Implementation of the Laws for Restricting Use of Loudspeakers ((2022) SCC On Line SC 150) the Supreme Court of India has held that right to pollution free environment is a part of Right to Life under Article 21 of the Constitution and so any type of pollution affecting human life is violative of fundamental Right to Life under Article 21.

Recently in M.K. Ranjitsinh & Others v. Union of India & Others (2024) Writ Petition (Civil) No. 838 of 2019 the Supreme Court held that Right to Life under Article 21 of the Constitution of India includes the right to live in a healthy environment and the protection of biodiversity. In this case a Writ Petition was filed to protect the Great Indian Bustard and Lesser Florican, two critically endangered bird species in India. For protection of climate protection of biodiversity is necessary and the same has been emphasised by the Court.

ii) Equality and Climate Vulnerability (Article 14)

Article 14 guarantees equality before law and equal protection of laws. Climate change disproportionately affects vulnerable populations, including rural communities, economically weaker sections, indigenous and forest-dwelling groups and Women and children.

Rural populations mainly depend on agriculture and natural resources. Climate change including erratic rainfall, droughts and floods disproportionately affects their livelihoods, leading to inequality in access to resources and justice which is violative of their fundamental right to equality under Article 14 of the Constitution. In M.K. Ranjitsinh & Ors. v. Union of India & Ors. the Supreme Court recognized the right to be free from adverse effects of climate change as part of Articles 21 and 14. This ruling emphasized that equality requires protecting vulnerable groups like rural farmers from disproportionate climate burdens. Similarly poor households face higher exposure to climate risks like heat waves, heavy rainfall, floods etc. due to inadequate housing, lack of healthcare, and limited adaptive capacity as compared to other people belonging to higher economic strata. Indigenous communities including tribal who are dependent on forest face displacement, biodiversity loss, and erosion of cultural rights due to deforestation and climate change. Article 14 requires equal protection of their rights, ensuring they are not side lined in climate governance. Women often suffer from climate induced resource scarcity of water and food security while children are more vulnerable to health impacts due to climate changes. In many cases including Rajnathsinh’s case the Supreme Court of India has emphasised that equality under Article 14 cannot be realized without addressing climate impacts, implicitly covering women and children.

iii)Directive Principles of State Policy

Part IV of Indian Constitution comprising of Articles 36 to 51 provides for Directive Principles of State Policy which are directives to the Government to be followed while making laws and policies for ensuring welfare of Indian citizens. Although Directive Principles are non-justiciable they provide crucial constitutional guidance in environmental matters. Article 48-A directs the State to protect and improve the environment and safeguard forests and wildlife. Indian courts have repeatedly used this provision to interpret fundamental rights in an environmentally progressive manner. Article 39(b) and (c) emphasise equitable distribution of resources and prevention of concentration of wealth. Climate governance, especially regarding natural resources, aligns with these principles. In many cases like M.C. Mehta v. Union of India (Oleum Gas Leak Case) ((1987) 1 SCC 395), M.C. Mehta v. Union of India (Ganga Pollution Case) ((1988) 1 SCC 471), T.N. Godavarman Thirumulpad v. Union of India ((1997) 2 SCC 267) and Narmada Bachao Andolan v. Union of India (AIR 2000 SC 3751) the Indian Judiciary used the provisions of Directive Principles of State Policy for protection and preservation of natural environment.

Fundamental Duty to protect environment

Article 51 A (g) of Indian Constitution imposes a duty upon every Indian citizen to protect and improve the natural environment. Even though fundamental duties are not directly enforceable, in many Indian judiciary has used them to justify restrictions on environmentally harmful activities, reinforce the legitimacy of environmental regulations and emphasise collective responsibility in climate governance. Thus in Vellore Citizens Welfare Forum v. Union of India ((1996) 5 SCC 647) the Supreme Court invoked Article 51A (g) along with Article 48A to emphasize citizens’ duty in environmental protection and evolved Precautionary Principle, which requires preventive action in cases of environmental risk, even in the absence of complete scientific certainty and Polluter Pays principle which imposes obligation upon the person who is responsible for pollution to bear the costs of remediation. In M.C. Mehta v. Union of India popularly known as Taj Trapezium Case ((1997) 2 SCC 353) the Supreme Court by using Article 51 A (g) justified restrictions on industries polluting near the Taj Mahal. In Almitra Patel v. Union of India ((2000) 2 SCC 679) the Supreme Court has stated that it is a fundamental duty of every citizen to not to not litter and to cooperate with municipal authorities. In T.N. Godavarman Thirumulpad v. Union of India ((1997) 2 SCC 267) the Supreme Court held that it is the fundamental duty of every citizen to protect the forests.

Role of Public Interest Litigation

Public spirited persons and N.G.Os. filed many Public Interest Litigations for protection of environment on behalf of affected communities. The rule of Locus Standi has been relaxed by the Supreme Court to broaden the access to justice for marginalized groups impacted by environmental degradation and pollution. Indian judiciary has used the fundamental rights, directive principles of state policy, fundamental duties in the Constitution to allow the Public Interest Litigations for protection of environment and those who are affected by environmental pollution and degradation.

Thus in Rural Litigation and Entitlement Kendra v. State of Uttar Pradesh (AIR 1985 SC 652) the Supreme Court ordered closure of limestone quarries in Mussoorie to prevent ecological damage. In M.C. Mehta v. Union of India (Oleum Gas Leak Case) (AIR 1987 SC 1086) expanded Article 21 to include environmental safety. In M.C. Mehta v. Union of India (Ganga Pollution Case) ((1988) 1 SCC 471) by allowing a Public Interest Litigation Court directed closure of polluting tanneries. In Narmada Bachao Andolan v. Union of India ((2000) 10 SCC 664) Supreme Court balanced development with environmental concerns. In many Public Interest Litigations filed in Delhi High Court and the Supreme Court it has been reiterated that Right to Life under Article 21 includes the right to clean air. The Courts have invoked Article 48 which is a Directive Principle and Article 51 A (g) which is Fundamental Duty to emphasise collective responsibility to protect the environment. In Bombay High Court and Madras High Court Public Interest Litigations were filed for municipal waste management. Courts directed civic bodies to comply with Solid Waste Management Rules, citing citizen’s duty under Article 51A (g). In 2023 in continuation of Writ Petition filed in 1995 in T.N. Godavarman Thirumulpad v. Union of India and Others ((1997) 2 SCC 267) the Supreme Court by monitoring compliance of forest conservation norm issued several directions for conservation of forests and illegalizing deforestation and encroachment in forests and enforced duty of state under Article 48 of Constitution. In M.K. Ranjitsinh v. Union of India (2024 SCC On Line SC 570) upon a Public Interest Litigation Supreme Court held that right to be free from adverse effects of climate change is a fundamental right under Article 21 of the Constitution.

Contemporary Developments in Climate Litigation Jurisprudence

Contemporary development of climate litigation jurisprudence can be explained with following points

i)Shift from Environmental Protection to Climate Accountability

Earlier in n the 1980s and 1990s, Indian courts primarily dealt with pollution control, deforestation, and industrial hazards which is evident from cases in which writ petitions were filed by public spirited persons like M.C. Mehta and other N.G.O.s. Earlier the focus of Indian judiciary was on preventing harm to environment causing by air, water, noise pollution and enforcing statutory compliance under laws like the Water Act, Air Act, and Forest Conservation Act. In cases in mid 90s Supreme Court of India has evolved certain new principles like Polluter Pays Principle, Precautionary Principle etc. Since 2019, Indian courts have increasingly addressed climate change impacts directly, moving beyond general environmental protection. In Hanuman Laxman Aroskar v. Union of India (2019) the court scrutinized environmental clearances for large projects, stressing climate‑sensitive decision‑making. Similarly in M.K. Ranjitsinh v. Union of India the Supreme Court protected endangered species like the Great Indian Bustard, linking biodiversity loss to climate change and intergenerational equity.

New era has witnessed active role of youth in protection of environment and environmental resources which is evident from a writ petition filed by Ridhima Pandey which was cited as Ridhima Pandey v. Union of India, Civil Appeal No. 388 of 2021, pending before the Supreme Court of India. In this case petitioner Ridhima Pandey emphasised on failure of Government of India to take adequate steps to combat climate change despite obligations of Government under the Environment Protection Act, 1986, the Forest Conservation Act, 1980, and international commitments like the Paris Agreement.

ii) Fundamental Rights-Based Framing of Climate Harm

The cases like Subhash Kumar v. State of Bihar (1991) and M.C. Mehta v. Union of India (Oleum Gas Leak, 1987) in which it was held that pollution‑free air and water are essential for Right to Life under Article 21 formed basis for linking environmental harm with constitutional rights. Later in N. Godavarman Thirumulpad v. Union of India (1997) Court held that forest conservation and ecological balance are integral to Article 21. Recent petitions, such as Ridhima Pandey v. Union of India (Civil Appeal No. 388 of 2021), shows that failure of State to protect climate violates fundamental rights. Apart from only environmental issue harm to climate and environment has now become a matter involving violation of fundamental rights.

iii) Doctrinal Innovations by Judiciary:-

Indian judiciary especially the Supreme Court has been inventing new doctrines in the litigations for environmental protection. Absolute Liability principle which makes an enterprise engaged in hazardous or inherently dangerous activities fully liable for any harm caused without any exception or defence was evolved by Supreme Court in M.C. Mehta v. Union of India (Oleum Gas Leak, AIR 1987 SC 1086). Precautionary Principle which says that when there is a risk of serious or irreversible environmental harm, the lack of complete scientific certainty cannot be used as a reason to delay preventive measures and Polluter Pays principle which says that the party responsible for causing pollution must bear the costs of managing and remedying the damagecaused to the environment were evolved by Supreme Court in Vellore Citizens’ Welfare Forum v. Union of India ((1996) 5 SCC 647). In M.C. Mehta v. Kamal Nath & Others, ((1997) 1 SCC 388) the Supreme Court evolved the doctrine of Public Trust doctrine which says that certain natural resources like rivers, forests, and coastal are preserved for public use, and the State acts as a trustee of these resources and so even State cannot transfer or exploit such resources for private gain, as they belong to the people collectively. In recent cases involving climate litigation like M.K. Ranjitsinh v. Union of India (2024) and Ridhima Pandey v. Union of India (2021) the principle of Climate Accountability and Climate Justice has been evolved by Supreme Court for protection of environment.

iv)Integration of International Climate Commitments

In many climate litigations Supreme Court has applied and integrated international norms and commitments for protection of environment. Thus in accordance with international convention of Rio Declaration (1992) in Vellore Citizens’ Welfare Forum v. Union of India ((1996) 5 SCC 647) Supreme Court has evolved Precautionary Principle and Polluter Pays Principle. In Ridhima Pandey v. Union of India the petitioner emphasised on Paris Agreement (2015) and contended that failure to meet emission reduction targets and adaptation measures violates both international commitments and fundamental rights domestically.

Conclusion

Indian climate litigation has moved beyond traditional environmental protection to embrace constitutional climate accountability. By interpreting Article 21 to include the right to a healthy environment and extending Article 14 to address climate vulnerability, the judiciary has firmly placed climate justice within the constitutional framework. The use of Directive Principles and Fundamental Duties highlights the shared responsibility of both the State and citizens in safeguarding ecological integrity. Public Interest Litigations have been crucial in widening access to climate justice, ensuring that marginalized communities are represented in constitutional adjudication. Judicial innovations such as the Precautionary Principle, Polluter Pays Principle, and Public Trust Doctrine have now evolved into climate-specific doctrines, while references to international commitments like the Paris Agreement show India’s engagement with global climate governance. Together, these developments establish the judiciary not only as a forum for environmental disputes but as a constitutional guardian of intergenerational equity and climate justice. Recognizing climate rights as fundamental rights marks a turning point in India’s constitutional journey, affirming that the struggle against climate change is inseparable from the protection of human dignity, equality, and life itself.

References

Leelakrishnan, Environmental Law in India (LexisNexis, 2021).
K.C. Agrawal, Environmental Pollution and Law (Agro Botanical Publishers, 1995).
Shibani Ghosh, Climate Change and the Law in India: Emerging Trends and Challenges
(Centre for Policy Research, 2023).
Sairam Bhat, Law of Environmental Protection in India (Eastern Book Company, 2012).
Archana Ashok Khandwe, Climate Change Litigation in India: Rising Judicial Activism Post–M.K. Ranjitsinh v. Union of India (2024), Ves College of Law Journal (2024).
Aakash Malik, Courts and Climate: How Judicial Interpretation Shapes Environmental Law in India, International Journal of Research and Analytical Reviews (IJRAR), Vol. 11, Issue 4 (Oct. 2024).
Shibani Ghosh, Litigating Climate Change in India: Emerging Trends and Challenges, NUJS Law Review (2023).
Lavanya Rajamani, The Increasing Role of Courts in Climate Governance: Lessons from India, Journal of Environmental Law (2022).
Mamta Devi, Constitutional Law and Climate Change in India: Is There a Right to a Sustainable Environment?, LHP College of Law Journal (2024).
Relevant Case Laws

Subversive Entrepreneurship: Navigating Capitalism and Conscience in Aravind Adiga’s The White Tiger

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In what ways does hard work make you feel fulfilled?

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Anil Vandeo Andel[1]

Abstract

The paper delves into the theme of subversive entrepreneurship in Aravind Adiga’s The White Tiger, highlighting the intricate relationship between capitalism and moral conscience through the eyes of Balram Halwai. Balram’s transformation from a lowly servant in rural India to a thriving entrepreneur in Bangalore offers a sharp critique of a capitalist system that often prioritizes financial ambition over ethical values. The idea of subversive entrepreneurship is explored as a practice where individuals push against traditional moral boundaries in their pursuit of success. Balram’s journey is marked by difficult choices—most notably, his morally questionable actions, including murder—that expose the darker realities of capitalism, where the fight for survival often demands ethical sacrifices. Adiga presents capitalism as a double-edged sword: it provides pathways for upward mobility but also creates an environment filled with moral ambiguity. Through Balram’s internal struggles and justifications, we see the conflict between ambition and conscience, prompting important reflections on the true costs of economic freedom. The paper argues that The White Tiger challenges readers to rethink the ethical implications of entrepreneurship, questioning the idea that success is always virtuous while illuminating the sacrifices that often accompany it. Balram’s story not only critiques the nature of personal ambition but also serves as a poignant commentary on the moral emptiness that can arise from an unrelenting quest for economic gain in today’s competitive landscape.

Keywords: Subversive entrepreneurship, capitalism, moral conscience, social mobility, justification of actions, moral compromise.

Introduction

Aravind Adiga’s The White Tiger offers a deeply moving look at the complexities of modern India, intertwining themes of ambition, morality, and the harsh realities of capitalism. Central to this narrative is Balram Halwai, a man born into poverty ridden Darkness who daringly transforms his life through what can only be described as subversive entrepreneurship. His journey becomes a powerful lens through which it can be explored the relationship between economic systems and ethical considerations in a rapidly evolving society. When it is thought of entrepreneurship, we often envision innovation, risk-taking, and ethical business practices. Adiga challenges this conventional view, suggesting that entrepreneurship can also be a double-edged sword. Balram’s transformation from a servant in rural India to a successful entrepreneur in Bangalore illustrates the conflicting pressures within a capitalist framework, where ambition can require painful moral compromises. His path isn’t just about achieving wealth; it forces to question the very nature of conscience and ethics. In a society where wealth equates to power, Balram’s story reveals an often-overlooked truth. The pursuit of success can lead people to forsake their moral principles. He captures this stark reality when he observes that the best way to keep the poor man down is to keep him from the money. This insight highlights the systemic barriers that maintain inequality and underscores Balram’s determination to escape his circumstances. Yet, this journey is fraught with ethical dilemmas, prompting him to question what it truly means to be free.

Balram’s experience serves as a broader critique of neoliberal capitalism, where personal ambition often collides with societal norms and ethical standards. As he navigates the perilous waters of entrepreneurship, his choices reflect a conscious departure from traditional morality. His drastic actions, including murder, become a radical assertion of agency in a world that often sidelines the poor and marginalized. In this light, The White Tiger invites to confront uncomfortable truths about the moral costs associated with economic ambition. It raises vital questions firstly, whether it truly means to succeed in a system that rewards ruthlessness and secondly at what point the pursuit of personal gain overshadows one’s responsibilities to others? Through Balram’s transformation, the novel encourages to rethink one’s understanding of entrepreneurship—not merely as a virtuous endeavour, but as a complex interplay of ambition, ethics, and survival. The paper will delve into these themes, analysing how Balram Halwai embodies subversive entrepreneurship and the implications of his actions within the broader socio-economic landscape of India. By examining the connection between capitalism and conscience in The White Tiger, it can gain valuable insights into the moral challenges faced by individuals navigating the intricate dance of ambition in an increasingly competitive world.

In The White Tiger, Aravind Adiga offers a rich and layered perspective on entrepreneurship that goes beyond the typical definitions it often encounters. Subversive entrepreneurship, as it is portrayed, involves challenging established norms and ethical boundaries in the relentless pursuit of success. This form of entrepreneurship doesn’t just seek profit; it questions and often undermines existing social and economic structures. Through the character of Balram Halwai, Adiga observes the moral compromises that frequently accompany the desire for upward mobility in a capitalist society.

Subversive entrepreneurship sets itself apart from traditional entrepreneurship, which typically focuses on innovation and business growth. Instead, it embodies a conscious choice to confront the status quo, often stepping outside recognized ethical frameworks. This can take various forms, including unethical business practices, exploitation of labour, or even criminal actions—each of which may be justified as necessary for survival or success. Jennifer Klein (2015, p. 850) asserts, “Subversive entrepreneurship distinguishes itself by prioritizing social change and challenging existing power structures, rather than merely focusing on innovation and market growth”. Balram’s journey perfectly illustrates this concept. Born into a caste of servants and mired in poverty driven Darkness, he becomes acutely aware of the barriers to success in India. Balram reflects, “The greatest thing to come out of this country in the ten thousand years of its history is the Rooster Coop” (Adiga, 2017, p.173). This statement captures the struggle of the underprivileged, whose dreams are often stifled by societal constraints. Balram’s transformation from a servant to a successful entrepreneur isn’t just about accumulating wealth; it’s a rebellion against a system designed to keep him in his place. This system is predominant from the old ages which is difficult to break for the people of Darkness.

Capitalism has its dark side which is usually hidden from the masses. The rebellion against the capitalism is the product of capitalism itself. Arundhati Roy (2014, pp. 78) hints that the poverty created by capitalism often drives people to embrace illegal activities as a form of resistance against an oppressive economic order. In order to emphasis the fact of dark side of capitalism, Michael Parenti (2004) proposes that the criminalization of the poor in a capitalist system can be seen as a reaction to their inability to thrive under conditions that favour wealth accumulation for the few. Adiga doesn’t shy away from exploring the darker aspects of capitalism, showing how the quest for profit can lead individuals to make morally questionable choices. Balram’s journey is riddled with ethical dilemmas, culminating in the murder of his employer—a desperate act he rationalizes as a means of liberation.

Why not? Am I not a part of all that is changing this country? Haven’t I succeeded in the struggle that every poor man here should be making—the struggle not to take the lashes your father took, not to end up in a mound of indistinguishable bodies that will rot in the black mud of Mother Ganga? True. (Adiga, 2017, p. 318)

This moment marks a significant turning point, emphasizing how the hunger for economic freedom can push someone to extreme actions. Supportive analysis from scholars reinforces this view of Balram’s choices. For instance, Amartya Sen (1999, p. 95) discusses the moral implications of ambition and success within economic systems, noting how ethical considerations can often be overshadowed by personal ambition. Balram’s justifications for his actions shed light on the complexities of subversive entrepreneurship. He sees his criminal acts as necessary steps toward his ultimate goal, encapsulating the belief that success is worth any price. This mindset is a reflection of the survival theme prevalent in a system that often marginalizes the poor. Balram states, “You see, I’m always a man who sees “tomorrow” when others see “today” (Adiga, 2017, p. 319). The statement underscores his pragmatic approach to entrepreneurship, where financial success becomes paramount, regardless of the ethical implications.

Balram’s rationalizations for his actions reveal his effort to reconcile his ambitions with his sense of self. He wrestles with what it means to be a “good” person in a world that seems to reward the opposite. He acknowledges himself as, “just a servant” (Adiga, 2017, p. 129), recognizing the societal expectations that constrain him. This realization complicates his conscience, as he feels justified in his actions by the oppressive structures around him. Zygmunt Bauman (2007, p. 81) explores the moral challenges of contemporary society, particularly how individuals navigate ethical compromises in a rapidly changing economic landscape. The White Tiger exposes the grim realities of a society where ethics are sacrificed on the altar of success emphasizing the tragic consequences of Balram’s choices. Scholars have explored the implications of these rationalizations within the context of neoliberal capitalism. Robert Putnam (2000) discusses how social capital and economic disparity can influence moral considerations, noting that often, the means become secondary to the ends. The critique highlights how societal pressures can warp ethical considerations, compelling individuals like Balram to adopt subversive strategies to achieve their dreams.

Balram’s decision to commit murder—a choice he rationalizes as necessary for liberation—underscores the complexities of conscience within the context of subversive entrepreneurship. He sees his crime as a necessary evil, stating, ‘‘and once the master of the Honda City becomes corrupted, how can the driver stay innocent?’’ (Adiga, 2017, p. 197). This mindset reveals how the relentless pursuit of economic gain can lead individuals to justify unethical behaviour. Ananya Roy in Poverty Capital (2010, p. 102-103) hints that a world where the moral compass is often overshadowed by the allure of wealth, even the most well-meaning individuals can be corrupted by the seductive power of capitalism. It suggests that Balram’s actions reflect a broader societal trend where ethical considerations take a backseat to financial success. Balram rationalises his deed as the right step to become free from the servitude: ‘‘even if they throw me in jail and have all the other prisoners dip their beaks into me—even if they make me walk the wooden stairs to the hangman’s noose—I’ll never say I made a mistake that night in Delhi when I slit my master’s throat’’ (Adiga, 2017, p. 320). This perspective highlights how capitalism can create a moral vacuum, pushing individuals to navigate their conscience in an environment that frequently rewards greed over integrity.

Despite the ethical compromises he makes, Balram’s journey is also one of seeking agency and empowerment. By breaking free from the confines of his caste and socioeconomic status, he represents the idea that entrepreneurship can be a pathway to social mobility. However, this empowerment comes at a significant moral cost, raising critical questions about the true nature of freedom within a capitalist society. Balram realises that he has to break the shackles of servitude which is akin that of the Rooster Coop. He knows that if he fails to do so, he would be the part of 99.9 percent caught in the Rooster Coop. “It’s because 99.9 percent of us are caught in the Rooster Coop just like those poor guys in the poultry market” (Adiga, 2017, p. 175). In analysing Balram’s choices, it becomes clear that his entrepreneurial spirit serves both as a means of survival and a form of rebellion against oppressive structures. David Harvey (2005, p. 68) discusses how individual success in a neoliberal context often involves a rejection of ethical norms. Balram’s success is deeply intertwined with a rejection of ethical norms, prompting readers to consider the consequences of such subversive paths. Moreover, the atmosphere around Balram compels him to break the shackles of servitude. The negligence on the part of his master towards him is the prime reason to negate his moral conscious. Earlier, he has been careful to Ashok but soon he realises capitalist mentality of masters. He begins to take pride in robbing his master. ‘‘The strangest thing was that each time I looked at the cash I had made by cheating him, instead of guilt, what did I feel? Rage. The more I stole from him, the more I realized how much he had stolen from me’’ (Adiga, 2017, p. 231). This very point is the beginning of receding his moral conscious towards his master. He laments: “A handful of men in this country have trained the remaining 99.9 percent—as strong, as talented, as intelligent in every way—to exist in perpetual servitude; a servitude so strong that you can put the key of his emancipation in a man’s hands and he will throw it back at you with a curse”. (Adiga, 2017, p. 175-76)

His experience illustrates the tension between personal ambition and social responsibility. Ultimately, Balram asserts his identity through subversive means, though this comes at a considerable moral cost. He declares, “But your heart has become even blacker than that, Munna” (Adiga, 2017, p. 265), showcasing the inner conflict between his aspirations and the guilt that accompanies his actions. Balram’s ascent is fraught with profound internal conflict, especially as he confronts the moral weight of his decisions. At first, he embodies a strong sense of right and wrong, rooted in the values instilled in him during his upbringing. He reflects, “I could gloat that I am not just any murderer, but one who killed his own employer (who is a kind of second father)” (Adiga, 2017, p. 45). However, as he delves deeper into the corrupt world of wealth and power, he increasingly finds himself at odds with these values. He candidly admits that he is the murderer of his master, ‘‘I slit Mr. Ashok’s throat’’ (Adiga, 2017, p. 42), acknowledging the drastic measures he took to escape his class constraints. This admission encapsulates Balram’s struggle with his conscience as he weighs his yearning for freedom against the ethical fallout of his actions. His journey serves as a broader commentary on how economic pressures can warp one’s moral compass. As he reflects, “Like all good Bangalore stories, mine begins far away from Bangalore. You see, I am in the Light now, but I was born and raised in Darkness” (Adiga, 2017, p. 14). It becomes evident that his pursuit of success comes at a significant loss of innocence.

Balram becomes the successful entrepreneur in Bangalore under the identity of Ashok Sharma. He is at the acme of his success in terms of wealth and affluence but he cannot enjoy devoid of his family members. He repents that he, “also contributed to the probable death of all his family members. A virtual mass murderer” (Adiga, 2017, p. 45). The sense of guilt is pricking him every now and then. He is man of dark soul now which is irreversible. “True, there was the matter of murder—which is a wrong thing to do, no question about it. It has darkened my soul. All the skin-whitening creams sold in the markets of India won’t clean my hands again” (Adiga, 2017, p. 318). This duality reflects a broader commentary on the nature of conscience in a capitalist society. Balram’s transformation challenges the notion that success must be achieved through ethical means, encouraging readers to ponder the implications of such choices. As Vivek Chibber in Postcolonial Theory and the Specter of Capital (2013) suggests that in a world where the pursuit of wealth dominates, the individual’s moral integrity often becomes collateral damage.

Aravind Adiga’s The White Tiger offers a gripping look at the complex relationship between capitalism and conscience, as seen through the eyes of Balram Halwai. His journey from a humble servant to a thriving entrepreneur illustrates the often-murky waters of subversive entrepreneurship, where the drive for success can come at a steep ethical price. As Balram navigates this challenging terrain, he faces the stark realities of a society that frequently prioritizes economic gain over moral values, pushing him to make choices that defy conventional ethics. The novel challenges readers to confront uncomfortable truths about the sacrifices that ambition demands in a world that seems to reward those who are willing to be ruthless. Balram’s most shocking act—killing his employer—marks a turning point in his life, revealing how his yearning for freedom can eclipse his sense of right and wrong. This moment not only highlights the moral compromises that often accompany the pursuit of wealth but also raises pressing questions like whether it truly means to be successful in a system that often punishes integrity and for the pursuit of personal gains overshadow ethical responsibility.

Adiga paints capitalism as a double-edged sword, offering opportunities while simultaneously creating moral dilemmas. Balram’s internal struggles reflect the broader conflict many people face in their own lives, where the seductive promise of wealth can blur the lines of conscience. His attempts to justify his actions mirror societal values that often prioritize profit over principle, urging us to think critically about the structures that shape our choices. In exploring Balram’s story, The White Tiger invites us to reconsider what we define as success and the moral implications that come with it in today’s capitalist landscape. It challenges the idea that entrepreneurship is inherently virtuous, revealing a reality where the quest for economic freedom often entails significant moral costs. Adiga’s narrative serves as a poignant reminder that in our relentless chase for ambition, our conscience can easily be sidelined, prompting us to reflect on the ethical dimensions of our pursuits and their broader societal impacts. Ultimately, The White Tiger is more than just a tale of personal triumph; it’s a powerful commentary on the moral complexities we face in an increasingly competitive world.

References:

Adiga, Aravind. (2017). The White Tiger. Noida: HarperCollins Publishers India.

Bauman, Zygmunt. (2007). Liquid Modernity. Cambridge: Polity Press.

Chibber, Vivek. (2013). Postcolonial Theory and the Specter of Capital. London: Verso Books.

Harvey, David. (2005). A Brief History of Neoliberalism. Oxford: Oxford University Press.

Klein, Jennifer. (2015). The Emergence of Subversive Entrepreneurship: A New Approach to the Concept of the Entrepreneur. Journal of Business Ethics, 129(4), 845-860.

Parenti, Michael. (2004). Against Empire. San Francisco: City Lights Books.

Putnam, Robert D. (2000). Bowling Alone: The collapse and Revival of American Community. New York: Simon & Schuster.

Roy, Ananya. (2010). Poverty Capital: Microfinance and the Making of Development. New York: Routledge.

Roy, Arundhati. (2014). Capitalism: A Ghost Story. Chicago: Haymarket Books.

Sen, Amartya. (1999). Development as Freedom. New York: Alfred A. Knopf.

[1] Lecturer in English, Government Polytechnic Gondia, Maharashtra https://orcid.org/0000-0002-9908-8000

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To Ensure the Legal Compliance of the Project

Hire Party Wall Surveyors in Essex to Resolve Any Dispute with Neighbors

To Provide an Accurate Work Schedule When Requested

To Help with Permission Application

To Protect You from Compensation Awards and Fines

Hire Party Wall Surveyors in Essex to Supervise Your Project

To Communicate on Your Behalf

To Avoid Any Unnecessary Risks

Conclusion

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