This wanna-be-palimpsest charts the anatomy and ideology of speed capitalism through India’s toxic hassle-hustle culture — from Murthy’s 70-hour sermons, Deshpande’s 18-hour decrees, and the Modi-era cult of exhaustion to the SIR regime’s accelerated erasures, the parliamentary assembly line of rushed legislation, and the gig economy’s algorithmic violence. Diagnosing a civilisation in free-fall, it unmasks the energy fetish and nuclear-speed différance, achievement society’s neuronal violence, McDonaldization fused with Coca-Cola capitalism’s engineered thirst, and the cruel automation paradox of burned-out survivors beside surplus ghosts. Against this hyperindustrial descent, it offers tortoise-time (Kurmāvasthā): deliberate deceleration, creative idleness, and joyful voluntary labour (sahasa aicchik śrama) in moneyless convivial communes — drawing on Tagore’s drowned flute and city-wall critique, Gandhi’s snail-paced wayfaring pedagogy and Bread Labour, Vietnam’s war bicycles, Illich’s convivial tools, and Marx’s emancipatory vision beyond the division of labour. The dispatches culminate in a final reflexive Mayday cry from the crashing cockpit, calling for the reclamation of time, dignity, and the living Earth before hyperindustrial Armageddon swallows all.
Category Archives: Ecosophy
OBMA’s initiative “Ecotopians of Alternity” (EOA) responds to the contemporary crises of the natural environment, crises that expose the deepened hyper-separation of human beings from the natural world and/or other-than-human life forms. EOA underscores how the Global South disproportionately bears the burden of a so-called first-world consumerist lifestyle, alongside a debt-ridden developmental paradigm that enslaves minds, bodies, and ecologies. Rather than the term ecology, EOA activists adopt the concept of ecosophy—coined by the Norwegian philosopher Arne Næss—to signify the interrelated and (w)holistic nature of today’s polycrisis, encompassing environmental, social, political, and psychological dimensions. In place of extractivist modernity/coloniality, EOA envisions localized, small-scale, decentralized, low-energy societies—ecological utopias or ecotopias—as the ideals to be cherished and pursued.
Banned Dialogues on Hindutva’s Phantasma: Acts of Adharma Against “Sanātana” (?) Dharma!
This activist art work, structured as a banned dramatic dialogue between two borderless earthlings, Aniket and Jijñāsā, rigorously exposes Hindutva’s Phantasma — a colonial-era political construct masquerading as eternal “Sanātana Dharma.” Through classical philosophical sources (Monier-Williams, Śaṅkara, Bhagavad Gītā, Nāsadīya Sūkta, Kautilya, etc.) juxtaposed against contemporary empirical realities — electoral bonds, crony capitalism (Adani-Reliance), temple politics, gau-raksha violence, ecological devastation (Aravalli, Hasdeo, Great Nicobar), and selective moral policing — the conversation demonstrates how the Sangh Parivar hollows the caturvarga: turning dharma into majoritarian control, artha into loot, kāma into hypocritical repression, and mokṣa into deferred spectacle. Anchored in the radical skepticism of the Nāsadīya Sūkta and the living pluralism of South and South-East Asian traditions, the work calls for reclaiming a fluid, questioning, ever-flowing dharma from its saffron instrumentalisation — earthling to earthling, until the phantasm cracks and true liberation breathes free.
Gated Arks in Sacrifice Zones: Vantara and the Political Economy of “Conservation”
Vantara, the 3,500-acre private wildlife sanctuary run by the Reliance Foundation in Jamnagar and inaugurated by Prime Minister Narendra Modi on 4th March 2025, is promoted as the world’s largest rescue centre. Through a radical ecological-regenerative lens grounded in animal liberation ethics and multispecies justice, this analysis reveals it as a gated corporate biopolitical enclosure that converts ecological refugees—produced by Reliance’s polluting refinery and global extractivism—into spectacles for dynastic branding and moral capital. Integrating controversies over dubious sourcing, transport trauma, CITES due-diligence failures, media suppression, and climatic hypocrisy with a comparison of ex-situ Humboldt penguin facilities (Vantara and Byculla) against proven in-situ efforts in Peru, South Africa, and Argentina, the essay critiques how crony-dynastic capitalism, including the Ambani–Piramal nexus and Campa Cola operations, externalises ecological harm while staging compassion. It calls for abolishing commodified captivity and embracing decolonized, liberatory restoration that restores more-than-human autonomy in living ecosystems rather than managing bare life in fortified corporate arks.
The Crocodile’s Jaw: Piramal’s Architecture of Vocabulary Theft and Semantic Re-Stipulation
This article interrogates the neoliberal appropriation of language as a commodity under conditions of electronic capitalism and philanthro-capitalism in contemporary India. Drawing on Marx’s theory of commodity fetishism, Foucault’s analytics of discourse-power, and Debaprasad Bandyopadhyay’s concept of linguistic cyber-colonization, it argues that radical and emancipatory lexemes — such as “university,” “changemaker”, “sewa bhaav” (selfless service), “sustainability,” “regeneration,” and “biophilic living” — are systematically subjected to vocabular theft. Stripped of their historical, ethical, and subversive genealogies, these terms are re-stipulated within corporate and state discursive regimes to serve capital accumulation, ideological normalization, and regulatory impunity. By examining the Piramal Group as a paradigmatic case, the article traces the mechanisms of semantic re-stipulation, epistemic laundering, and hermeneutic enclosure. It reveals a shared Wor(l)d order in which meaning is engineered to obscure exploitation while performing virtue. In an era of discursive capture, the article concludes that genuine resistance requires not mere reclamation but radical de-subsumption of stolen vocabularies — reopening language as a contested site for emancipatory praxis against neoliberal semantic tyranny.
The Optics of the Rupee: Fragile Notes and Confusing Coins to Moneyless Futures
The Indian rupee, far from a stable symbol of sovereignty, has become a theatre of illusion, confusion, and quiet violence—where citizens struggle to recognize notes and coins, multiple designs of the same denomination coexist, and fragile post-2016 currency circulates at high fiscal (₹6,372.8 crore in FY 2024–25) and ecological cost. Tracing a lineage from Muhammad bin Tughlaq’s failed token currency to demonetisation and the fleeting ₹2000 note, this critique reveals a recurring pattern of top-down monetary experiments that burden the public while failing to ensure stability or inclusion. The rupee’s steady depreciation against the US dollar (crossing ₹91 in 2025) reflects deeper global asymmetries masked by PPP metrics, exposing ongoing value extraction from the Global South. Drawing on Marx’s Grundrisse, the analysis frames money as a fetish form that conceals labour and ecological relations behind abstract price, whether in physical currency or digital alternatives. Ultimately, neither reform nor technology can resolve these contradictions; emancipation requires transcending the money-form itself toward a reciprocal, ecological, and post-capitalist society—where value is lived rather than priced, and the rupee is recognized not just as broken, but as a symptom of a deeper civilisational illusion.
The Archaeology of Architecture in the Piramal Archipelago
This article examines the ecological contradictions embedded in contemporary corporate development through a critical analysis of four interconnected cases linked to the activities of the Piramal Group. Situated within the broader environmental context of Mumbai—one of the world’s most climate-vulnerable coastal megacities—the study explores how industrial production, urban real-estate expansion, and superrich architectural consumption intersect with fragile ecosystems and emerging climate risks. The first case investigates allegations of groundwater contamination linked to pharmaceutical manufacturing in Digwal village in Telangana, where proceedings before the National Green Tribunal raised concerns about impacts on aquifers and agricultural landscapes. The second examines controversy surrounding a chemical manufacturing facility in Dahej in Gujarat, where the Gujarat Pollution Control Board ordered a plant shutdown after allegations that hazardous industrial waste had been discharged into a canal connected to the Narmada River system. The analysis then turns to Mumbai’s coastal urban landscape, where luxury developments by Piramal Realty illustrate the commodification of waterfront environments marketed through narratives of sustainability and “biophilic living.” Finally, the study examines the sea-facing residence Gulita as a symbolic expression of wealth concentration along a climate-exposed coastline. Drawing on environmental reports, regulatory proceedings, and urban climate research, the article situates these cases within a broader framework of coastal capitalism and urban ecological transformation, arguing that corporate sustainability narratives often coexist with environmental risks displaced onto rural landscapes, industrial waterways, and vulnerable urban coastlines.
Piramal’s “Green” Smokescreen: Reports and Radical Reflections
In a scathing indictment of 21st-century Indian philanthro-capitalism, billionaire Ajay Piramal’s empire exemplifies hegemonic subsumption of radical ecology: while Piramal Pharma faces verified allegations of chronic ecocide—groundwater poisoning in Digwal, Telangana (NGT ₹8.3 crore fine, net ₹3.2 crore paid as 0.09% of FY25 revenue; ongoing NGT case OA 1032/2024) and hydrochloric acid dumping in Dahej, Gujarat (GPCB closure, ₹1 crore fine, Supreme Court scrutiny in February 2026, swift interim resumption)—Piramal Realty markets ultra-luxury towers in Mumbai’s IPCC/CRZ high-risk flood zones (e.g., Piramal Mahalaxmi at ~3 m elevation) as “biophilic living” paradises with curated greenery, passive ventilation, and token sapling drives. The family’s own Worli sea-facing mansions (Gulita’s 50,000 sq ft diamond-glass palace) flaunt imported opulence with minimal genuine sustainability, embodying Lewis Mumford’s critique of architectural imperialism. Meanwhile, the Piramal School of Leadership’s Jaipur “walled garden” campus—shortlisted for the 2025 World Architecture Festival—parades biophilic design, passive cooling, and reduced concrete use while branding itself as the future “Piramal University” (a UGC violation) and indoctrinating 50,000–150,000 officials annually in appropriated radical terms like “regenerative agriculture” (Rodale/Shiva lineage), “One Water,” and “systems change” (Macy/Capra/Norberg-Hodge). Through Foucauldian selving, Piramal constitutes itself as “compassionate” and “regenerative” precisely by emptying anti-capitalist vocabularies. Backed by ₹85–88 crore in BJP electoral bonds (2019–2024), this discursive capture enables regulatory impunity amid slow violence on marginalized communities. The article calls for radical rupture: revenue-proportionate penalties, ecological restoration, de-subsumption of language, and militant reclamation by grassroots movements—exposing eco-extortionism where ecocide funds the performance of planetary salvation. Even the Department of Consumer Affairs’ February 2026 anti-greenwashing poster rings hollow when tycoons like Piramal and Adani greenwash unchecked.
The Mirage of “Piramal University”: Philanthropism, Prestige Branding, and the Crisis of the University in Contemporary India
This essay critically interrogates the ambiguous phenomenon popularly referred to as “Piramal University,” situating it within the broader transformation of higher education in contemporary India. Beginning from a radical critique of institutionalized education inspired by thinkers such as Louis Althusser, Ivan Illich, Paulo Freire, and the pedagogical experiments of Rabindranath Tagore and Mahatma Gandhi, the article argues that modern academia increasingly operates as an “academiocracy” — a technocratic regime where knowledge production is subordinated to bureaucratic management, market rationality, and reputational metrics. Through an empirical examination of the Piramal School of Leadership and the sporadic appearance of the term “Piramal University” in corporate documents, CSR narratives, and public discourse, the essay reveals a striking disjunction between operational reality and symbolic branding. While no UGC-recognized university exists under this name, the label circulates widely in digital media, real-estate promotion, and philanthropic storytelling, generating an aura of academic legitimacy without corresponding institutional substance. By comparing this pattern with earlier cases such as the IIPM controversy and with prestige-borrowing strategies like Ajay Piramal’s widely publicized “Oxford Talk,” the essay develops the concept of “Schrödinger’s legitimacy”—a condition in which institutional prestige simultaneously exists and does not exist, sustained through strategic ambiguity and symbolic capital. Ultimately, the case is interpreted not as an isolated anomaly but as a symptom of a wider crisis in which universities are increasingly transformed from communities of inquiry into reputational assets within networks of corporate power, philanthropic branding, and knowledge commodification.
Beyond the $55 Trillion Dream: A Diary of Doubt on India@100’s Vision for “Viksit Bharat”
This diary, spanning February 21–23, 2026, offers a multifaceted critique of Krishnamurthy V. Subramanian’s book India@100: Envisioning Tomorrow’s Economic Powerhouse (2024). Through personal reflections, it dissects the bulk purchase controversy involving Union Bank of India, the book’s promotional events and political alignments, pricing anomalies, and core economic projections for a $55 trillion economy by 2047. Interwoven are broader analyses challenging GDP as a fetishized metric, exposing structural misrepresentations in India’s national accounts, rising external debt amid IMF concerns, unaddressed inequality and crony capitalism, and superficial treatment of climate crises. Contrasting Subramanian’s optimistic, growth-oriented “ethical capitalism” with Gandhian austerity and deep ecological alternatives, the entries highlight potential democratic backsliding (per Freedom House and V-Dem reports) and polycrisis risks. Ultimately, it questions whether India@100 serves as pro-BJP propaganda with social myopia, urging a nuanced separation of policy insights from ideological biases in an era of profound global inequalities.
Stones, Frogs, and Divine Dividends: Piramal’s Philanthro-Capitalist Lila
In this delightfully biting exposé, we reimagine Aesop’s timeless fable of boys hurling stones at hapless frogs as a metaphor for the Piramal Group’s “doing well by doing good” empire-building antics. Through sarcastic lenses, we link the innocent cruelty of playground games to corporate resolutions that crush small investors, pollute environments, and silence critics—all while cloaking it in Vaishnava philosophy and Gandhi-branded CSR. Prepare for a romp through divine “lila,” chaotic casinos of capitalism, and a conclusion that leaves you pondering: is this sport, spirituality, or just splendid self-interest?
Once in a Blue Moon Academia 