I know of a young man, about 18, who lives in a village near Sohna in Haryana. This bright young man, Ahir (Yadav) by caste, studied reasonably well until high school and then inexplicably dropped out. He began demanding money from his parents, flitting in and out of employment and every now and then turning hostile, even inflicting violence on his own family members. Last weekend, he turned up at home after many days of living away with relatives, and made demands for money to join his friends for the kaawad yatra (a pilgrimage to bring the waters of the Ganges river from Haridwar back home, held in the holy month of Saawan during the rainy season). The demand was in essence a tantrum. All his friends were going and he wanted to go too. The family, who had no extra money to finance the travel and the paraphernalia that goes with being a yatri (they get new clothes and gifts when they return etc), refused flatly. The young man sulked a bit, then left home again.

I read this anecdote in several different ways, and I will try in this post to offer some insights from my interactions I have had with young Haryanvi (usually Yadav) men over the last few years. My attempt is to nuance the conversation around the kaawad yatra, which is being perceived by one side as a right to religious practice deserving of state protection, and as a form of hooliganism and toxic masculinity by the other. Like many other things, in reality it is a cocktail mix of social, economic and religious realities and perception, spiced by the politics of communalism and hatred.

My protagonist’s story is one of growing up and coming of age in an environment of (what he likely perceives as) multiple deprivations: the disadvantages of poor quality schooling and the lack of skills that would land him urban jobs, the lack of quality employment in or near his village, the absence of cash that would buy him good clothes and a smart phone and therefore some respectability and popularity, the expectation of his family that he brings in a steady income and ultimately, their refusal to indulge him when he demands money for a leisure activity.

The yatra as permissible leisure……

Many young men I have spoken to in Gurgaon district have told me that they see the kaawad yatra as a form of leisure. The garb of religion helps them justify to their families not just the expenses, but also the possible loss of income by their absence from work. They articulate the yatra by using words and phrases like azadi (freedom), gaanv aur parivar ka garv (pride for the village and family) yaaron doston ke saath masti (fun with friends). Of course, they also articulate the religious significance of the yatra, but in terms of what it brings to the family in terms of status in the community. “Pitaji khush ho jaayenge, bhai ko bola tha jaane ko par wo nahi jaa paaya to mein jaaonga (My father will be happy. He had asked my brother to go, but he could not, so I am going)”, narrated the young man who delivers pooja flowers in our building block.

….against the backdrop of the controlling, patriarchal household

Most of these young men I spoke to have very little autonomy. They are expected to contribute labour and income to the household kitty, while remaining subservient to fathers and uncles who have a tight fist on money and resources. This is true even of those who are married, and early marriage is common. Additionally, they are caught amidst conflicts between their wives and mothers, and the battle between individual desire and household diktat is never-ending. Agricultural activity and land holdings have dwindled significantly and with it, the logic of land inheritance that upheld the deep patriarchy in this region, should perhaps be called into question. Yet, ironically, patriarchal rules tighten their noose not just around women, as expressed in several misogynist practices (like female infanticide, male child preference, dowry, restrictions on dressing and mobility, etc) but also on young men, who are expected to exhibit masculine behaviour while being totally controlled by older male members. Only those who excel academically and break through into private sector formal sector employment and others who get into government jobs make it out of this predicament, somewhat.

The yatra as higher purpose…

These are deeply religious people and religion shapes the celebration of festivals; rituals around birth, death and marriage; fasting on certain days especially by women, all of course marked by patriarchal logic and rules. Increasingly, they are also involved in ‘social’ activities in the name of religion and the protection of family honour, especially the honour of women. So they would be vigilant about inter-caste and inter-religious liaisons in the community. Not surprisingly, cow protection, previously a passive principle of life in the Yadav belt, is now more like a crusade, especially in the Mewat belt where accusations of cow-smuggling have been routinely leveled against Muslims as a way to stir Hindu, and specifically Yadav, passions.

I read the kaawad yatra as part of this crusade-like social practice, serving a purpose higher than the religious one. The possibility of organized funding fueling the scaling up of kawad activities is very real. The people I spoke to told me about money collection drives in their village communities and large contributions by “bade aadmi” (powerful individuals). They spoke about the yatra like one would talk about a sports contest between village teams, and evoked the pride of the community. They took Hindu pride very much for granted, as something obvious; they made no reference to any form of ‘other’.

….and who will deny them that?

The outrage being expressed by urban folks raises questions of law and order. Why are kaawad yatris getting state protection even when they break the law? Who is responsible when they create public nuisance and who will compensate for destruction of public property?

But it is clear enough that in today’s times, law and order are subservient to majoritarian interests. The state and its law enforcement agencies are far more afraid of a public riot that will break out if a kaawadiya gets hurt; in comparison, the predicament of a non- yatri is not a real problem, for that is hardly likely to bring people to the streets.

Being angry about public nuisance is entirely justifiable, but the solutions are not going to come easy. Be prepared in the coming times for many more such tableau. See them for what they are: loud, unapologetic claims to public space and attention by an under-employed, under-appreciated and infantilized youth that are being fed toxic doses of religion and masculinity.