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By:

Waleed Hussain

4 March 2025 at 2:34:30 pm

Hindi Cheeni bhai bhai 

A brave new world of March 2026, where geopolitics has finally achieved what decades of border tensions, “Boycott China” hashtags, and that one uncle at family dinners who still calls it “Chindian” food never could: it has banished  Indian Chinese  from our plates. Not through diplomacy, not through taste evolution, not even through the slow realization that schezwan sauce is basically spicy ketchup with identity issues. No, the great exile has come courtesy of…  LPG shortage . Yes, cooking...

Hindi Cheeni bhai bhai 

A brave new world of March 2026, where geopolitics has finally achieved what decades of border tensions, “Boycott China” hashtags, and that one uncle at family dinners who still calls it “Chindian” food never could: it has banished  Indian Chinese  from our plates. Not through diplomacy, not through taste evolution, not even through the slow realization that schezwan sauce is basically spicy ketchup with identity issues. No, the great exile has come courtesy of…  LPG shortage . Yes, cooking gas. The same blue cylinder that once fueled our midnight hakka noodle cravings has now become the villain in this culinary tragedy. Picture this: it’s Friday night, you’re scrolling Zomato like it’s your last lifeline to joy, and suddenly every “Chinese” option is either grayed out, replaced with sad “only pizza available” notes, or the restaurant itself has a status update that reads like a hostage note: “Due to unforeseen gas issues, limited menu. No wok, no stir-fry, no joy.” You refresh. Nothing. You try another outlet. “Sorry, chili chicken unavailable.” Unavailable? That’s not a menu item; that’s a national emergency. Because apparently, Indo-Chinese cuisine—our bastard child of soy sauce, ajinomoto, and pure desi optimism—requires more flame than a Ramayana reenactment. High-pressure burners for that signature wok hei (the smoky breath of the gods that makes hakka noodles taste like they were stir-fried by angry dragons). Deep-frying for golden baby corn Manchurian that crunches louder than your boss’s feedback session. Slow-simmering for that greasy, glorious chili garlic noodles where the oil separates like a bad divorce but somehow tastes like home. All of it guzzles LPG like a thirsty uncle at an open bar. And now? No gas, no glory. Thanks to some delightful escalation in West Asia (because nothing says “affect Indian dinner plans” like international conflict), commercial LPG cylinders have become rarer than honest politicians. Households get priority—fair enough, can’t have aunties rioting over unfinished dal—but restaurants? They’re left holding empty regulators and dreams of better days. Chains like Mainland China are slashing menus faster than you can say “schezwan fried rice extra spicy please.” One owner reportedly said 70% of his menu is Chinese. No gas means 70 per cent of his business is now “vada pav or bust.” And oh, the irony is thicker than manchurian gravy. For years we’ve joked that Indian Chinese isn’t Chinese at all—it’s just aggressive seasoning on vegetables that never asked to be deep-fried and then drowned in corn flour slurry. We’ve called it “Chindian,” mocked its authenticity, posted memes about how Beijing doesn’t know what hakka means. Yet when it’s actually threatened with extinction, we panic like we’ve lost a family heirloom. Suddenly everyone is a connoisseur: “Bhai, without that gas flame, it’s not real chili chicken!” As if the gas was the secret ingredient all along, not the half-bottle of dark soy and existential regret. Restaurants are adapting in the most Indian way possible: improvisation laced with passive-aggression. Some switch to induction—bless their optimistic hearts—but induction can’t replicate the volcanic fury needed for a proper stir-fry. The noodles come out limp, the veggies steamed instead of seared, the whole dish tasting like a polite apology. “Here is your hakka noodles, sir. It’s… gentle.” Others cut hours: “Open 7-9 PM only, come early or cry later.” A few brave souls are doing cold salads and sandwiches, because nothing screams “Chinese” like a cucumber sandwich with zero chili. Delivery apps are in mourning. Swiggy and Zomato order volumes for “Oriental” categories have probably tanked harder than the Sensex during a budget speech. QSRs selling burgers and pizzas are quietly celebrating—electric ovens don’t care about geopolitics. Meanwhile, the street-side Chinese carts, those glorious mobile woks that once lit up corners like Diwali, have gone dark. No blue flame, no sizzling sound, no “one plate chowmein bhaiya?” The vendor is probably at home, staring at his empty cylinder, wondering if this is how civilizations end—not with a bang, but with a whimper and a switch to dal-chawal. And let’s talk about the home cook, the real martyr here. You, who once proudly proclaimed “Chinese tonight!” while raiding the fridge for cabbage, carrots, and that one suspicious green chili. Now? Your gas stove mocks you. You try making hakka on induction—it’s like asking a moped to win the Dakar Rally. The sauce doesn’t cling, the veggies stay stubbornly raw, and your family looks at you like you served them betrayal on a plate. “Yeh kya hai?” they ask. “This is… fusion depression,” you mutter. Until then, pass the pizza. And maybe a tissue for the tears. (The writer is a senior journalist based in Mumbai. Views personal.)

Self-imposed Celibacy

Updated: Dec 23, 2024

Self-imposed Celibacy

These are not the celebrities ostentatiously delaying marriage, nor are they couples in live-in relationships, priests or ascetics. Instead, they are men and women who have consciously chosen to stay single, rejecting the idea of marrying a farmer or a man earning less than their salaried counterparts.


In rural Maharashtra, a generation of men and women in their 40s is opting to remain unmarried, challenging long-held traditions that prioritize early marriage. This trend, particularly noticeable in the last decade, has escalated in the wake of the COVID-19 pandemic. Once restrictions were lifted, mass weddings took place—but they were largely for the working class. This shift has ignited discussions about how careers, social expectations, and changing attitudes are reshaping marriage in these communities.


At the heart of this shift is 85-year-old Ratnakar Pagare, a veteran community organizer from Sangamner. Through his Vadhu-Var Suchak Mandal, which connects educated professionals, he has witnessed many women, particularly from the tech sector, reject marriage proposals from farmers, despite their parents’ desire for a rural, land-rich life. For these women, the allure of a city-based career far outweighs the appeal of rural living.


Women raised in urban areas are increasingly rejecting the prospect of farm life, despite its potential for significant financial returns. Interestingly, it is often the mothers of these women who are the real deterrents, discouraging their daughters from marrying farmers, fearing that rural life would hinder their daughters’ career ambitions.


This issue goes beyond individual preferences and speaks to deeper societal shifts. An anonymous political leader from the region points to a worrying trend: in some communities, nearly 98 percent of families are fixated on securing an heir to their property, but the new generation of educated women is increasingly uninterested in this traditional expectation. They are prioritizing their careers over family life, even if it means foregoing marriage.


The allure of urban life, with its promise of career stability and high-paying jobs, has only intensified this shift. The relative financial security of city-based jobs—often tied to the IT sector—has further discouraged rural men and women from considering marriage. For these urban dwellers, the prospect of returning to their ancestral land seems less appealing.


The rapid pace of urban development has contributed to a disconnect from rural life. This growing urbanization has made village life seem less desirable while the constant migration to cities and, increasingly, abroad, offers an escape from what many see as a stagnant rural economy.


But while urban life offers a degree of financial assurance, it is not without its emotional toll. Dr. Neha Kode, a psychologist from Nashik, warns that the decision to remain unmarried can result in feelings of inferiority and depression, particularly for men. In rural areas, where family and community often define an individual’s identity, the absence of marriage can lead to stigma, and in some cases, suicidal thoughts. She argues that the emotional impact of this societal shift deserves attention and calls for a broader debate in Maharashtra’s Legislative Assembly.


As the desire for professional success and financial stability continues to shape the lives of rural women in Maharashtra, the question remains: will the institution of marriage ever return to its traditional form, or is this a permanent transformation in the way people approach family life in India? The generational divide is clear, and its implications are only beginning to unfold. In rural Maharashtra, it seems, the future of marriage may no longer be shaped by tradition, but by the choices of a new, career-focused generation.

(The author is a senior journalist. Views personal.)

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