Fabric of Resilience in Assam

I witnessed women weaving change in the villages of Assam through their skills, cultural heritage, hard work, perseverance, and collective will. Standing in a courtyard in Kamrup district, watching a woman at her traditional loom, I was struck by how quietly revolutionary this simple, everyday act truly is. The rhythmic motion of her hands, the steady concentration on her face, and the vibrant threads stretching across the loom were far more than craft; they were a statement of agency, identity, and economic empowerment. In that moment, it became clear that weaving in Assam is not merely a livelihood. It is a living narrative of resilience and progress, written by women who have refused to be left behind.

In much of rural India, the conversation around women’s empowerment often centres on what needs to be ‘given’ to women: access, opportunities, rights, financial inclusion, and public safety. All of these are undeniably essential. Yet what struck me in Kamrup was how much women were already giving to their families, to their communities, and to the preservation of an age-old cultural tradition. Assam’s weaving heritage is legendary, and most rural households have a loom. The women I met weave not only exquisite textiles like Mekhela Chadors, Gamosas, stoles, saris, but also new pathways for themselves, stitch by stitch.

The woman in the photograph, Jonali Das, from Paschim Bagta village, sits on a traditional handloom, made using local materials, framed by a raw brick wall and a sandy earthen floor. Nothing in this setting reflects modern machinery or industrialized production. Yet it reflects something far more important: dignity in work and pride in cultural identity. Her loom is more than a tool; it is a symbol of continuity. Generations of Assamese women have learned to weave from their mothers and grandmothers. The craft is deeply entwined with rituals, festivals, and the wider cultural ethos of the region. In many communities, a girl’s weaving skill is a marker of her readiness for adulthood. It is a quiet but powerful form of cultural education.

But the picture also reveals another truth: despite the beauty and value of these textiles, most weavers earn very little. The informal nature of the craft, the lack of organized supply chains, exploitative middlemen, limited access to raw materials at fair prices, and the absence of direct market linkages keep them trapped in low-income cycles. The fact that such a skilled craftswoman is working in a semi-open shed with bare tools is a reminder that heritage alone cannot sustain livelihoods unless the systems that support them evolve.

What struck me during conversations with the weavers was their clarity. They were not seeking charity. They were asking for fair access to better looms, training on contemporary designs, consistent market demand, and opportunities to sell directly. Their ask was not a transformation from the outside, but an enabling ecosystem that amplifies what they already excel at.

Local institutions like cooperatives, women’s self-help groups, producer companies, and artisan clusters play a pivotal role in negotiating prices, ensuring raw material supply, and aggregating products for larger orders. In Kamrup, I saw tremendous potential for women-led collectives that could own the entire value chain, from sourcing raw silk yarn of Eri and Muga to designing contemporary designs to managing logistics with digital tools. A decentralized, community-owned model would allow profits to remain in the village while giving weavers a bargaining voice.

There is also an urgent need to tell the stories behind these weaves. Consumers today increasingly seek authenticity, sustainability, and connection. Assam’s handloom sector embodies all three. Each Mekhela Chador woven on a traditional loom is not just a garment; it is hours of meticulous labour, generations of inherited technique, and the cultural soul of a community. Yet the lack of branding and storytelling often reduces these textiles to mere commodities. If India can celebrate Banarasi silk and Kanchipuram saris globally, there is no reason why Assam’s weaves cannot enjoy similar recognition, with the right investment, visibility campaigns, and market linkages.

Government programs like the National Handloom Development Programme and Deendayal Upadhyaya Grameen Kaushal Yojana have made efforts to support weavers. But ground realities show that the most impactful interventions are those that engage women directly, respect their lived knowledge, and co-create solutions rather than imposing them. Capacity building must happen in their language, in their community spaces, and at timings suitable to their daily responsibilities.

Most importantly, the narrative around rural women must shift. Too often, they are portrayed as vulnerable, needing rescue. The woman in the photograph, and countless others like her, are not symbols of vulnerability, but are symbols of strength. They run households, care for children and the elderly, manage farms, participate in community activities, and still take out time to weave. Their contribution to the rural economy is enormous, even though much of it remains invisible and unpaid.

As I watched the fabric slowly take shape on her loom, I realised that weaving is also an act of hope. Every thread layered over another is a gesture of belief in tomorrow, belief that their craft will survive, that their daughters will inherit both the skill and the opportunity to thrive, and that their labour will be valued fairly. If India is to build a truly inclusive development story, it must begin by recognising and uplifting such women, not through charity, but through partnership.

In the villages of Assam, women are already weaving change. They only need the rest of us to stop standing on the sidelines and start supporting the revolution they have begun.

Gold Rush

As the festive season in India is ongoing, jewellers across India are ready, investors tracking bullion prices, and families waiting eagerly for the most “auspicious” day of the year to buy gold. Dhanteras, celebrated two days before Diwali, has long been associated with the purchase of the precious metal, a tradition believed to bring prosperity and good fortune. Similar buying frenzies occur during Akshaya Tritiya, weddings, Karwa Chauth, and harvest festivals, when gold is not merely an adornment but a cultural marker of wealth and status.

Market reports celebrate the crores spent, but beneath the sparkle lies a complex story of culture, aspiration, and economics. Is festival gold-buying a timeless symbol of financial prudence and cultural continuity, or is it a cycle of consumption propelled by social pressure, marketing, and habit?

India’s love affair with gold is centuries old. From the time of the Indus Valley civilisation to the Mauryan emperors to our modern nuclear families, gold has been a medium of exchange, a store of value, and a token of spiritual significance. For millions, gold is not just metal, it is Lakshmi, the goddess of wealth herself. Dhanteras literally means “the thirteenth day of wealth,” and families believe that buying gold on this day invites abundance.

This cultural reverence made economic sense in a pre-banking era. Gold’s intrinsic value and portability provided a hedge against famine, emergency, and currency devaluation. Rural households, lacking access to formal savings mechanism, used jewellery as insurance and collateral. Even today, India remains the world’s second-largest consumer of gold, with annual demand often exceeding 700–800 tonnes. For many, gold remains the most trusted form of intergenerational wealth transfer.

Yet, today’s festival buying is no longer just about family heirlooms or prudent savings. It has evolved into a multi-billion-rupee economic event. According to trade bodies like the All-India Gem and Jewellery Domestic Council, Dhanteras sales often spike by 20–25% year-on-year, depending on price trends. In 2024, for example, despite gold hovering at record highs of around INR61,000 per 10 grams, jewellers reported robust demand, with many urban consumers opting for lighter designs or digital gold to keep up with tradition.

Specific estimates for festival (especially Dhanteras) sales in recent years help show the proportion of demand tied to ritual buying. During Dhanteras in 2024, around 20-22 tonnes of gold were sold, worth nearly INR 16,000 crore. The full jewellery sector during the festival period saw sales in the INR 18,000-20,000 crore.

The annual figures show India’s gold demand continues to be immense, though shifting in nature,

  • In 2024, India’s total gold demand rose to around 802.8 tonnes, up from 761 tonnes in 2023.  
  • The value of gold purchases in 2024 was estimated at INR 5.15 lakh crore (~US$60-70 billion depending on gold price).  
  • Jewellery demand in 2024 was ~ 563 tonnes, with the non-ornamental purchases (coins/bars) making up ~ 239 tonnes.   

These numbers reflect overall demand, not just festival or Dhanteras purchases, but festivals remain a major driver. The data show that although overall demand has often crept upward in value terms (driven by price inflation), the volume of jewellery demand has at times fallen or stagnated. For example, in 2024 jewellery tonnage demand dropped ~2% compared to 2023 even as value increased.

Targeted marketing plays a huge role. Advertisements link gold to auspiciousness and emotional milestones, “Gift prosperity,” “Secure her future,” “Start your Diwali with gold.” Social media influencers and celebrity endorsements reinforce the message that a festival without gold is incomplete. This creates a powerful psychological loop: buying gold is not just desirable, it is expected.

The Dhanteras gold rush is fuelled by a mix of fear and aspiration. Gold retains a near-mystical aura as a hedge against uncertainty. Global financial instability, inflation, and geopolitical tensions often send prices higher, reinforcing the perception of gold as a “safe haven.” For middle-class families, a few grams bought every year feels like both a celebration and a safety net.

But there is also the quieter pressure of status. Weddings, festivals, and social gatherings often showcase jewellery as a measure of success. The fear of “falling behind” relatives or neighbours can nudge families, especially in smaller towns and rural areas, into stretching budgets and even getting into debt trap to maintain appearances. What was once a hedge against uncertainty can change into a source of financial strain.

From a macroeconomic perspective, India’s gold obsession is a double edged sword. While the jewellery industry supports millions of jobs, from miners to artisans to retailers, it also represents a massive outflow of capital. India imports more than 90% of its gold, spending billions of dollars in foreign exchange each year. Economists have long argued that this “dead investment” locks up household savings in a non-productive asset, diverting funds from sectors like manufacturing, infrastructure, or technology that could generate higher returns and employment.

For individual households, the opportunity cost is equally significant. A family buying gold at festival-time may forgo investing in equity markets, mutual funds, or even bank deposits that could provide compounding growth. Gold prices, while generally stable over the long term, are not immune to volatility as we are witnessing now with gold prices rising to INR 120K+ per 10 grams. The metal offers no dividends or interest; its value lies only in resale or emotional satisfaction.

Beyond economics lies an often-ignored cost, the environmental impact of gold mining. Extracting gold is an energy-intensive process that generates toxic waste and contributes to deforestation, soil erosion, and water pollution. Globally, gold mining is associated with mercury contamination and significant carbon emissions. While India imports much of its gold, domestic refining and artisanal mining also pose environmental challenges.

Consumers rarely connect their festival purchases to these ecological consequences. The cultural narrative of purity and prosperity masks the fact that every bangle and coin carries a hidden footprint. Ethical sourcing, such as recycled gold or fair-trade certifications, is slowly gaining traction among urban, environmentally conscious buyers, but remains a niche segment.

As India’s economy digitises, a quiet transformation is underway. Younger consumers, especially in cities, are exploring alternatives to physical gold. Digital gold platforms, gold exchange-traded funds (ETFs), and sovereign gold bonds (SGBs) allow individuals to invest in gold without worrying about purity, storage, or theft.

These products offer flexibility and sometimes better returns. Sovereign gold bonds, for instance, pay annual interest and are exempt from capital gains tax if held to maturity. Yet they also challenge the cultural core of gold-buying: there is no ornament to wear, no glitter to display, no festive ritual of walking into a jewellery shop on Dhanteras. For many families, the emotional experience is as important as the investment itself. Still, the shift is undeniable. Digital gold platforms have reported double-digit growth during recent festivals, particularly among younger investors who value convenience and liquidity over tradition.

So where does this leave the Indian consumer? To dismiss festival gold-buying as mere superstition would be simplistic. Traditions provide continuity, identity, and joy. For rural households with limited access to financial products, gold remains a practical and trusted savings tool.

But to ignore the economic, environmental, and social pressures embedded in this ritual is equally shortsighted. When a practice once rooted in prudence becomes a compulsive annual expense, it risks becoming a trap. The symbolism of prosperity can mask financial strain, and the celebration of abundance can conceal environmental degradation. Festivals can retain their joy without becoming economic burdens. A few grams of gold bought with intention, rather than compulsion, can honour tradition while respecting modern realities.

Dhanteras will always hold a special place in the Indian calendar. The sight of families entering jewellery shops, and elders blessing the new purchase is undeniably heartwarming. Yet it is worth remembering that true prosperity lies not in the weight of gold but in the wisdom of choice.

As India strides into a digital, climate conscious future, perhaps the most auspicious act is not buying more gold, but buying it mindfully acknowledging its beauty, its history, and its hidden costs. The goddess of wealth, after all, smiles brightest on those who balance tradition with thoughtfulness.

Buy thoughtfully. Celebrate responsibly. Live consciously.

How sustainable is Sustainability?

Few words have travelled as far and wide in recent decades as “sustainability”, and has certainly surpassed another overused (in recent past) term ‘social capital’ in usage! It has become synonymous with progress in corporate boardrooms, multilateral summits, government policies, NGO goals, and grassroots movements alike. From ESG scorecards to climate pledges, from net-zero roadmaps to community-led conservation, the language of sustainability has become universal. Every government strategy, corporate report, and grassroots initiative seems anchored in the promise of a more sustainable future. Yet beneath this consensus lies a paradoxical and uncomfortable question: ‘is the sustainability agenda itself sustainable?’

The modern sustainability agenda rests on a powerful proposition that economic growth, social equity, and environmental stewardship can be reconciled. This “triple bottom line” has mobilized unprecedented investment in renewable energy, green finance, and inclusive business models. It has inspired younger generations to demand more from institutions. And it has reframed long-term resilience as a competitive advantage, not a trade-off. But the very breadth of the agenda also makes it fragile. Sustainability risks becoming a catch-all phrase, diluted by overuse and co-opted for public relations more than systemic change. “Greenwashing” scandals, short political cycles, and the uneven costs of climate transitions all threaten to erode public trust. Without credibility and consistency, the agenda risks collapsing under its own ambition.

Sustainability requires commitments that extend far beyond the horizon of electoral politics. Yet in many countries, climate targets or ESG mandates are vulnerable to reversal when governments change. Contrast this with the European Union’s legally binding climate law, a structural safeguard that makes sustainability less of a political preference and more of a shared contract. Unless sustainability is institutionally embedded, it remains hostage to short sightedness.

Green growth advocates argue that economies can decouple prosperity from resource use. The rapid expansion of renewable energy, circular economy models, and impact investing provide evidence of possibility. Yet sceptics highlight that global consumption continues to outpace planetary boundaries. The sustainability agenda will endure only if it reconciles with the fundamental question of growth Vs limits. Can infinite growth coexist with finite resources?

No agenda, however well-intentioned, survives if it is perceived as unjust. For sustainability to be sustainable, it must embody fairness that includes redistributing costs, creating inclusive opportunities, and acknowledging diverse voices, particularly from the Global South. Social justice and legitimacy must go hand in hand.

Ultimately, sustainability is not just a strategy, it is a cultural shift. The more it embeds in consumer choices, organizational values, and educational systems, the harder it becomes to reverse. Yet cultural fatigue is real. When “sustainability” is reduced to a buzzword on every product label, development projects, and corporate brochure, it risks losing meaning. The agenda must therefore move from rhetoric to demonstrable impact, measured transparently and communicated honestly.

The sustainability agenda is both fragile and resilient. Fragile because it depends on long-term alignment across politics, markets, and societies, an alignment often in short supply. Resilient because it has transcended niche environmentalism to become a mainstream expectation that governments and corporations cannot ignore.

Its endurance will depend not on visionary statements but on institutional embedding, equitable policies, and a relentless focus on credibility. At its best, sustainability can serve as the organising principle of a new social contract, aligning business, government, and citizens toward long-term collective wellbeing. Sustainability will only be sustainable if it delivers, not someday, but today.

The next frontier is not about asking companies, governments, or communities to “do more” on sustainability. It is about demanding structural integrity – mechanisms, institutions, and accountability frameworks that ensure sustainability survives political shifts, economic pressures, and cultural fatigue.

Who are urban marginalized people

Photo Credit: https://humana-india.org/

In last 2-3 years, I have been part of several discussions to define and build a consensus on understanding of urban marginalised and vulnerable population (UMVP) in the context of India, and how this population group has been evolving and growing in numbers. India’s rapid urbanization over the past few decades has transformed its cities into economic powerhouses contributing 60% of India’s GDP. While in 2023 around 37% of India’s population lived in urban areas, it is estimated that by 2036, half of India’s population will live in cities. However, this growth has also led to the marginalization of a significant portion of the population. Cities Alliance estimated that 25% of the population living in urban areas are below the poverty line. By this estimate, a shocking 125+ million people are marginalised and vulnerable living in the urban areas. The urban marginalized and vulnerable groups comprising of slum dwellers, informal workers, migrant labourers, women, children, and the homeless face numerous challenges like access to basic citizens’ rights, services, and opportunities. As India continues its urban transition, addressing the vulnerabilities of these populations is critical to achieving inclusive development.

The UMVPs live in precarious conditions, often lacking access to basic services like clean water, housing, sanitation, healthcare, and education. Their vulnerabilities are shaped by socio-economic, cultural, political, and structural factors that leave them excluded from mainstream urban life. They often lack the necessary documentation to access government schemes and services, such as ration cards, Aadhaar cards, or voter identification. This exclusion prevents them from benefiting from welfare programs like the Public Distribution System (PDS), healthcare subsidies, or housing schemes. The UMVPs can broadly be classified in five sub-groups,

  1. Slum Dwellers: According to the 2011 Census, about 65 million people in India live in urban slums. Slums across India have poor housing, lack of sanitation, overcrowding, and a high risk of diseases, especially communicable. People living in the slums often have insecure tenure, making them vulnerable to eviction and displacement due to urban development projects. Displacement not only disrupts their livelihoods but also pushes them further into poverty. Poor living conditions contribute to health problems, including respiratory diseases (especially TB) and waterborne infections.
  • Homeless Population: India’s urban homeless population is particularly vulnerable, facing extreme marginalization. With no permanent shelter, the homeless are exposed to harsh weather conditions, violence, and health risks. They have limited access to government welfare schemes and often fall outside the purview of census data, making it difficult to design targeted interventions. HLRN estimates that there could be more than 3 million homeless individuals. Extreme poverty, unemployment, displacement due to natural disasters, mental illness, substance abuse, runaways, are often the causes of homelessness, and their numbers are continuously increasing in urban India.
  • Informal Workers: The informal sector accounts for nearly 80% of India’s urban workforce. This includes daily wage labourers, street vendors, domestic workers, and construction workers, among others. Informal workers lack job security, social protection, and access to formal financial systems, leaving them vulnerable to economic shocks. The COVID-19 pandemic exposed the extreme vulnerability of informal workers, who faced sudden job losses and had low-to-no access to financial aid. Informal workers often are slum dwellers, or live in low income housing colonies, or are even homeless.
  • Migrant Laborers: Migration to cities in search of employment and better life is common in India. However, migrant labourers, often from rural areas both intra- and inter-state, face significant challenges in urban settings. They often find employment in low-paying jobs with little to no benefits, live in temporary or inadequate housing, and struggle to access public services due to a lack of local identification documents. Temporary migratory population is also a sub-set of this group, who come to cities for seasonal work, migrate from one place to another, also migrate within the cities in search of work. Construction workers and artisanal nomadic groups can be good examples of migratory population.
  • Women and Children: Women and children within urban marginalized communities living in slums or informal settlements often work in low-paid informal jobs while managing household responsibilities. They are more likely to experience gender-based violence, discrimination and exploitation, limited access to healthcare, and lack of educational/skilling opportunities. Children in these settings suffer from malnutrition, poor schooling, and limited opportunities for social mobility. They often attend poorly equipped government schools or are forced to drop out to contribute to household income.

India’s urban marginalized and vulnerable populations represent a significant and often overlooked segment of society. Ensuring their inclusion in the country’s urban development is essential for sustainable and equitable growth, while bestowing opportunity and dignity for all citizens as their Right.

Jungle Nama: A Story of the Sundarban

Jungle Nama: A Story of the Sundarban

by Amitav Ghosh | 88 Pages | Genre:  Literary Fiction | Publisher: Fourth Estate | Year: 2021 | My Rating: 8.5/10

“All you need do, is be content with what you’ve got, to be always craving more, is a demon’s lot.”
― Amitav Ghosh, Jungle Nama

“Jungle Nama” by Amitav Ghosh is a captivating verse adaptation of a Bengali folktale from the Sundarbans, the world’s largest mangrove forest shared between India and Bangladesh. Written in a lyrical, rhythmic style, and illustrated by Salman Toor, the book tells the story of “Bon Bibi,” a benovelent goddess of the Sundarbans who safeguards the jungle and its people, and her conflict with Dokkhin Rai, a powerful demon-like figure who seeks to exploit the forest’s riches.

Ghosh’s decision to render this ancient tale in verse brings a unique musicality to the story, echoing the cadence of oral storytelling introducing music to current speech that has kept the folktale alive for generations. His prose is imbued with both reverence for the source material and a contemporary sensibility that makes the story accessible to a modern audience. Accompanying the text are hauntingly beautiful illustrations by artist Salman Toor, whose work enhances the mystical and otherworldly atmosphere of the Sundarbans and its lore.

Beyond its enchanting style, Jungle Nama explores timeless themes of balance between nature and humanity, the perils of human greed, and the importance of respecting natural boundaries. Ghosh subtly draws parallels to modern issues like climate change and environmental degradation, suggesting that the ancient wisdom in the Bon Bibi story holds valuable lessons for today’s world. Through Bon Bibi’s character, he raises questions about stewardship, sustainability, and the price of human ambition.

The book is more than a poetic retelling; it’s an immersive experience that connects readers to both nature and folklore. Ghosh’s evocative language and Toor’s illustrations work in harmony to capture the spirit of the Sundarbans and its lore, making this book a visually and intellectually rich addition to Ghosh’s body of work. The poem-like style of the book follows twelve syllables in each line, and each couplet has twenty-four syllables. After each line there is a natural pause or a caesura, replicating the cadence of the original legend.

This book by one of my all-time favourite authors is a mesmerizing read for anyone interested in myth, poetry, linguistic hybridity, and environment, offering a rare glimpse into a world where nature and spirituality are deeply intertwined.