India | Platypus

Like, Share, Comment, and Follow: Labor and Capital on Instagram

 Lakshita Malik  July 14, 2021

Social media content creator Ishita Mangal (@ishitamangal) uploaded a post with multiple slides on her Instagram page. The first slide is entitled “an apology letter to my audience.” In the rest of the slides, she highlights a “barter collaboration” gone sour. The collaboration entailed the digital creator featuring four Indian kaftans (a type of clothing) brands on her Instagram page in exchange for keeping the outfits that she would feature. One of the brands was singled out, with their Instagram handle mentioned in the caption for viewers of the post to easily access. The brand was accused of harassing the digital creator; walking back on the terms of the agreement; asking for the garment in question back after “absorbing maximum benefits of all the posts on various platforms.” The digital creator proceeds to tell the tale of harassment and “extortion” she experienced at the hands of the luxury brand owner. (read more...)

Days of Their Lives: The Limits, Possibilities, and Parallels of Media-Ted Research during a Pandemic

 Sreenidhi Krishnan  June 17, 2021

On a regular day, a Hindi soap opera production set in Mumbai is home to upwards of 100 artists and technicians – production associates, actors, make-up artists, costume artists, lighting technicians, assistant directors, creatives, and spot boys. Their collective efforts ensure that audiences have new episodes to look forward to daily. Come rain, hail, or shine, through collaborations and conflicts, together they build melodramatic worlds that entertain millions of households in India. But what happens when the meaning of “regular” is redefined? What happens when even two become a crowd? When the first wave of COVID-19 hit Mumbai in March 2020, it brought, among other things, the Hindi soap opera industry to a halt. Daily production activities of soap operas across channels were abruptly paused. Sets had to be abandoned in haste when a citywide lockdown was announced. The absence of film work meant that workers would go without payments (read more...)

Indian Food Delivery Networks During the COVID-19 Pandemic

 Nirupama Jayaraman  February 5, 2021

Over the past decade, the concept of the gig economy has gained momentum in academic discourse. Often linked to temporary employment created by multinational technological corporations through digital platforms, the gig economy has transformed conventional discourses of labor and economy. It brought to the fore the increased precarity in employment, transformed modes of mobilization, fueled workers’ unionizing efforts, and produced new vocabularies (Vallas and Schor 2020; Khreiche 2018). In India’s dynamic economic landscape, these changes are particularly visible. One can argue that the use of digital technologies has reached a new peak in the ongoing global pandemic–as we have observed the changes in techno-bio-political regimes associated with COVID-19-tracking and increased reliance on mobile applications (Battin 2020; Segata 2020). In this light, focusing on India in the times of the COVID-19 pandemic becomes especially useful considering the narratives of hegemony and precarity often associated with gig labor within this geographical context, (read more...)

Platypus Celebrates AAPI Heritage Month

 Baird Campbell  May 5, 2020

In celebration and recognition of Asian American and Pacific Islander Heritage Month, take a look back at some of our favorite past posts from and about the region. (read more...)

Driver-Citizens and Technical Safety in India: Traffic Violations and Penalties in the Motor Vehicle Act 2019

 Sneha Annavarapu, Bhoomika Joshi  October 1, 2019

One of the first things that gets discussed with reference to India is road traffic. Erstwhile known as a land of snake charmers, this classically orientalist image of the country has been displaced by a more technocratic obsession with road traffic and accidents. While debates amongst the educated elite around the “appropriate” use of roads have been ongoing since the early colonial period, it is only more recently that road safety has begun to garner palpable urgency in its visibility as a social problem that needs to be solved by the Indian state. As such, with the United Nations declaring 2010-2020 as the ‘Decade for Action on Road Safety’, international pressure on the Global South to adopt road safety has only intensified. (read more...)

“India’s Gig-work Economy” Roundtable

 noopur raval  September 5, 2019

This roundtable discussion marks the end of our series on India’s Gig-work Economy. In this discussion, we reflect on methods, challenges, inter-subjectivities and possible future directions for research on the topic. Here are some highlights from the discussion. Listen to the audio track below or read the transcript for the full discussion Anushree (researcher, taxi-driving in Mumbai): “Something that came out during field work was the flow of workers from traditional services to app-based services which kind of happened in phases and all these platforms have played a different function in the history of this. While the radio taxis were more important in teaching workers to become professionals in the service economy the new platforms have given them a larger customer base and hired access to audience.” (read more...)

Power Chronography of Food-Delivery Work

 noopur raval  August 15, 2019

*A note from Co-PI Noopur Raval: The arrival and rise of gig-work globally has ushered in a new wave of conversations around the casualization of labor and the precarious nature of digitally-mediated “gigs,” ranging from online crowdwork gigs to digitally-mediated physical work such as Ubering. Gradually, scholarship has extended beyond North America and Europe to map the landscape of digital labor in the global south. These posts that make up “India’s Gig-Work Economy” are the result of one such project titled ‘Mapping Digital Labour in India,’ where four research fellows and a program manager, me, have been studying the dynamics of app-based ridehailing and food-delivery work in two Indian cities (Mumbai and New Delhi). This project is supported by the Azim Premji University’s Research Grants program. In this series of posts, the research fellows and I offer reflections on pleasure, surveillance, morality and other aspects woven into the sociality of gig-work and consumption in India. Each post also has an accompanying audio piece in an Indian language, in a bid to reach out to non-academic and non-English speaking audiences. The series ends with a roundtable discussion post on the challenges, gender and class dynamics, and ethics of researching gig-work(ers) in India.* **A note from the editor: This post was co-written with Rajendra Jadhav. Download a transcript of the audio in Devanagari. This post presents the observations around the design of temporality within app-based food-delivery platforms in India. It draws on semi-structured interviews by field-researcher Rajendra and his time spent “hanging out” with food-delivery workers who are also often referred to as “hunger saviors” and “partners” in the platform ecosystem in India. Like in the earlier post by Simiran on food-delivery workers in Mumbai, we also observed that app-based work was structured and monitored along similar lines. However, in this post, we go into a detailed description of how work-time and temporality of work are configured in order to fulfill the promises that app companies make to customers in urban India. (read more...)

Ladies ‘Log’: Women’s Safety and Risk Transfer in Ridehailing

 Anushree Gupta  August 1, 2019

*A note from Co-PI Noopur Raval: The arrival and rise of gig-work globally has ushered in a new wave of conversations around the casualization of labor and the precarious nature of digitally-mediated “gigs,” ranging from online crowdwork gigs to digitally-mediated physical work such as Ubering. Gradually, scholarship has extended beyond North America and Europe to map the landscape of digital labor in the global south. These posts that make up “India’s Gig-Work Economy” are the result of one such project titled ‘Mapping Digital Labour in India,’ where four research fellows and a program manager, me, have been studying the dynamics of app-based ridehailing and food-delivery work in two Indian cities (Mumbai and New Delhi). This project is supported by the Azim Premji University’s Research Grants program. In this series of posts, the research fellows and I offer reflections on pleasure, surveillance, morality and other aspects woven into the sociality of gig-work and consumption in India. Each post also has an accompanying audio piece in an Indian language, in a bid to reach out to non-academic and non-English speaking audiences. The series ends with a roundtable discussion post on the challenges, gender and class dynamics, and ethics of researching gig-work(ers) in India.* Download a transcript of the audio in Devanagari. Mumbai, India’s financial capital, is also often considered one of the safest cities for women in India, especially in contrast with New Delhi which is infamously dubbed as the “rape capital” within the country. Sensationalised incidents of harassment, molestation and rape serve as anecdotal references and warnings to other women who dare to venture out alone even during the daytime. The Delhi government recently proposed a policy for free transport for women in public buses and metro trains with the objective of increasing women’s affordability and access and to ensure safety in public transportation. Despite such measures to increase women’s visibility and claims to public utilities and spaces, women who use public transport have historically suffered groping and stalking on buses and trains, which uphold self-policing and surveillance narratives. The issue of women’s safety in India remains a priority as well as a good rhetorical claim and goal to aspire to, for public and private initiatives. Ironically, the notion of women’s safety is also advanced to increase moral policing and censure women’s access to public spaces, which also perpetuates exclusion of other marginalised citizens (Phadke 2007). Further, and crucially, whose safety is being imagined, prioritized and designed for (which class of women are central to the imagination of the safety discourse) is often a point of contention. (read more...)