The guru, we argue, is a social form of peculiar suggestibility. The aim is to reassess some of the key existing literature on guru-ship while developing a kind of analytical toolkit in order to aid future studies and stimulate new thought on the phenomenon. "This commentary highlights the diversity of thematics and conceptual schema generated by guru-ship, and its capacity-as a set of principles as much as specific persons-to participate in, and move between, multiple social and conceptual domains. We thus illustrate how critique can operate philanthropically by way of partonomic relations between the given and not-given. The critiques that acts of giving stage are of absences and deficits: we present cases where large paper hearts donated by survivors of the 1984 Bhopal Gas Disaster to the prime minister of India signal his lack of one, where donated human blood critiques others' unwillingness to do so, where acts of blood donation critique and protest communal violence, and where similar acts of giving over simultaneously highlight a deficit in familial affects and an attempt to resuscitate damaged relational forms. In this way, giving can come to look like a form of criticism. The article also highlights ways in which technology may be employed for the imagining of social diversity.ĭrawing on field research principally from contexts of medical blood donation in North India, this article describes how gifts that are given often critique-by obviation-those that remain ungiven: the care not provided by the Indian state for Bhopal survivors, the family members unwilling to donate blood for their transfusion-requiring relative, and so on. In so doing it demonstrates the roles of anonymity, enumeration and an array of technical and imaginative gathering points in the formation of the ‘difference-traversing gift’. Questioning the prevailing assumption that the only thing that counts politically in India today is the debunking or overriding of Nehruvian ideals of the secular inclusive nation, this article rehabilitates Nehruvianism as an important ethnographic subject. Scholars of India have long been preoccupied with documenting attempts by the Hindu right to redefine the nation in exclusively Hindu, anti-Nehruvian terms. This article shows that a striking manifestation of the Nehruvian ideology of national integration possesses a compelling presence in the Indian blood donation milieu. The first post-Independence Prime Minister of India, Jawaharlal Nehru, proclaimed the need for ‘national integration’ as a bulwark against a myriad of linguistic, caste and ethnic agitations that threatened to disrupt the unity of the newly formed nation-state.
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This article explores nationalist interpretations of blood donation activity, examining how some Indians read integrative messages into the practical procedures through which blood is donated and distrib- uted.