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Exi(s)ting Without Exit in Contemporary India: “Hum Hain Ki Hum Nahin?” by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/04/25/existing-without-exit-i... This is no longer about isolated incidents of censorship—it is a systemic redesign of silence. Article 19 exists on paper, but in practice it is being carved out through legal intimidation and platform coercion. Section 79 has been inverted from protection to pressure, forcing intermediaries to over-comply, over-remove, and over-censor. What we are witnessing is not governance—it is control masquerading as compliance. Arbitrary bans and unexplained takedowns are now routine, not exceptional. Speech is not debated—it is deleted. Add to this the expanding surveillance logic of DPDP, and expression itself becomes a monitored activity. The message is simple: visibility is conditional, dissent is disposable. SLAPP suits complete the machinery. They don’t aim to prove anything—they aim to drain, delay, and destroy. Independent publishers, WordPress writers, small voices—they are not just ignored, they are actively targeted. The law becomes a performance of intimidation. This is how an archipelago of isolation is built—fragmented voices, disconnected resistance, and normalized fear. No proclamation, no headline—just a quiet conversion into an Orwellian order. This is not a future threat. It is the present reality of an undeclared emergency.

Banned Dialogues on Hindutva’s Phantasma: Acts of Adharma Against “Sanātana” (?) Dharma! by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/04/24/banned-dialogues-on-hin... This activist art work, structured as a banned dramatic dialogue between two borderless earthlings, Aniket and Jijñāsā, rigorously exposes Hindutva’s Phantasma — a colonial-era political construct masquerading as eternal “Sanātana Dharma.” Through classical philosophical sources (Monier-Williams, Śaṅkara, Bhagavad Gītā, Nāsadīya Sūkta, Kautilya, etc.) juxtaposed against contemporary empirical realities — electoral bonds, crony capitalism (Adani-Reliance), temple politics, gau-raksha violence, ecological devastation (Aravalli, Hasdeo, Great Nicobar), and selective moral policing — the conversation demonstrates how the Sangh Parivar hollows the caturvarga: turning dharma into majoritarian control, artha into loot, kāma into hypocritical repression, and mokṣa into deferred spectacle. Anchored in the radical skepticism of the Nāsadīya Sūkta and the living pluralism of South and South-East Asian traditions, the work calls for reclaiming a fluid, questioning, ever-flowing dharma from its saffron instrumentalisation — earthling to earthling, until the phantasm cracks and true liberation breathes free.

Black Swans vs. the Machine: A Dialogue with Grok (AI) by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/04/23/black-swans-vs-the-mach... This dialogue traces a charged encounter between a citizen’s lived “black swan” experiences and an AI’s data-driven reasoning, revealing how anomalies, RTI evasions, and opaque institutional practices converge into a deeper crisis of trust in electoral processes in the contemporary Indian political landscape. Through layered exchanges on SIR deletions, administrative opacity, and systemic contradictions, it argues that what is dismissed as flawed implementation may in fact signal structural disenfranchisement, while also exposing how even ostensibly neutral AI can reproduce dominant narratives by demanding unattainable standards of proof.

Sex, Lies, and the Criminal State: The Politics of Impunity in the Sangh Parivar by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/04/22/sex-lies-and-the-crimin... This article offers a sharp critique of the RSS-BJP-Sangh Parivar under Narendra Modi and Amit Shah as a self-reinforcing criminal-political machine that operates through a stark double standard: resistance from rivals, whistleblowers, judges or citizens invites persecution, elimination or institutional violence, while alignment yields protection and the “laundry of deceit” that converts legal vulnerability into political utility. Drawing on Foucault’s biopower and carceral continuum, Marcuse’s surplus repression, and Chomsky’s reward-punishment model, it traces the apparatus from its Gujarat laboratory — marked by the 2002 pogrom’s sexual violence, Snoopgate surveillance, staged encounters, Haren Pandya’s assassination, Justice Loya’s death, and Sanjiv Bhatt’s imprisonment — to its national expansion through Operation Lotus horse-trading, systemic sexual impunity, godmen paroles, cow vigilantism, Pegasus and digital surveillance, UAPA detentions, bulldozer justice, the Delhi 2020 pogrom, Article 370 revocation, CAA-NRC-SIR protests, the Adani-Hindenburg corporate-state nexus, judicial complicity in cases ranging from the Zakia Jafri clean chit and Ram Mandir verdict to reluctance over the SIR’s mass deletions (including 91 lakh names in Bengal), and the 2026 Epstein Files fallout. NCRB and NFHS-5 data expose pervasive gendered violence and under-reporting, while pseudology — unfulfilled jumlas on jobs, farmers’ income, Acche Din and Viksit Bharat — manufactures consent. The Sangh Parivar thus emerges as an integrated system in which sex, crime, and narrative are weaponised as technologies of biopower to entrench majoritarian authoritarian consolidation.

To Which God Shall We Offer Our Vote? by DebaprasadBandyopadhyay Via Flickr: shorturl.at/LV7dQ “To Which God Shall We Offer Our Vote?” (Kon Devotare Vote Mora Kari Samarpan?) is a bold, agit-prop Bengali political satire that fuses Vedic philosophy, Sufi syncretism, and sharp contemporary critique. Set against the backdrop of electoral frenzy and rising majoritarianism, the play opens with the ancient Rigvedic question — “To which god shall we offer our oblation?” — and relentlessly interrogates modern democracy: To which “god” (leader, ideology, or system) do we surrender our vote? Through a chaotic, interactive performance blending Vedic chants, Odissi dance, folk songs, revolutionary anthems, and raw audience confrontation, the central figure “I” grapples with spectators who defend “Sanatan” traditions while the bold dancer (Nati) asserts women’s agency and challenges patriarchal and caste hierarchies. The narrative explodes into a ritualistic feast involving beef and rum — reclaiming Vedic practices — even as it skewers Hindutva nationalism, voter list manipulations, algorithmic governance, and the deification of political leaders. Drawing from the Nasadiya Sukta’s cosmic doubt, the Hiranyagarbha hymn, Tagore’s universalism, and Bulleshah’s call to break temples and mosques but never the heart filled with love, the play dismantles blind faith, communal polarization, and electoral farce. It urges the audience to choose critical inquiry (pariprashna) over blind surrender and syncretic humanity over division. Provocative, multilingual, and deeply theatrical, this piece is both a Vedic question and a urgent political provocation — asking whether democracy itself has become just another god demanding blind oblation. A powerful meditation on faith, power, and the right to doubt in an age of manufactured certainty.

Gated Arks in Sacrifice Zones: Vantara and the Political Economy of “Conservation” by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/04/20/gated-arks-in-sacrifice... Vantara, the 3,500-acre private wildlife sanctuary run by the Reliance Foundation in Jamnagar and inaugurated by Prime Minister Narendra Modi on 4th March 2025, is promoted as the world’s largest rescue centre. Through a radical ecological-regenerative lens grounded in animal liberation ethics and multispecies justice, this analysis reveals it as a gated corporate biopolitical enclosure that converts ecological refugees—produced by Reliance’s polluting refinery and global extractivism—into spectacles for dynastic branding and moral capital. Integrating controversies over dubious sourcing, transport trauma, CITES due-diligence failures, media suppression, and climatic hypocrisy with a comparison of ex-situ Humboldt penguin facilities (Vantara and Byculla) against proven in-situ efforts in Peru, South Africa, and Argentina, the essay critiques how crony-dynastic capitalism, including the Ambani–Piramal nexus and Campa Cola operations, externalises ecological harm while staging compassion. It calls for abolishing commodified captivity and embracing decolonized, liberatory restoration that restores more-than-human autonomy in living ecosystems rather than managing bare life in fortified corporate arks.

The Bad, the Ugly, and the Defiant: Bhayānaka, Bībhatsa, and Satire in Contemporary India by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/04/20/the-bad-the-ugly-and-th... This article offers a philosophically rigorous and politically charged re-reading of the “negative” rasas — bībhatsa (disgust) and bhayānaka (fear) — from Bharata Muni’s Nāṭyaśāstra. Drawing on Abhinavagupta’s doctrine of sādhāraṇīkaraṇa and Krishna Chandra Bhattacharyya’s elevation of bībhatsa as mahā-rasa, it argues that these affects, when properly aestheticised, become vehicles of contemplative bliss (ānanda) and ethical purification (śuddhi). In their non-aestheticised, lived forms under late-capitalist authoritarian regimes, however, they degenerate into pathological modalities: sovereign “Will to Hide” (jugupsā as opacity) and pervasive climates of dread (bhaya as governance). Through a synthesis of dramaturgy, philosophy, and political theory, the paper diagnoses the contemporary global and Indian conjuncture — marked by neo-imperial violence, ecological collapse, inequality, and democratic erosion (especially post-2014 India) — as a theatre in which these rasas circulate without universalisation, producing a deadlock of terror and revulsion. In response, it proposes kautuka–hāsya–vyāṅga (wonder, laughter, and satire) as śilpita pratirodha (art of resistance), tracing a hauntological lineage from Husserl, Benjamin, Camus, and Tagore to Charlie Chaplin and contemporary Indian political comedians and cartoonists, thereby reclaiming rasa as both a diagnostic tool and a horizon of emancipatory resistance against neo-fascist tyranny.

The IBC (Amendment) Act, 2026: Cosmetic Speed or Deepening the Crony Heist? by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/04/17/the-ibc-amendment-act-2... This report by Once in a Blue Moon Academia indicts the IBC (Amendment) Act, 2026 as a high-speed polish on a structurally flawed regime. While promising faster resolutions and marginal creditor safeguards, it leaves untouched the core contradictions — especially the tension between Section 66 (fraud recovery for creditors) and Section 32A (clean-slate immunity) — that enabled the DHFL heist, where retail depositors lost 75–80% while fraud upside flowed to Piramal. The amendment accelerates crony capture rather than correcting it, turning bankruptcy into a profitable tool for the superrich at the expense of the common people.

Savage Cannibal Capitalism’s Dr. Jekyll and Mr. Hyde — The Piramal Scenario by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/04/13/savage-cannibal-capital... This article offers a structural critique of contemporary capitalism through Deleuze and Guattari’s Capitalism and Schizophrenia, exposing the persistent Dr. Jekyll and Mr. Hyde split between the ethically articulated philosophy of conscious capitalism — inclusive growth, Gandhian trusteeship, Karuṇā–Sevā–Samṛddhi, philanthro-capitalism, and animal spirits — and the savage cannibalistic logic of surplus value extraction. The luminous Dr. Jekyll face presents capitalism as purposeful and compassionate, with profit as mere “oxygen” and Shubh Labh as guiding intent, yet this high-definition screen conceals the relentless Mr. Hyde reality of appropriating crystallised labour, life savings, and ecological commons for endless accumulation. Marxist, anarcho-syndicalist, and Orwellian lenses reveal how ethical language merely re-describes extraction without altering its arithmetic, unmasking doublespeak and Memory Hole mechanisms in restructuring and philanthropic reterritorialization. The 2021 DHFL resolution, upheld by the Supreme Court on 1 April 2025 and culminating in the 2025 reverse merger into Piramal Finance, exemplifies the paradox: celebrated as bold value unlocking, it delivered steep haircuts for retail depositors while allowing the acquirer to retain avoidance recoveries — losses socialised downward, gains capitalised upward. Conscious-ethical-inclusive capitalism thus emerges as a Chimera, generating a Glitch Art aesthetic of smooth philanthropic visions atop crashing realities for the vulnerable, as capitalism deterritorializes moral and spiritual flows only to reterritorialize them as legitimacy capital, sustaining its schizophrenic reproduction. True change demands confronting the foundational mechanics of accumulation beyond moral rebranding.

Bankruptcy as Profitable “Bijness”: India’s Grand IBC Heist! by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/04/16/bankruptcy-as-profitabl... India’s Insolvency and Bankruptcy Code (IBC, 2016) did not fundamentally break from the previous system (BIFR, SICA, DRT, SARFAESI). Instead, it refined and professionalised a political economy that protects elite accumulation. While the pre-2016 framework allowed overt promoter impunity through delays and fragmentation, the IBC has created a streamlined, time-bound, creditor-driven process. In practice, this has resulted in the socialisation of losses and privatisation of gains. Key empirical trends include: Over 8,800 Corporate Insolvency Resolution Processes (CIRPs) Average recovery rates of 31–33% Average haircuts of ~67% Realisations of over ₹4 lakh crore against much larger claims Wilful defaulters rising to ₹3.83 lakh crore by 2025 Public-sector banks, workers, SMEs, and retail investors bear most of the losses, while politically connected acquirers often buy distressed assets at steep discounts, frequently through phoenixing or procedural tactics. Landmark cases, such as Dewan Housing Finance, highlight how provisions like Section 32A (clean slate) enable the transfer of assets and future upside to new owners, despite underlying fraud, under the broad discretion granted to the Committee of Creditors’ “commercial wisdom.” Overall, rather than disciplining capital, the IBC has normalised strategic default and evolved India’s insolvency regime from chaotic promoter protection into a more efficient mechanism for wealth transfer within a crony-capitalist framework, supported by selective enforcement and taxpayer-funded bank re-capitalisation.

Retrospective Truths: Valmiki, Ayodhya, IBC 32A, and the Stake of Constitutional Secularism by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/03/18/retrospective-truths-va... This short article explores a striking parallel between poetic creation and state-sanctioned reality-making in contemporary India. Drawing from Rabindranath Tagore’s poetic dialogue with Narada in the context of Valmiki’s Ramayana—where the poet’s imaginative mind-realm is declared Rama’s truer birthplace than historical Ayodhya—the discussion extends to two landmark institutional acts: the Supreme Court’s 2019 Ayodhya verdict (with Justice D.Y. Chandrachud’s later confession of seeking divine guidance) and Section 32A of the Insolvency and Bankruptcy Code (IBC), which retrospectively absolves corporate debtors of pre-insolvency offences upon plan approval, as vividly illustrated in the DHFL-Piramal takeover. Both instances represent exercises in retrospective ontological surgery: the poet erases or reconfigures the past through fiction for ecstatic delight (jouissance), while the judiciary and legislature do so through unsigned judgments infused with faith-based inspiration and statutory “clean-slate” mechanisms that shield economic continuity at the expense of accountability. The article argues that such sovereign rewritings—whether sacralising faith in a title suit or engineering corporate rebirth—breach the thick wall of separation between powers, subordinate evidence-based adjudication to revelation or expediency, and inflict profound injury on constitutional secularism. By collapsing the distinction between objective historical/legal truth and creatively decreed higher truth, these developments risk transforming the secular Republic into a palimpsest open to majoritarian or crony capture, where Article 51A(h)’s mandate of scientific temper yields to engineered absolution and divine endorsement. Ultimately, while the poet may harmlessly invent birthplaces, when the State borrows that crown, the stake is nothing less than the integrity of constitutional secularism itself.

The Archaeology of Architecture in the Piramal Archipelago by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/03/14/the-archaeology-of-arch... This article examines the ecological contradictions embedded in contemporary corporate development through a critical analysis of four interconnected cases linked to the activities of the Piramal Group. Situated within the broader environmental context of Mumbai—one of the world’s most climate-vulnerable coastal megacities—the study explores how industrial production, urban real-estate expansion, and superrich architectural consumption intersect with fragile ecosystems and emerging climate risks. The first case investigates allegations of groundwater contamination linked to pharmaceutical manufacturing in Digwal village in Telangana, where proceedings before the National Green Tribunal raised concerns about impacts on aquifers and agricultural landscapes. The second examines controversy surrounding a chemical manufacturing facility in Dahej in Gujarat, where the Gujarat Pollution Control Board ordered a plant shutdown after allegations that hazardous industrial waste had been discharged into a canal connected to the Narmada River system. The analysis then turns to Mumbai’s coastal urban landscape, where luxury developments by Piramal Realty illustrate the commodification of waterfront environments marketed through narratives of sustainability and “biophilic living.” Finally, the study examines the sea-facing residence Gulita as a symbolic expression of wealth concentration along a climate-exposed coastline. Drawing on environmental reports, regulatory proceedings, and urban climate research, the article situates these cases within a broader framework of coastal capitalism and urban ecological transformation, arguing that corporate sustainability narratives often coexist with environmental risks displaced onto rural landscapes, industrial waterways, and vulnerable urban coastlines.

Expose IBC’s Dirty Secret, Resist the Structural Impunity for Cronies by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2026/03/21/expose-ibcs-dirty-secre... What if the system designed to resolve financial distress is actually protecting those responsible for it? What if “resolution” has become a shield for erasure—of accountability, of fraud, of justice? This piece uncovers how structural loopholes are enabling powerful actors to walk away clean, while victims are left to absorb devastating losses. It challenges the narrative of efficiency around insolvency and asks a harder question: who really benefits from this system? 💥 From legal contradictions to systemic design flaws, this is not just about one case—it’s about a pattern. 💥 A pattern where accountability is diluted and public trust is quietly dismantled. If you believe in transparency, fairness, and the rule of law, this is a conversation we cannot ignore. 👉 Read, reflect, and raise your voice. Silence only strengthens impunity.

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