In Delhi’s Tri Nagar, some Hindu families appear to have embraced a new form of devotion—and a way to deter Muslim neighbours—by keeping pigs as pets. The animals are kept in cages at homes, while the walls display posters of a powerful, pig-faced deity in jewellery, much like other gods.
This phenomenon has reportedly emerged in areas adjacent to Muslim localities. In some instances, the pigs are given Muslim names such as Abdul or Rahman, and these names are shouted aloud when Muslim passersby go by. Alongside this, there are images of Lord Varaha, the third incarnation of Lord Vishnu, depicted in ornate and martial iconography.
While some claim this trend began about a year ago, others suggest it is more recent. The aversion to pigs within sections of the Muslim community is widely known, and such practices appear designed to provoke. Historically, such symbolic provocations have often preceded the deepening of communal divides.
It remains unclear who initiated this practice or whether it is confined to a few localities in Delhi. However, the concern is that it could spread, adding another method to the repertoire of divisive politics. In a global context, Islamophobia has grown significantly after the events of 9/11, often reinforced by sections of media discourse. A somewhat comparable incident was reported in New York, where supporters aligned with right-wing politics organised a pig roast outside the office of Mayor Zohran Mamdani. Such actions, however, are frequently based on misunderstandings; dietary practices or the keeping of animals by others do not inherently affect Muslim communities.
In India, communal tensions have often revolved around symbolic issues. In recent years, the cow has been central to such conflicts. Earlier, during the colonial period and the freedom struggle, both cow and pig were used as instruments of provocation by communal forces. The television adaptation of “Tamas”, directed by Govind Nihalani and based on Bhisham Sahni’s novel, illustrates how the killing of a pig and its placement at a religious site was used to incite violence for political gain.
More recently, there have been instances where attempts were made to instigate tensions through acts such as placing beef in temples. In some cases, individuals associated with extremist groups have been arrested for such acts, including efforts to falsely implicate members of other communities. At the same time, vigilante violence around cattle transport has become a recurring issue, with several reported incidents over the past decade.
Mob lynching has emerged as a particularly disturbing phenomenon in this context. Cases such as those of Pehlu Khan and Junaid Khan have drawn national attention to the dangers posed by vigilante actions fueled by communal suspicion. These incidents underline the human cost of sustained polarisation.
A broader concern is the manner in which divisive narratives are created and disseminated. Political rhetoric, at times, has contributed to sharpening community identities in adversarial ways. Statements from leaders across the political spectrum have, on occasion, reinforced polarisation rather than diffusing tensions.
The reported introduction of pigs, symbolically linked to Lord Varaha, into contemporary communal politics reflects the capacity of divisive forces to evolve new methods of provocation. This development raises concerns about the erosion of India’s syncretic traditions, often described as the Ganga-Jamuni tehzeeb. Increasing social distance between communities, including residential segregation, has already been noted in several regions.
Individuals are free to practice their faith and make personal choices, including the keeping of animals. However, when such choices are framed or deployed in ways that may be perceived as targeting or humiliating others, they risk exacerbating tensions. It is important to recognise these patterns early and address them through dialogue, legal safeguards, and a reaffirmation of shared civic values.
The symbolism of Lord Varaha in Hindu tradition is that of a saviour. Its invocation in contemporary contexts marked by division may carry implications that run counter to that legacy.
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*Political commentator
While some claim this trend began about a year ago, others suggest it is more recent. The aversion to pigs within sections of the Muslim community is widely known, and such practices appear designed to provoke. Historically, such symbolic provocations have often preceded the deepening of communal divides.
It remains unclear who initiated this practice or whether it is confined to a few localities in Delhi. However, the concern is that it could spread, adding another method to the repertoire of divisive politics. In a global context, Islamophobia has grown significantly after the events of 9/11, often reinforced by sections of media discourse. A somewhat comparable incident was reported in New York, where supporters aligned with right-wing politics organised a pig roast outside the office of Mayor Zohran Mamdani. Such actions, however, are frequently based on misunderstandings; dietary practices or the keeping of animals by others do not inherently affect Muslim communities.
In India, communal tensions have often revolved around symbolic issues. In recent years, the cow has been central to such conflicts. Earlier, during the colonial period and the freedom struggle, both cow and pig were used as instruments of provocation by communal forces. The television adaptation of “Tamas”, directed by Govind Nihalani and based on Bhisham Sahni’s novel, illustrates how the killing of a pig and its placement at a religious site was used to incite violence for political gain.
More recently, there have been instances where attempts were made to instigate tensions through acts such as placing beef in temples. In some cases, individuals associated with extremist groups have been arrested for such acts, including efforts to falsely implicate members of other communities. At the same time, vigilante violence around cattle transport has become a recurring issue, with several reported incidents over the past decade.
Mob lynching has emerged as a particularly disturbing phenomenon in this context. Cases such as those of Pehlu Khan and Junaid Khan have drawn national attention to the dangers posed by vigilante actions fueled by communal suspicion. These incidents underline the human cost of sustained polarisation.
A broader concern is the manner in which divisive narratives are created and disseminated. Political rhetoric, at times, has contributed to sharpening community identities in adversarial ways. Statements from leaders across the political spectrum have, on occasion, reinforced polarisation rather than diffusing tensions.
The reported introduction of pigs, symbolically linked to Lord Varaha, into contemporary communal politics reflects the capacity of divisive forces to evolve new methods of provocation. This development raises concerns about the erosion of India’s syncretic traditions, often described as the Ganga-Jamuni tehzeeb. Increasing social distance between communities, including residential segregation, has already been noted in several regions.
Individuals are free to practice their faith and make personal choices, including the keeping of animals. However, when such choices are framed or deployed in ways that may be perceived as targeting or humiliating others, they risk exacerbating tensions. It is important to recognise these patterns early and address them through dialogue, legal safeguards, and a reaffirmation of shared civic values.
The symbolism of Lord Varaha in Hindu tradition is that of a saviour. Its invocation in contemporary contexts marked by division may carry implications that run counter to that legacy.
---
*Political commentator
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