1. In M.N. Srinivas’ ethnographic account of caste , he refers to the rules of pollution and purity in a sense that how different caste and people stay and follow some set of rules which the society has laid on them. These rules are been taught to them from their childhood in the form of Folktales, songs, disputes and ordinary talk that contain references to pollution and purity. Those who violated the rule were punished by the concerned caste council. These rules had become, at least partly , the symbol of an ethical and religious life of the people. Not only this even the contacts between caste were regulated by ideas of pollution and purity, the widest ritual distance being between an orthodox Brahman and a Harijan: for the former, even the presence of the latter was considered polluting. Srinivas meant that caste groups maintained relation in terms of purity and pollution.One example for the intersection of rules and substances, from Srinivas’ ethnography is the food which was cooked with milk , butter or ghi could be accepted from inferior caste as milk , butter and ghi all came from the cow which was regarded as sacred. Here taking food from inferior caste which is made of milk, butter and ghi is considered as pure while other is considered as impure. Here the substance which is shared is food. Rather than this if an inferior caste takes any kind of food from the superior one it’s considered as pure for them. As rules say eating food from a superior caste house makes you pure. Every caste had a traditional occupation, so a man inherited an occupation, and the skills and secrets involved in its practice from his father, uncle or older brother. Here skill is the substance which is been shared. Here the rules are violated in the sense if a person tries to go for another occupation no one would let him do that and if anyhow he is able to go for that occupation no one in the village will be willing to take his services. If a person is clumsy in doing a piece of work he was humiliated by calling him Addakkasubu (a person who is doing cross occupation).Another example for this is when a pure person or object came into contact with an impure person, the latter communicated his impurity to the former and not vice versa. This could be seen when the Priest who distributed Prasada was considered of high purity and if he was touched by anyone , including Brahmin devotees ,who were not equally pure, he would become impure. Here the substance shared is of touch. Earlier the belonging to the same caste treated in a same manner and were respected equally. But here the person becomes impure with the touch of his on caste people violates the rules.Bourdieu’s concept of habitus is related to the bodily techniques we learn and acquire by effective practice. Here the example for Bourdieu’s habitus is that every caste had a traditional occupation, so a man inherited an occupation, and the skills and secrets involved in its practice from his father, uncle or older brother. So here the skill of doing that occupation is a bodily technique or skill learned by the person. Secondly the example of Bourdieu’s habitus can be drawn is of Laki, Rame Gowda’s little daughter, who was trained to learn all the household works and all the rituals that are to be performed after being a married girl, moreover she was been trained for her future role as a member of her husband’s joint family. Here Laki learned all the household and ritual work techniques making it habitus in Bourdieu’s sense.

2. (i) In the graphic advertisement for Bharatgas, the tag line –“cook food, serve love” shows clearly the feeling of love and care by doing something for a person (i.e. cooking

food). Over here they are targeting the females of the house for the purpose of their sales as they are the source of earning for them (Bharatgas).In this graphic the concept of exchange could be figured as the female of the house (wife) are supposed to cook food for all people in the house. In return for the food they receive love of the family for their delicious meal. While on the other side exchange of sweets that occur at the Wagha Post is just a gesture of celebration of a festival on either side of the border as they exchange sweets on number of occasions and festivals. Firstly Rangers offer sweet on the occasion of Eid and the BSF do the same on Diwali and Republic day. Both sides also exchange sweets during their respective Independence Day celebrations. If sharing is considered then in the graphic love is been shared among the family members while from article it could be depicted that there is no sharing of affection among the two, only happiness of one side on their day is shared with the other side. In terms of sentiments we could say that the graphic depict the fact of exchange of familial love and feeling of togetherness and care for each other in the family while on the border the exchange of sweets is part of bilateral relations between the two nations and is an agreed upon official activity to maintain harmony and cordial relations depicting no feeling of affection or care for the other side.

(ii) The Military ritual witnessed at the border post is the “Beating Retreat” ceremony that occurs every evening before sunset at Wagha Border. The ceremony is a nice show where guards from both side of the border perform high kick (not hitting anyone) along with a brusque handshake. They also scowl aggressively at each other. Then the ceremony closes with closing of the iron gates and lowering of flags of both the nations simultaneously. This ritual is also an example of exchange and sharing that happens as mentioned in the article. But here the exchange that happens is of the feeling of aggression and competition for each other which could easily be seen by the way the guards on both side march towards each other, high kick competition , the way gates are opened and the way they scowl on each other. It is also an agreed upon official activity to maintain harmony and cordial relations with no sharing of affection and care for each other.

(iii) The graphic here represents the freedom of a nation and sacrifices made by the soldiers to make others lead a comfortable life and enjoy their freedom. The flag stands for the freedom and liberty of the nation. It’s the symbol of pride, honor and identity for every person living in that country. Here the concept of sharing is in terms of freedom. The picture depicts a soldier who had died on a war for his country keeping his country’s pride high,as he is the one ready to fight to protect citizens security, and to uphold their democratic value. The body of a soldier is represented by his attire, the helmet representing as his head, boots as his legs and rifle as other body. By the line - “all gave some, some gave all” means that nation has given you freedom, liberty and a comfortable environment to lead a comfortable life , so at the time of war it’s the responsibility of the citizens to return back the favour to nation by fighting back for it. The freedom and liberty they enjoyed was at the cost of life of many soldiers. And those soldiers who sacrificed their life are honoured by the nation as there coffin is covered with the Nation’s flag in respect to their sacrifice. As these people gave there life and themselves for the Nations protection and security.

3.