Spitting: The Forgotten Sin

A man stepped close to the edge of a crowded Delhi metro platform, spitting a stream of red colored juice onto the floor, completely tuning out the noise of the crowd around him. His spit blended with the background sounds of a metro announcement or two and became another noise in the city. Similar stories say more about contemporary city life—how old habits and traditions continue to mold Delhi's daily life, mixing with modernity. This article examines how mundane activities in public spaces, such as spitting, reflect underlying social and cultural trends in urban life in Delhi, highlighting the conflicting relationship between cultural practices and the drive toward modernization, cleanliness, and civic awareness in a rapidly changing city.

Social and class distinctions also play a role in shaping the cultural perception of spitting in India. According to the Natyashastra, an ancient Indian text on performance art, spitting was classified as a Bibhatsya Rasã, a sentiment epitomizing disgust. The association with disgust and disrespect indicates a cultural taboo against spitting. However, in certain traditional cultures, spitting on food, for example, is believed to ward off evil eyes (buri nazar), reflecting its multifaceted role in Indian customs. Historically, however, spitting has been associated with a lack of controlled behavior or self-restraint, often linked to lower or subordinate classes.

This connection between spitting and class raises important questions about the relationship between public hygiene and social inequality. Anti-spitting campaigns, on many occasions, were not solely concerned with the act itself but also aimed to regulate public behavior, reinforcing rather than challenging social hierarchies. For example, laws prohibiting spitting in urban areas often targeted working-class populations during periods of industrialization and urban migration. These regulations acted as tools for maintaining order and control over public spaces, indirectly perpetuating existing class divides.

A simple illustration can clarify this point: public notices warning against spitting are more common in neighborhoods with higher working-class populations, as they are perceived to need such reminders more than affluent classes . This exemplifies how regulations on spitting often serve as a subtle reinforcement of class biases.

The act of spitting is deeply rooted in the norms of the regular Indian, whether it is spitting to ward off evil or as an unconscious habit. Particularly in rural areas, spitting is normalized due to psychological behaviors like the "diffusion of responsibility" theory, which suggests that individuals perceive an act as acceptable if others around them are also doing it. As a result, spitting becomes a communal habit, with participants rarely feeling guilty or accountable for their actions.

The connection between spitting and the spread of infectious diseases is well-documented. In the early 20th century, during the prevalence of tuberculosis (TB), public spitting was identified as a significant vector for the disease. TB, often referred to as the White Plague, was primarily transmitted through airborne droplets expelled when infected individuals coughed or spat. This association between spitting and disease transmission led to public health crises, prompting governments to introduce anti-spitting laws.

Even during the COVID-19 pandemic, spitting remained a persistent problem in India. Despite widespread awareness of health risks and government measures, the deeply ingrained habit proved difficult to eradicate. This resistance underscores the cultural normalization of spitting, which persists despite clear evidence of its harmful effects on public health.

In iconic locations like Connaught Place (CP) in Delhi, the struggle against public spitting continues. Despite clean-up initiatives and the Swachh Bharat Mission's focus on cleanliness, CP remains stained by red paan and tobacco spittle. Similarly, at Jamia Millia Islamia, walls frequently bear the marks of red colored paan spit, despite painted warnings like “Do not spit on the wall.” The recurring defacement of public property reflects how ingrained and resistant to change the habit is, even in areas of educational and cultural significance.

The solution lies not in penalties but in awareness and personal responsibility. Public spaces should be treated with respect, and individuals must recognize that their actions can have harmful ripple effects. A single act of restraint can prevent numerous health hazards and pave the way for a healthier and more hygienic society. It is through this realization and commitment that the habit of spitting can be curbed.

Rayyan Rashid is a student pursuing English Literature at Jamia Millia Islamia.

Edited By: Sidra Aman

Disclaimer: The opinions expressed in this publication are those of the author and do not purport to reflect the views of The Jamia Review or its members.