{"@context":"https:\/\/schema.org","@type":"Periodical","version":"1.0","generatedAt":"2026-06-22T08:58:49+00:00","magazine":{"id":"408d0e986a1dae60737541cc70ff59e4d342ee7484cf37c2b2790117529c54b7","slug":"the-bricklayer-665b82","title":"The Bricklayer","summary":"Across India, millions of Dalit-Bahujan workers\u2014bricklayers, manual scavengers, construction labourers, road layers, sanitation workers\u2014build every brick of the Indian republic. They raise the high-rises of Gurugram, dig the tunnels of the Mumbai metro, sweep the floors of parliament, and maintain the sewers that keep Savarna cities livable.  Yet, the republic they build does not belong to them. They are paid less, housed in labour colonies without water, denied education for their children, and beaten if they assert dignity. The brick they lay is not for their own home; it is for someone else\u0027s wall.","image":"https:\/\/files.sovbit.host\/media\/82d6507357c98dbf073ef020df5655d3853fc545c903d55d3bf36c1ee6426419\/b17e4f3b2bb2a19dae4ba94565453264aec8e64d9450a2b4cce7358d289c07f2.webp","language":null,"pubkey":"82d6507357c98dbf073ef020df5655d3853fc545c903d55d3bf36c1ee6426419","createdAt":"2026-05-15T19:57:08+00:00","url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82"},"categories":[{"slug":"foundations-6dac6f","title":"Foundations","summary":"Core concepts of caste sociology \u2013 Varna, Jati, purity, pollution, karma, ritual \u2013 explained and critiqued from a Dalit-Bahujan lens.","image":"https:\/\/files.sovbit.host\/media\/82d6507357c98dbf073ef020df5655d3853fc545c903d55d3bf36c1ee6426419\/e08df61511fb72ad3bb9687e0fc9af5cf522a84e13fd5f973da2bb4f7795d808.webp","url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/foundations-6dac6f","articleCount":1,"articles":[{"title":"The Grammar of Sacrifice: How Brahminical Ritual Logic Naturalizes Hierarchy","slug":"the-grammar-of-sacrifice-how-brahminical-ritual-logic-naturalizes-hierarchy-mt54xc","summary":"Let us begin with a smell.\n\nClose your eyes and imagine a yajna \u2014 a Vedic fire sacrifice. The smoke rises from the havan kund, thick with ghee and sandalwood. The Brahmin priest chants in Sanskrit, a language whose syllables are said to be the very fabric of the universe. The fire crackles. The offerings \u2014 rice, sesame, barley \u2014 dissolve into flames. The assembled savarna sit in prescribed order, the Brahmins closest to the fire, the Kshatriyas behind them, the Vaishyas further back. The Shudra is not there. The Shudra is outside the tent, perhaps, or at the edge of the courtyard, waiting to clean the ashes when the ceremony ends.","content":"I. The Smoke That Blinds\n\nThis is the image of sacrifice that Hindu India presents to itself \u2014 a sacred, ancient, purifying ritual that maintains cosmic order (rita), pleases the gods, and secures prosperity for the sacrificer.\n\nNow open your eyes.\n\nWhat did you actually see?\n\nYou saw a ritual in which a tiny priestly class stands closest to the sacred fire, claiming monopoly over the means of communication with the divine. You saw a hierarchy of seating that mirrors the hierarchy of being \u2014 the higher your Varna, the closer you are permitted to the source of purity. You saw a Shudra excluded entirely, deemed too impure to approach the fire, too low to participate in the cosmic transaction. And you saw all of this \u2014 the exclusion, the hierarchy, the monopoly \u2014 presented not as violence or injustice but as dharma, as the natural and necessary order of things.\n\nThis is the grammar of sacrifice. And it is the most effective ideological technology ever invented on Indian soil.\n\nThis essay is a reading of that grammar. It is not an exercise in comparative religion. It is not a neutral anthropological description. It is a political intervention \u2014 an attempt to decode the ritual logic that has naturalized hierarchy for four thousand years, to expose its mechanisms, and to ask whether a Shudra can ever say \u0022yes\u0022 to a sacrifice that requires her own subordination as its silent precondition.\n\nThe answer, I will argue, is no.\n\n---\n\nII. The Basic Syntax: Purity, Proximity, and the Architecture of Exclusion\n\nEvery grammar has rules. The grammar of sacrifice has three.\n\nRule One: Purity is proximity to the sacred.\n\nThe sacred \u2014 the fire, the mantra, the offering \u2014 is pure. The closer you are to it, the purer you are. The priest who touches the fire is purer than the warrior who sits behind him. The warrior is purer than the trader who sits further back. The trader is purer than the Shudra who is not permitted inside at all. Purity is not a moral quality. It is a spatial relationship. You are pure because you are near. You are near because you are pure. The tautology is the point.\n\nRule Two: The priest is the gatekeeper of proximity.\n\nYou cannot approach the sacred directly. You must approach through the Brahmin. The Brahmin alone knows the mantras in the correct order with the correct intonation. The Brahmin alone can prepare the offerings, tend the fire, invoke the gods. Without the Brahmin, the sacrifice fails. The gods do not hear. The cosmos does not align. This is not merely a specialization of labour. It is a monopoly on access \u2014 a claim that the priestly class controls the very channels of divine communication.\n\nRule Three: Exclusion is not violence; it is protection.\n\nHere is the most sophisticated move in the Brahminical grammar. The Shudra is not excluded because the Brahmin hates him. The Shudra is excluded for his own good \u2014 and for the good of the sacrifice. His presence, it is said, would pollute the ritual. His proximity to the sacred fire would disturb the gods. His participation would break the cosmic order. Exclusion is reframed as protection. The Shudra is kept out not to harm him but to preserve the efficacy of the sacrifice from which all \u2014 including the Shudra, indirectly \u2014 benefit.\n\nThis is the grammar. Learn it. You will see it everywhere \u2014 not just in Vedic sacrifices but in temples, in weddings, in funerals, in every ritual space where Brahminical Hinduism operates.\n\n---\n\nIII. The Deep Structure: Sacrifice as the Origin of Hierarchy\n\nThe grammar of sacrifice is not merely a set of rules for ritual performance. It is a cosmogony \u2014 an account of how the world came to be and why it is ordered as it is.\n\nThe foundational text is the Purushasukta, the hymn to the cosmic man in the tenth mandala of the Rigveda. I want to read it again, but not the way textbooks read it. Not as an \u0022origin myth\u0022 \u2014 quaint, ancient, irrelevant to modern sociology. I want to read it as a constitutional document \u2014 a charter for hierarchy disguised as a creation story.\n\nThe hymn describes a primordial sacrifice. The gods take the cosmic man, Purusha, and dismember him. His body becomes the universe. His mouth becomes the Brahmin. His arms become the Kshatriya. His thighs become the Vaishya. His feet become the Shudra.\n\nLet us pause here.\n\nThis is not a description of how society happens to be arranged. It is a normative claim about how society must be arranged. The hierarchy of Varna is written into the very fabric of creation. It is not a human invention. It is not a historical accident. It is not the result of conquest, exploitation, or power. It is cosmic law. The Brahmin is the mouth because the mouth is the highest part of the body. The Shudra is the feet because the feet are the lowest. This is not Brahminical opinion. This is reality.\n\nNotice the rhetorical architecture of the hymn:\n\n\u00b7 Divine origin: The sacrifice is performed by the gods themselves. Human hierarchies are therefore not human at all. They are divine.\n\u00b7 Organic metaphor: The four Varnas are not separate classes but parts of a single body. The body needs feet as much as it needs a mouth. Hierarchy is not exploitation; it is differentiation of function. The feet are not oppressed; they are simply different.\n\u00b7 Natural necessity: A body without feet cannot stand. A society without Shudras cannot function. The Shudra is not a victim. The Shudra is a necessary condition of the social order.\n\nThis is the deep structure of sacrificial logic. It does not say: \u0022Brahmins are powerful, so they dominate Shudras.\u0022 It says: \u0022The cosmos itself requires that Brahmins be Brahmins and Shudras be Shudras.\u0022 Opposition to hierarchy is not merely impolite. It is cosmic treason.\n\n---\n\nIV. The Ideological Mechanism: How Sacrifice Produces Consent\n\nThe grammar of sacrifice does not operate only in the past. It operates every day, in every ritual, in every temple, in every Hindu home where a Brahmin priest is called to perform a ceremony. And its operation is not primarily coercive. It is hegemonic \u2014 it produces consent.\n\nLet me explain how.\n\nFirst, sacrifice sanctifies the existing order.\n\nWhen a Brahmin performs a yajna for a wealthy Shudra patron \u2014 and yes, Shudras can be patrons, though they cannot be priests \u2014 the ritual does not challenge the hierarchy. It reinforces it. The Shudra pays. The Brahmin chants. The fire burns. The Shudra is reminded, in the very act of paying for his own subordination, that the Brahmin has access to powers he does not. The ritual is a rehearsal of dependence.\n\nSecond, sacrifice creates obligations.\n\nThe gods are pleased by the sacrifice. They bestow blessings \u2014 health, wealth, children, prosperity. But these blessings flow through the priest. The Shudra who receives blessings through Brahminical mediation owes gratitude \u2014 not to himself, not to his community, but to the Brahmin and the system that makes the Brahmin necessary. The ritual produces ritual debt \u2014 a sense that one owes one\u0027s very well-being to the priestly class and the hierarchy it represents.\n\nThird, sacrifice forecloses alternatives.\n\nWhat would a Shudra ritual look like? A ritual without Brahmin priests? A ritual in which Shudras chant their own mantras, tend their own fire, invoke their own gods? Such rituals exist \u2014 in folk traditions, in Dalit-Bahujan practices, in the countless local cults that Brahminical Hinduism has tried to absorb or suppress. But they are delegitimized as \u0022superstition,\u0022 \u0022folk religion,\u0022 \u0022not real Hinduism.\u0022 The sacrifice defines what counts as real religion. And real religion requires Brahmin priests, Vedic mantras, and the exclusion of Shudras from the inner sanctum.\n\nThis is how the grammar of sacrifice produces a Shudra who chooses to pay the Brahmin, who feels grateful for the Brahmin\u0027s blessings, who believes that his own exclusion is necessary for the cosmic order. Not through force. Through ritual common sense \u2014 the slow, steady, relentless production of a world in which hierarchy feels natural because it is enacted, daily, in the most sacred moments of life.\n\n---\n\nV. The Shudra at the Edge of the Fire\n\nLet me tell you a story. It is not a story from the Vedas. It is a story from the ground.\n\nI grew up in a village in Maharashtra. Our family was Shudra \u2014 agrarian, landowning, not poor. We celebrated every festival. We performed every ritual. And at the center of every ritual was a Brahmin priest \u2014 a man from the same family, generation after generation, who came to our house to chant the mantras, to tend the fire, to receive his dakshina.\n\nI remember watching him as a child. He sat closest to the fire. My father sat behind him. My mother sat behind my father. The children sat behind the women. The Dalit labourers who worked on our land sat outside the courtyard, watching from a distance, not permitted to enter.\n\nThe fire was beautiful. The smell of ghee and sandalwood filled the air. The chanting was hypnotic, even though I understood not a word of Sanskrit. And I felt \u2014 I remember this clearly \u2014 a sense of privilege. I was inside the courtyard. I was not outside. I was closer to the fire than the labourers. I was not as close as the Brahmin, but I was closer than them. The ritual made me feel my place in the hierarchy not as a wound but as a status \u2014 a position above someone else.\n\nThis is the genius of sacrificial logic. It does not only exclude the Dalit. It also includes the Shudra \u2014 includes him just enough to make him a participant in his own subordination. The Shudra is not the victim of the sacrifice. The Shudra is the second-tier beneficiary. He is not the feet. He is the shin. Still below the mouth, but above the toes.\n\nAnd because he is above the toes, he learns to look down, not up. He learns to see the Dalit as his enemy \u2014 the one who might take his place, who might push him even lower. He learns to defend the hierarchy that hurts him because it also privileges him, just a little, just enough.\n\nThis is the tragedy of the Shudra condition. We are not outside the sacrificial order. We are trapped inside it \u2014 too low to be priests, too high to be outcaste, caught in the middle, defending a system that will never let us reach the fire.\n\n---\n\nVI. The Political Economy of Sacrifice: Who Pays, Who Eats?\n\nLet us put aside theology for a moment and talk about money.\n\nWho pays for the sacrifice? The patron \u2014 the yajamana. In the Vedic period, the yajamana was typically a king or a wealthy householder. Today, the yajamana is any Hindu who can afford a Brahmin priest. And the cost is not trivial. Priests charge fees. Offerings cost money. The feast that follows \u2014 because every sacrifice ends with a feast \u2014 requires food, labour, and organization.\n\nWho performs the labour? The Shudra. The Shudra woman who cooks the food. The Shudra man who cleans the utensils, carries the wood, sweeps the floor. The Dalit who removes the waste, who disposes of the ashes, who performs the tasks too impure for even the Shudra.\n\nWho eats? The Brahmins eat first. Then the Kshatriyas and Vaishyas. Then the Shudras \u2014 what remains. The Dalits do not eat at all.\n\nThis is not a metaphor. This is the literal political economy of the sacrifice. The patron pays. The Brahmin officiates and eats. The Shudra labours and eats leftovers. The Dalit labours and eats nothing. And this division of labour, food, and status is presented not as exploitation but as prasada \u2014 divine blessing, the sacred remnant of the offering, the grace of the gods.\n\nThe sacrifice takes the material reality of exploitation \u2014 who works, who eats, who starves \u2014 and transfigures it into theology. The Shudra who goes hungry is not exploited. He is blessed \u2014 blessed with the opportunity to serve, to participate in the cosmic order, to earn merit for his next life. The Dalit who is not permitted inside is not excluded. He is protected \u2014 protected from the dangerous purity of the sacrifice, which would harm him if he approached.\n\nThis is the magic of the grammar. It turns hunger into blessing. It turns exclusion into protection. It turns inequality into cosmic necessity.\n\n---\n\nVII. The Republic Rehearsal: How Secular India Reproduces Sacrificial Logic\n\nThe Indian republic is secular. It does not perform Vedic sacrifices. It does not recognize Varna as a legal category. It has outlawed untouchability. It provides reservations for Shudras (OBCs) and Dalits (SCs). Surely, the grammar of sacrifice is a relic of the past, relevant only to historians of religion?\n\nI wish this were true.\n\nBut watch carefully. The grammar of sacrifice has not disappeared. It has been secularized.\n\nConsider the Indian state\u0027s celebration of festivals \u2014 the grand yajnas of the modern republic. The Republic Day parade. The Independence Day speech. The inauguration of a new parliament building. The consecration of a temple. These are not religious rituals in the narrow sense. But they follow the same grammatical rules:\n\n\u00b7 Purity is proximity to power. The closer you sit to the Prime Minister, the more important you are. The closer your name appears to the top of the guest list, the higher your status. Proximity to the sacred center \u2014 now the state, not the fire \u2014 determines your place in the secular hierarchy.\n\u00b7 The expert is the gatekeeper. You cannot approach power directly. You must approach through the bureaucrat, the party functionary, the media manager, the priest of the secular order. Access is mediated. The mediators claim expertise \u2014 in administration, in politics, in communication \u2014 just as the Brahmin claims expertise in mantra.\n\u00b7 Exclusion is framed as merit. The Shudra who is not invited to the Republic Day parade is not excluded because of caste. He is excluded because he is not \u0022important enough,\u0022 not \u0022meritorious enough,\u0022 not \u0022successful enough.\u0022 The secular grammar reframes ritual exclusion as individual failure.\n\nAnd the Shudra \u2014 the same Shudra who stood at the edge of the fire, who ate leftovers, who looked down at the Dalit \u2014 now stands at the edge of the republic. He watches as the elite perform their secular sacrifices. He is told that his exclusion is not hierarchy but merit. He is told that if he works harder, studies longer, competes better, he too can sit closer to the fire.\n\nBut the fire has not moved. The structure has not changed. Only the language has changed \u2014 from Sanskrit to English, from dharma to merit, from karma to individual responsibility.\n\nThe grammar of sacrifice is the grammar of the republic. It is the same syntax. The same deep structure. Only the vocabulary is new.\n\n---\n\nVIII. Annihilating the Grammar\n\nCan the grammar be broken?\n\nThe Brahminical answer is no. The grammar is cosmic. It is eternal. It is the very structure of reality. To break it is to break the universe.\n\nThe Shudra answer is: break it anyway.\n\nBut breaking the grammar requires more than political mobilization, more than economic redistribution, more than legal reform. It requires a refusal of the sacrificial imaginary itself \u2014 a refusal to accept the terms of the ritual, the categories of purity and proximity, the framing of exclusion as protection.\n\nHere is what that refusal looks like for the Shudra.\n\nFirst, refuse the role of second-tier beneficiary. The Shudra has been taught to look down, to defend a hierarchy that privileges him just enough to keep him loyal. Annihilation requires looking up \u2014 seeing the Brahmin not as a necessary mediator but as a monopoly that must be broken. The Shudra does not need a better place in the sacrificial order. The Shudra needs an end to the sacrificial order.\n\nSecond, recover Shudra ritual traditions. Every region of India has non-Brahminical, non-Vedic ritual practices \u2014 folk songs, local gods, community feasts, harvest ceremonies \u2014 that do not follow the grammar of purity and proximity. These practices have been suppressed, delegitimized, absorbed into the Brahminical fold. Recovering them is not antiquarianism. It is epistemological insurrection \u2014 the assertion that there are other ways to be sacred, other ways to be a community, other ways to approach the fire without a Brahmin gatekeeper.\n\nThird, name the sacrifice for what it is. The Vedic yajna is not a neutral ritual. It is a technology of hierarchy \u2014 a machine for producing consent, naturalizing exclusion, and turning exploitation into blessing. To name it is to break its spell. To say: \u0022This is not cosmic law. This is Brahminical power dressed as divine necessity.\u0022\n\nFourth, build the republic that the sacrifice forecloses. The Indian republic promises equality, fraternity, justice. But it operates within a sacrificial grammar that makes true equality impossible \u2014 because the republic, like the yajna, is organized around proximity to a sacred center, mediated by experts, and structured by exclusion framed as merit. A genuine republic \u2014 a republic worthy of the name \u2014 would not have a sacred center. It would have no fire that some are permitted to approach and others denied. It would have no priests, no gatekeepers, no second-tier beneficiaries looking down at third-tier victims.\n\n---\n\nIX. The Fire Without the Priest\n\nI return to the smell of ghee and sandalwood.\n\nFor four thousand years, the Shudra has stood at the edge of the fire. Not inside. Not outside. At the edge \u2014 close enough to serve, far enough to know his place.\n\nThe grammar of sacrifice has told him: This is your dharma. This is your place in the cosmic body. This is necessary. This is natural. This is protection.\n\nThe Shudra has not believed it. Not really. Not in his bones. He has played the role because the alternative \u2014 refusal \u2014 has meant violence, starvation, death. But he has never believed.\n\nAnd now, something is changing. The Shudra majority is waking up. Not to demand inclusion \u2014 a better seat, a closer position, a higher rung. But to demand annihilation \u2014 an end to the very grammar that makes some feet and others mouths.\n\nWhat would a fire look like without a priest? What would a sacrifice look like without hierarchy? What would a republic look like without a sacred center that only some can approach?\n\nWe do not know. We have never seen it.\n\nBut we can imagine it. And imagination \u2014 the refusal to accept the given, the insistence that another world is possible \u2014 is the first step in breaking the grammar of sacrifice.\n\nThe fire will burn without the Brahmin. The cosmos will survive without the Varna order. The republic will become democratic only when it abandons the sacrificial logic that has shaped it from the beginning.\n\nThe Shudra will no longer stand at the edge.\n\nThe Shudra will walk away from the fire \u2014 and build something new.","image":"https:\/\/as2.ftcdn.net\/v2\/jpg\/03\/53\/37\/19\/1000_F_353371959_Tkf9NjadHkzR3n4Ju4BMBoi0lLB9L91f.jpg","pubkey":"82d6507357c98dbf073ef020df5655d3853fc545c903d55d3bf36c1ee6426419","kind":30023,"createdAt":"2026-05-15T19:55:24+00:00","publishedAt":"2026-05-15T19:55:24+00:00","topics":["philosophy","foundations","jati"],"url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/foundations-6dac6f\/d\/the-grammar-of-sacrifice-how-brahminical-ritual-logic-naturalizes-hierarchy-mt54xc"}]},{"slug":"the-republicans-it-s-laws-5e1ab5","title":"The Republicans It\u2019s Laws","summary":"The Indian Constitution, judiciary, affirmative action, secularism, and how legal frameworks reproduce rather than abolish caste.","image":"https:\/\/files.sovbit.host\/media\/82d6507357c98dbf073ef020df5655d3853fc545c903d55d3bf36c1ee6426419\/9977a61fe1c6ec71eb8b3e51f40666e68239b59d31029973d7ea7dfd8634b96f.webp","url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/the-republicans-it-s-laws-5e1ab5","articleCount":0,"articles":[]},{"slug":"knowledge-and-the-academy-012dee","title":"Knowledge and The Academy","summary":"How universities, syllabi, peer review, and research methodologies are gatekept by Brahminical norms.","image":"https:\/\/files.sovbit.host\/media\/82d6507357c98dbf073ef020df5655d3853fc545c903d55d3bf36c1ee6426419\/4519896ecedd577bb276401c54633ab056dec2c288c557fa8928a507f3faa760.webp","url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/knowledge-and-the-academy-012dee","articleCount":0,"articles":[]},{"slug":"urban-and-digital-2ed16f","title":"Urban and Digital","summary":"Caste in cities, tech parks, rental markets, apps, AI, and coworking spaces \u2013 the myth of \u0022casteless modernity\u0022 exposed.","image":null,"url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/urban-and-digital-2ed16f","articleCount":0,"articles":[]},{"slug":"body-food-water-ea092d","title":"Body, Food, Water","summary":"The materiality of caste \u2013 what is eaten, who touches what water, whose shadow is avoided, whose hair is \u0022unclean.\u0022","image":null,"url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/body-food-water-ea092d","articleCount":0,"articles":[]},{"slug":"ambedkarite-mechanisms-1e75f4","title":"Ambedkarite Mechanisms","summary":"Ambedkar not as icon, but as methodologist \u2013 his arguments as testable hypotheses, his Buddhism as logical exit, his critique of nationalism as sociology.","image":null,"url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/ambedkarite-mechanisms-1e75f4","articleCount":0,"articles":[]},{"slug":"micro-hierachies-a617d6","title":"Micro Hierarchies","summary":"Everyday, intimate, seemingly trivial practices \u2013 tiffin boxes, surnames, gold necklaces, temple visits \u2013 that enforce caste.","image":"https:\/\/files.sovbit.host\/media\/82d6507357c98dbf073ef020df5655d3853fc545c903d55d3bf36c1ee6426419\/dc1610ce6bdb0bf95ef5fd610909f3283f79d39ef57a58ace1cb724b426d0ac9.webp","url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/micro-hierachies-a617d6","articleCount":0,"articles":[]},{"slug":"political-economy-fd85b5","title":"Political Economy","summary":"Land, labour, credit, markets, neoliberalism \u2013 how caste organizes the material distribution of resources.","image":null,"url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/political-economy-fd85b5","articleCount":0,"articles":[]},{"slug":"memory-and-annihilation-73e307","title":"Memory and Annihilation","summary":"Historiography, memorials, oral traditions, public statues, burning of Manusmriti \u2013 how the past is fought over.","image":null,"url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/memory-and-annihilation-73e307","articleCount":0,"articles":[]},{"slug":"fixtures-and-abolition-0c6453","title":"Fixtures and Abolition","summary":"Annihilation, not reform. Inter-caste marriage, post-caste republics, Dalit utopias, and the question of violence.","image":"https:\/\/files.sovbit.host\/media\/82d6507357c98dbf073ef020df5655d3853fc545c903d55d3bf36c1ee6426419\/32d79d182ac2b670ba8d4bc9b25440f3fd736dfb0068320693ebb77f3af7952e.webp","url":"https:\/\/chat.decentnewsroom.com\/mag\/the-bricklayer-665b82\/cat\/fixtures-and-abolition-0c6453","articleCount":0,"articles":[]}],"chapters":[],"stats":{"totalCategories":10,"totalArticles":1,"totalChapters":0}}