Bengal Congress Submerges Rahul Gandhi’s Jitna Abaadi, Utna Haq Vision into Bay of Bengal

[dropcap]W[/dropcap]hile watching Rahul Gandhi and Priyanka Gandhi’s dazzling roadshow in Bihar, I couldn’t help but wonder—if the Gandhis are working so hard for Bihar, why don’t they show the same concern for West Bengal? The answer became clear soon enough, when I saw the list of newly announced committees of the West Bengal Pradesh Congress.

Bihar is less than 600 kilometres away from Bengal, but Rahul Gandhi’s much-touted slogan—“Jitna Aabadi, Utna Haq” (the share of representation should match the share in population)—seems to lose all meaning when it comes to Bengal. After all, Muslims make up nearly 27 percent of Bengal’s population. By that logic, they should have at least 27 percent representation in any Congress committee in the state. One could even round it up to 30 percent, given that Congress’s only surviving strength in Bengal lies not in Kolkata but in the Muslim-majority districts of Murshidabad, Malda, and North Dinajpur. Put simply, Muslims should naturally expect at least one-third representation in the West Bengal Pradesh Congress Committee.

From Slogan to Empty Numbers

But a closer look at the Pradesh Congress’s newly announced lists shows how Rahul’s formula has been reduced to an empty slogan here. Perhaps, after spending ten long years in alliance with the CPI(M), the Congress leaders at Bidhan Bhavan (the party’s Bengal headquarters) have also started believing that the party should be dominated by Chatterjees, Bhattacharyas, and other upper-caste Hindus. Why do I say this? Because in the Political Affairs Committee—arguably the most important one—out of 48 members, only 4 are Muslims from Bengal. Even if you count the two Muslim representatives sent from Delhi, the total rises only to 6 out of 48. That’s still below 10 percent.

The Pradesh Election Committee, which will oversee the 2026 polls, has 67 members—only 7 of them Muslims. Subtract the two from Delhi, and Bengal Muslims are left with just 5. In the 86-member Executive Committee, Muslims are only 7. Among 35 vice-presidents, Muslims number 5. In the list of 29 general secretaries, there are 5 Muslims. Out of 48 organisational secretaries, 14 are Muslims. And out of 33 district presidents, only 4 are Muslims. Does this reflect the state’s 27 percent Muslim population? Or is Bidhan Bhavan simply following Alimuddin Street (the CPI(M) headquarters) in prioritising upper-caste Hindus?

Discontent Within the Ranks

Unsurprisingly, many Muslim Congress supporters are fuming. Some are unwilling to speak publicly, but leaders like trade unionist Anwar Ali Khan and Samir Alam have already held press conferences, presenting the numbers to show just how little representation Muslims are being given. Their point is hard to deny. If in the two most important committees—Political Affairs and Pradesh Election—Muslims are less than 10 percent, how credible are these bodies? Why should the Muslim voters of Murshidabad, Malda, or North Dinajpur believe that Congress is serious about them?

Rahul Gandhi may well want to empower minorities, and in states like Karnataka and Assam, the Congress has made an effort to include Muslim leaders in proportion to population. But in Bengal, the Pradesh Congress seems far from that vision. And that distance may explain why Muslims here remain equally distant from the party. If Malda and Murshidabad Muslims ask why they should see Congress as a safe political home—and not Trinamool—the Pradesh Congress has no convincing answer. In fact, if Mamata Banerjee studies these numbers, wouldn’t she be more determined to sweep away minority votes in those districts?

After Anwar Ali Khan and Samir Alam’s press conference, Congress leaders tried to defend themselves. Ironically, they sent a Brahmin leader to address the media, who claimed that “every community” had been given proper representation. But numbers don’t lie. And in this case, the numbers cut deep.

Why Mamata Still Holds the Minority Ground

Since the Sachar Committee Report, Bengal’s Muslims have consistently drifted towards Mamata Banerjee. Neither the Congress nor the CPI(M) has found a way to win back their trust. Putting up faces like Naushad Siddiqui here and there may help with optics, but the overall numbers show who actually holds power in the party. Sadly, Bidhan Bhavan seems just as blind to Rahul Gandhi’s “Jitna Aabadi, Utna Haq” slogan as Alimuddin Street.

Even the BJP, despite not caring for Muslim votes, ensures caste and community balance when it distributes leadership roles. Leaders like Suvendu Adhikari keep reminding that they welcome “patriotic Muslims.” But what does the Bengal Congress offer? When the party’s committees fail to reflect the state’s population, why should Muslims in Murshidabad, Malda, or Nadia trust them?

Rahul Gandhi’s growing popularity—especially after his fight against electoral fraud—has generated real excitement across India. Yet in Bengal, Muslims are asking: why should we trust Congress when its own leadership doesn’t trust us with proportional representation? If the Congress in Bengal is reduced to just a “signboard party,” much of the blame may lie in these very lists of office-bearers and committees.

And perhaps that is why, once again, Muslims across Bengal—from North 24 Parganas to Nadia, from Malda to Murshidabad—are looking back to Mamata Banerjee to safeguard their political future.

 

It is a translation of a piece published in Bangla.

“Blood-Curdling Cruelty”: Public Tribunal Exposes Assam’s Inhuman Drive Against Bengali Muslims

Delhi: An urgent public tribunal convened by the Association for Protection of Civil Rights (APCR) has sounded the alarm on what it described as systematic state-backed human rights violations against the Bengali Muslim community in Assam, warning that the region is sliding into a constitutional crisis.

The tribunal, comprising former judges, senior bureaucrats, prominent activists, and scholars, drew attention to the illegal eviction drives, mass disenfranchisement, and indefinite detentions that have become routine in the state. Speakers said these actions were not isolated excesses but part of a pattern that excludes, disempowers, and demonises minorities in Assam—particularly Bengali-speaking Muslims, but also other vulnerable groups.

Justice Iqbal Ansari, former Chief Justice of Patna High Court, issued a stark warning: “A Chief Minister is tearing the Constitution to bits. If we cannot call this out, it will happen to all of us.” Echoing him, former Chief Information Commissioner Wajahat Habibullah said, “The Constitution guarantees equality to all citizens. If equal rights are under threat in Assam, it demands urgent action from both the government and the people.”

A Pattern of Exclusion

Opening the proceedings, Delhi University professor Apoorvanand set the tone: “As Indians, what do we owe the people of Assam? The government is demolishing homes, stripping people of their right to vote, and branding them outsiders. It is our duty to see, to listen, and to stand with them.”

Participants pointed out that the scale of disenfranchisement and dispossession was unprecedented in independent India. Abdus Samad reminded the audience that Bengali Muslims have been part of Assam’s social fabric for over a century and a half. “Our ancestors settled here 150 years ago, made the land habitable, embraced the Assamese language. Yet today, we are called ‘Miya’ and threatened with eradication like ‘corona’. No Muslims in Assam are Bangladeshis, but we live under this false label every day.”

Former Union Home Secretary Gopal K Pillai contextualised Assam’s demographic shifts: “Migration into Assam was once encouraged because it was thinly populated. The extent of foreigners is far smaller than claimed, yet millions who lack documents are punished. If this continues unchecked, tomorrow any one of us may struggle to prove we are Indian.”

Not Just Muslims: A Wider Net

Jawahar Sircar, former Culture Secretary and current Rajya Sabha MP, cautioned against seeing the crisis as exclusively Muslim. “When we talk about minorities in Assam, it is not only Muslims who suffer. Bengali Hindus and tribals too are caught in the dragnet of suspicion. They are being told they don’t belong in their own homeland. In Assam, suspicion itself has become the rule, and once branded, there is no way out. This is a tragedy not just for Assam but for India’s democracy.”

Sircar stressed that what is unfolding in Assam reflects a dangerous precedent. “We have created an environment where the state can strip people of belonging at will. This is not about Bangladeshis—it is about redefining citizenship in a way that permanently excludes the vulnerable. The poison will not remain confined to Assam.”

Forced Evictions and Statelessness

Ground reports presented at the tribunal painted a chilling picture of mass evictions carried out with scant regard for legal safeguards.

Activist Taison Hussain described scenes of forced displacement: “People are being picked up, branded foreigners, and dumped in no-man’s land—even women with infants. Ninety percent of those targeted are Indians. This is a gross violation of human rights.”

Imtiaz Hussain drew attention to the disenfranchisement campaign: “Even if we assume for a moment that someone’s stay was illegal, how can their votes be illegal? Destroying homes, documents, and children’s education is nothing but an attempt to erase minorities from public life.”

Researcher Fawaz Shaheen, who visited eviction sites, detailed how due process was disregarded: “Evictions were announced through public notice but not individual notices. Demolitions went ahead even when cases were pending in court. Families produced records dating back to 1944, yet they were displaced. Many are poor climate refugees living in ecologically fragile areas where maintaining land records is difficult. They are being made stateless in their own country.”

Detention Centres: “Guilty Until Proven Innocent”

The assault does not stop at eviction. Speakers said that Assam’s notorious detention centres—set up within jails—represent the most extreme form of this exclusionary regime.

Harsh Mander, who has worked with detainees, called Assam “fascism manifested in a very extreme and brazen way.” He added: “The burden of proof has been overturned—guilty until proven innocent. People are declared foreigners for spelling mistakes in their documents and sent to detention centres where women have not stepped out for years.”

Lawyer and activist Prashant Bhushan linked the campaign to larger economic and political interests: “Bengali Muslims are being evicted without a constitutional process, while their land is handed over to corporations like Adani and Patanjali. Journalists are threatened, tribal lands are seized, and all this is justified under the rhetoric of national security.”

A Climate of Hatred

Former Planning Commission member Syeda Hameed reflected on the poisonous climate that underpins these policies: “Even if some undocumented migrants exist, there are lawful and humane ways to deal with them. Instead, what we see is blood-curdling cruelty. The word ‘Miya’ has been turned into a curse. We must never lose hope, and we must stand with all the people of Assam.”

The Closing Note

The short field report- Evictions in Assam was also released at the tribunal. It concluded that the voices of Assam’s marginalised are being silenced by intimidation, censorship, and legal subversion, while constitutional safeguards are openly ignored.

The tribunal ended with a collective resolve: to amplify the voices of Assam’s displaced and dispossessed, to remind India that citizenship is a constitutional right, not a state concession, and to ensure that the ongoing crisis is not normalised as an administrative issue but recognised as a grave human rights emergency threatening the very foundations of Indian democracy.

From Hate Rallies to Bulldozers: Assam’s War on Bengali-Speaking Muslims Is “Illegal, Inhumane,” Warns Sanjay Hegde

Washington, DC: Senior Supreme Court advocate Sanjay Hegde has condemned the Bharatiya Janata Party (BJP)-led Assam government’s deportations of Bengali-speaking Muslims as “absolutely illegal” and “inhumane,” warning that such actions dangerously redefine Indian citizenship along religious and linguistic lines. Speaking at a Congressional Briefing in Washington, DC, yesterday, Hegde said, “You cannot decide citizenship arbitrarily only on the basis of a person’s religion or on the basis of the language that you speak… this infection has carried on [from Assam] to various states in India.”

In recent months, thousands of Bengali Muslim families in Assam have been targeted through mass eviction drives. Reuters reported that in July alone, around 3,400 homes were bulldozed across five eviction operations. These demolition campaigns were accompanied by at least 18 hate speech rallies—many attended by elected BJP leaders—in which Muslims were branded “infiltrators,” according to the Center for the Study of Organized Hate.

Hegde stressed that such propaganda has created a hostile public perception: “Due to this climate of anti-Muslim and anti-Bangladeshi hatred, the average mind believes that anybody who speaks Bengali and who is a Muslim, is more likely to be Bangladeshi and less likely to be Indian.”

“All over [the country], we are in a situation where people are identified in the common mind as not being Indian; then there are people who have been, through a legal process, declared not to be Indian, but you have no other country which is willing to receive them as its own citizen,” he explained. “What the current government in Assam is doing, especially as elections come close, is to take some people who have either been declared by a judicial process not to be Indian, or any other people whom they suspect, and then try to physically push them back across the border with Bangladesh.”

Indian officials have described these actions as “pushback,” a term in international law for preventing border crossings. But Hegde rejected that characterization. “Pushback only applies at the stage of initial entry,” he said. “What we have here are large numbers of people who are born here, of people who have known no other country, of people who simply can’t document themselves to be unquestionably Indian. What is happening is not pushback, but forcible throwback. It’s almost as if human garbage is being dumped over the neighbor’s wall. That is absolutely illegal. There is no warrant in law.”

The briefing was co-sponsored by the Indian American Muslim Council, Hindus for Human Rights, World Against Genocide, New York State Council of Churches, Genocide Watch, The Religious Nationalism Project, The Humanism Project (Australia), Diaspora in Action for Human Rights and Democracy, Center for Pluralism, and Association of Indian Muslims of America, Washington DC.

27 महीने बाद भी जलता मणिपुर: पीयूसीएल ट्रिब्यूनल ने कहा—हिंसा नियोजित थी, राज्य और केंद्र जिम्मेदार

दिल्ली: सुप्रीम कोर्ट के पूर्व न्यायाधीश कुरियन जोसेफ की अध्यक्षता वाले स्वतंत्र ट्रिब्यूनल ने साफ कहा है कि मणिपुर में जारी जातीय हिंसा स्वतःस्फूर्त नहीं थी, बल्कि नियोजित, जातीय रूप से लक्षित और राज्य संस्थाओं की विफलता की देन थी. लोगों के बीच गहरी धारणा बनी रही कि राज्य ने या तो हिंसा को होने दिया या उसमें सक्रिय भागीदारी की. केंद्र सरकार भी मणिपुर में कानून के शासन और संविधान की व्यवस्था बनाए रखने की अपनी संवैधानिक जिम्मेदारी निभाने में विफल रही.

यह रिपोर्ट पीपुल्स यूनियन फॉर सिविल लिबर्टीज़ (पीयूसीएल) द्वारा गठित स्वतंत्र ट्रिब्यूनल ने बुधवार, 20 अगस्त को पेश की. हिंसा से बचे लोगों और प्रत्यक्षदर्शियों की गवाहियों पर आधारित इस रिपोर्ट में कहा गया कि राज्य की संस्थाओं और प्राधिकृत अधिकारियों ने संरक्षण देने के बजाय स्थानीय लोगों को उनके हाल पर छोड़ दिया.

ऐतिहासिक विभाजन, अविश्वास और राजनीतिक बयानबाज़ी ने भड़काई आग

जूरी ने साक्ष्यों के आधार पर संघर्ष के कई मूल कारणों को चिन्हित किया—ऐतिहासिक जातीय विभाजन, सामाजिक-राजनीतिक हाशिये पर डालना और ज़मीन विवाद जैसे पहले से मौजूद कारक. डिजिटल मीडिया पर चलाए गए घृणा अभियानों और राजनीतिक नेतृत्व के भड़काऊ बयानों ने अविश्वास और शत्रुता को और गहरा किया.

रिपोर्ट ने खासतौर पर 27 मार्च 2023 को मणिपुर हाईकोर्ट के उस आदेश को निर्णायक मोड़ बताया, जिसमें मैतेई समुदाय को अनुसूचित जनजाति (एसटी) का दर्जा देने की सिफारिश की गई थी. कुकी-ज़ो और नागा समूहों ने इसे अपने संवैधानिक संरक्षणों के लिए खतरे के रूप में देखा, जिससे पहाड़ी जिलों में विरोध शुरू हुआ. 3 मई 2023 को बड़े पैमाने पर विरोध दर्ज हुआ—शुरुआत में शांतिपूर्ण, लेकिन जल्द ही हिंसा में बदल गया, जिसने पूरे राज्य को अपनी चपेट में ले लिया.

पलायन और अफीम की खेती की कथा

मैतेई गवाहियों में लगातार दावा किया गया कि म्यांमार से कुकी-ज़ो समुदाय का पलायन हो रहा है, लेकिन जूरी ने आंकड़ों के अध्ययन के बाद कहा कि इस दावे के ठोस प्रमाण मौजूद नहीं हैं.

इसी तरह, कुकी समुदाय को अफीम (पॉपी) की खेती और ड्रग्स कारोबार से जोड़ने का प्रयास तत्कालीन मुख्यमंत्री एन बीरेन सिंह की “ड्रग्स विरोधी युद्ध” नीति से किया गया. कुकी गवाहों ने इसे षड्यंत्र करार देते हुए कहा कि असली खिलाड़ी विभिन्न समुदायों से थे और उनमें सरकारी तंत्र के लोग भी शामिल थे.

मीडिया और राज्य की भूमिका

जूरी ने मीडिया की भूमिका को भी कठघरे में खड़ा किया. प्रिंट मीडिया पक्षपाती रहा, जबकि डिजिटल और सोशल मीडिया ने अप्रमाणित व भड़काऊ सामग्री फैलाकर स्थिति को और बिगाड़ा.

रिपोर्ट में कहा गया कि बीरेन सिंह सरकार के कुछ निर्णय और प्रशासनिक कार्रवाइयाँ हिंसा की चिंगारी बने. उग्रवादी संगठनों अरामबाई तेंगगोल और मैतेई लीपुन के खिलाफ कोई ठोस कार्रवाई नहीं की गई. सार्वजनिक विरोध लंबे समय तक जारी रहा, लेकिन बीरेन सिंह ने फरवरी 2025 तक पद नहीं छोड़ा.

यौन हिंसा और मानवीय संकट

ट्रिब्यूनल ने गहरी व्यथा जताते हुए कहा कि हिंसा के दौरान लोगों की हत्या, अंग-भंग, निर्वस्त्र करना और सामूहिक यौन हिंसा तक हुई. इन अत्याचारों को सोशल मीडिया पर प्रसारित किया गया. कई मामलों में पीड़ित महिलाएं भय और संस्थागत सहयोग की कमी के कारण शिकायत दर्ज ही नहीं करा सकीं. गवाहियों के अनुसार पुलिस और सुरक्षा बलों ने न केवल मदद से इनकार किया, बल्कि कई बार महिलाओं को भीड़ के हवाले तक कर दिया.

राहत और पुनर्वास में विफलता

रिपोर्ट में कहा गया कि राहत और पुनर्वास के प्रयास बेहद अपर्याप्त, विलंबित और असमान रहे. राहत शिविरों में स्वच्छता, स्वास्थ्य सेवाएं, मानसिक स्वास्थ्य सहयोग और आजीविका-शिक्षा की पुनर्स्थापना लगभग न के बराबर रही. संयुक्त त्वरित आवश्यकता मूल्यांकन (जेआरएनए) और गीता मित्तल समिति की सिफारिशें भी ज्यादातर लागू नहीं हुईं.

स्वास्थ्य और न्यायिक तंत्र का पतन

हिंसा के दौरान स्वास्थ्य व्यवस्था पूरी तरह ध्वस्त हो गई. अस्पतालों और एम्बुलेंसों पर हमले हुए, उपकरण लूट लिए गए और डॉक्टर-स्टाफ सुरक्षा संकट के कारण भाग खड़े हुए. राहत शिविरों में महिलाओं, बच्चों, बुजुर्गों और दिव्यांगों की हालत सबसे खराब रही. मानसिक स्वास्थ्य समस्याएं भी बड़ी संख्या में दर्ज की गईं.

न्यायपालिका और विधि-व्यवस्था भी पूरी तरह विफल रही. अदालतों से त्वरित निर्देशों का अभाव, चयनित एफआईआर, गंभीर अपराधों की जांच का न होना और पुलिस की संलिप्तता रिपोर्ट में साफ दर्ज है.

जूरी की सिफारिशें

• मणिपुर के पहाड़ी क्षेत्रों में हाईकोर्ट की स्थायी बेंच की स्थापना
• एक स्वतंत्र विशेष जांच दल (एसआईटी) का गठन, जो हजारों मामलों की जांच करे और सुरक्षा बलों की भूमिका पर भी पूछताछ करे
• घृणा प्रचार और भड़काऊ भाषण देने वालों व उन्हें रोकने में विफल अधिकारियों पर कार्रवाई
• स्थायी शांति के लिए ढांचागत बदलाव, समुदायों के बीच संवाद, कानूनी जवाबदेही और नैतिक नेतृत्व

27 महीने बाद भी मणिपुर अशांत है. पीयूसीएल ट्रिब्यूनल की रिपोर्ट ने साफ कर दिया है कि यह केवल जातीय संघर्ष नहीं, बल्कि सामूहिक विफलता है—केंद्र से लेकर राज्य तक, मीडिया से लेकर न्यायपालिका तक. और इस विफलता को अब और नज़रअंदाज़ नहीं किया जा सकता.

Final Deletion: Election Commission’s Press Conference and Unraveling of Its Credibility

[dropcap]T[/dropcap]he Election Commission tried to shake off its image as a puppet of Narendra Modi’s BJP by holding a press conference yesterday, but by the end of it, Chief Election Commissioner (CEC) Gyanesh Kumar only reaffirmed that prevailing impression: that he is the errand boy of Modi & Company.

It was good optics that the Election Commission held a press conference at last; since June 24 this year, the day the Election Commission issued a notification about a Special Intensive Revision (SIR) of electoral rolls in Bihar, the opposition parties had been making persistent demands for the Commission to clear the air on several issues.
How could the EC embark on such a major exercise, being held after 22 years, without taking into confidence all the stakeholders in the electoral process, everyone concerned about India’s democracy had been asking. The chorus of the demand to come clean had come from many former chief election commissioners and election commissioners as well.

But Gyanesh Kumar & Co. had refused to face either the media or the opposition parties as they were unsure of being able to defend their illegal exercise in a face-to-face interaction. It was only after the Supreme Court’s decisive intervention — the SC did not declare the SIR exercise illegal but acceded to the demands of the political parties and activists and directed the EC to publish the names of voters deleted from the electoral rolls after the revision and state the reasons thereof in a machine-readable and searchable format; it also mandated that Aadhaar would be considered an eligible document for voter registration — that the EC found no reason to hide behind closed doors.

Lies, Double Standards, and Silence

Yes, the EC held the press conference yesterday but resorted to lies to fob off the charges: Gyanesh Kumar continued to insist, as he had been doing in his tweets, that Rahul Gandhi needed to make the charges, if any, under oath as per law; that is a blatant lie. Former CEC OP Rawat and several retired officials of the Commission have categorically stated that the stipulation of the ‘complaint under oath’ applied only when the electoral rolls were being prepared, while Rahul Gandhi was making the charge of irregularities after the elections were over.

See the double standard of Gyanesh Kumar: Rahul Gandhi, leader of the opposition, is dared to make the charges of malpractices in an assembly election in Bangalore under oath or apologise to the nation, but the same is not demanded from Anurag Thakur, a ruling BJP MP, even as he claimed that electoral fraud was committed in Raebareli and Wayanad during the last Lok Sabha election!

The EC has been speaking with a forked tongue because we have spineless men occupying the highest office to conduct the elections. They have refused to answer how the number of voters in Maharashtra increased by 8% within five months, between the Lok Sabha elections in May 2024 and the assembly election in October last year. Why can’t both the lists be given to political parties, as demanded by them? Because these election commissioners have a lot to hide.

When accusing fingers are being raised about their integrity day after day, if they had truth on their side, Gyanesh Kumar & Co. would have dragged Rahul Gandhi to court for spreading falsehood, but they are afraid to do so because in a court case, their shenanigans as errand boys of Narendra Modi would unravel.

From Hatred to Hope: How Gujarat Spread Islamophobia While Bengal’s Umeed Lifted Tricolour with Drones

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Kolkata: It is no longer a secret that Gujarat—the land of Mahatma Gandhi, who gave the world the message of non-violence—has drifted far from the ideals of its own son of the soil. Today, the state is increasingly associated with blatant Islamophobia. This disturbing reality did not spare even the Independence Day celebrations inside a school. At Bhavnagar’s Kumbharwada School, during a play, hijab-wearing girls were portrayed as terrorists.

The act has drawn criticism from netizens for deepening prejudice against India’s largest minority community, who often find themselves at the receiving end of discrimination and hate. Yet, tellingly, there has been no news of any legal action against the school authorities so far.

Two Indias on Display: Demonisation in Gujarat, Innovation in Bengal

In stark contrast, while Bhavnagar’s school was maligning Muslim women on August 15, the hijab-wearing girls of Bengal’s Umeed Global School were writing a very different story of patriotism and innovation. On India’s 79th Independence Day, these students hoisted the Tricolour using a powerful hexacopter drone—an achievement that symbolized not just freedom, but also the spirit of possibility.

This was no ordinary drone. As the school’s statement highlighted, it was a 15-kg UAV (Unmanned Aerial Vehicle), the kind often used for operations such as agriculture and mapping, among others. The students themselves assembled the drone, programmed it, configured its flight system, and even built the payload along with the flag-hoisting and petal-shower mechanisms. The project involved a month of rigorous training under the guidance of a drone pilot and instructor.

When Classrooms Nurture Hope, Not Hate

“It was not a normal drone, but the kind used in industries for agriculture and mapping. It also took a month of training for the students to operate it,” said Wali Rahmani, the founder of Umeed Global School, speaking to eNewsroom.

The abaya-clad girls of Umeed Global School stand in stark contrast to the caricature painted in Gujarat’s classrooms. Their example reflects countless hijab-wearing women across India and the world who have reached the pinnacle of excellence in diverse fields.

islamophobia in gujarat schools umeed global school drone tricolour
Umeed Global School’s Founder Wali Rahmani with the students as Tricolour hoisted using drone | Umeed Global School

The Forgotten Heroes and the Manufactured Villains

And if the Bhavnagar school wanted to depict a Muslim woman in its Independence Day play, it could have looked no further than Colonel Sofiya Qureshi of Vadodara, Gujarat itself. A decorated Army officer, Colonel Sofiya became a household name during the India-Pakistan war and later commanded India’s Operation Sindoor. Her patriotism and service to the nation embody the spirit of sacrifice and courage that Independence Day is meant to celebrate.

Yet, in a state where Islamophobia runs deep, a Muslim Colonel who led a historic Indian Army operation was not considered worthy of portrayal. Instead, imaginary Muslim women terrorists were staged.

This contrast—between prejudice in Gujarat and promise in Bengal—reveals the choices India faces today: whether to nurture hate-filled stereotypes or to celebrate the real, inspiring stories of its people.

दिशोम गुरु की राह पर: हेमंत सोरेन और झारखंड का नया सफ़र

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नेमरा, रामगढ़: हर रोज़ नेमरा गाँव, रामगढ़ में लोग अपने अज़ीज़ रहनुमा शिबू सोरेन को याद करते नज़र आते हैं — कोई उनकी तस्वीर पर फूल चढ़ा रहा है, कोई शायरी पढ़ रहा है। झारखंड के मुख्यमंत्री हेमंत सोरेन का पुश्तैनी घर रांची से 81 किलोमीटर दूर है, लेकिन 5 अगस्त — जिस दिन दिशोम गुरु की मिट्टी दी गई — से सारा रास्ता इसी हरियाली भरे गाँव की तरफ़ मुड़ गया है। यहाँ मुख्यमंत्री रुके हुए हैं, गाँववालों से मिल रहे हैं और वालिद की रूह के लिए रस्में अदा कर रहे हैं।

पिछले आठ दिन से हेमंत सोरेन उन्हीं तंग गलियों और खेतों से गुज़र रहे हैं, जहाँ उनके वालिद बरसों चला करते थे। किसानों से बातें कर रहे हैं, उनकी मुश्किलें सुन रहे हैं और उस खालीपन को भरने की कोशिश कर रहे हैं, जो झारखंड के ग़रीब और मज़लूम तबक़ों की आवाज़ रहे एक बड़े रहनुमा के जाने से पैदा हुआ है।

नेमरा का बेटा कैसे बना दिशोम गुरु

शिबू सोरेन की कहानी दर्दनाक वाक़िए से शुरू होती है। महज़ 13 साल की उम्र में उन्होंने अपने वालिद सोबरन मांझी को ज़मींदारों की गोलियों में खो दिया। वही लम्हा उन्हें जनता की जद्दोजहद में ले आया, जो आज़ाद हिंदुस्तान की बड़ी सामाजिक हलचल के साथ-साथ चली। धान कटनी आंदोलन उन्होंने नहीं चलाया, लेकिन उसके बाद उन्होंने और बड़ी लड़ाई छेड़ी — अलग झारखंड की तहरीक। 1973 में उन्होंने झारखंड मुक्ति मोर्चा की बुनियाद रखी, जो आदिवासियों और ग़रीब तबक़ों की तामन्नाओं का सियासी घर बना।

81 साल की उम्र में शिबू सोरेन ने कई ओहदे देखे — तीन बार मुख्यमंत्री, तीन बार यूनियन मिनिस्टर, आठ बार एमपी, राज्यसभा मेम्बर और एमएलए। लेकिन असल पहचान उन्हें कभी ओहदों ने नहीं दी। दिशोम गुरु वो बने, क्योंकि उनका रिश्ता हमेशा उस आख़िरी शख़्स से रहा, जो समाज की लाइन में सबसे पीछे खड़ा था — बेज़मीन किसान, जंगल में रहने वाला, या अपनी इज़्ज़त के लिए लड़ने वाला मज़दूर।

शराब और गोश्त से परहेज़ करने वाले शिबू सोरेन सत्तर के दशक में रात को लालटेन की रौशनी में तालीम देते थे। जो शराब पीता, उसे सज़ा भी देते। उनकी सियासत उतनी ही उसूलों पर खड़ी थी, जितनी इख़्तियार (पावर) पर।

हेमंत की बारी

हेमंत सोरेन की सियासी ज़िंदगी भी नुक़सान के साये में शुरू हुई। 2009 में उनके बड़े भाई दुर्गा सोरेन का इंतिक़ाल महज़ 39 साल की उम्र में किडनी फ़ेल होने से हुआ। उस वक़्त इंजीनियरिंग पढ़ रहे हेमंत ने पढ़ाई छोड़ दी और सियासत में कदम रखा।

आज वो तीसरी बार मुख्यमंत्री हैं और जेएमएम के कारगुज़ार सदर। उनके सामने वही चुनौती है जो उनके वालिद पीछे छोड़ गए — जल, जंगल और ज़मीन की हिफ़ाज़त। शिबू सोरेन को जानने वाले कहते हैं कि नेमरा जैसे हज़ारों गाँव झारखंड में हैं — हुस्न और ख़ूबसूरती से भरे, जिनकी पहचान बचाना ज़रूरी है।

गाँवों में रोज़ाना जाती दफ़्तरियों और लोगों से मिलते वक़्त, हेमंत ने साफ़ कहा: “नेमरा, नेमरा ही रहेगा” — यानी गाँव अपनी असल पहचान संभाले रखेगा, लेकिन उसमें तमाम बुनियादी सहूलतें मौजूद होंगी।

रांची के सहाफ़ी विनोद कुमार, जिन्होंने “समर शेष है” किताब लिखी है, कहते हैं: “शिबू सोरेन ने जल, जंगल, ज़मीन के लिए लड़ाई लड़ी। अब हेमंत सोरेन को सचमुच वालिद के ख़्वाबों और तहरीक को पूरा करना होगा। PESA एक्ट का पूरा निफ़ाज़, जंगलों के हक़ की हिफ़ाज़त, लैंड बैंक को हटाना और मॉब-लिंचिंग ख़िलाफ़ क़ानून लाना उनकी हुकूमत की पहली तर्ज़ीह होनी चाहिए। झारखंड की माइनिंग को बेकाबू नहीं छोड़ा जा सकता।”

‘जब तक सूरज चाँद रहेगा…’

“मैं ब्राह्मण हूँ, मुझे तालीम से दिलचस्पी होनी चाहिए — लेकिन उन्हें मुझसे ज़्यादा थी,” नेमरा आए एक बुज़ुर्ग आगंतुक ने कहा। “वो सबको पढ़ाई की ताक़ीद करते थे। उनका यक़ीन था कि सिर्फ़ तालीम ही ज़िंदगी बदल सकती है, ख़ासकर आदिवासियों के लिए। और उन्होंने कभी किसी को भूखा घर से नहीं लौटाया। उन्होंने हज़ारों ज़िंदगियों को छुआ और बदला। इसलिए मैं कहता हूँ — जब तक सूरज चाँद रहेगा, शिबू तेरा नाम रहेगा।”

From Chavez to Modi: How India’s Democracy Risks a Venezuelan Fate

Leader of the Opposition Rahul Gandhi’s explosive press conference on 7th August presented conclusive evidence of the electoral fraud committed by India’s Election Commission. In his hour-long exposé, the Congress leader did not just give episodic or anecdotal evidence of electoral fraud; he laid bare a systemic attempt by the Commission to overturn the popular mandate.

Yes, Gandhi’s PowerPoint display exposed the bogus voting in just one assembly constituency in Karnataka, where more than one lakh votes had been fraudulently cast during the last Lok Sabha election. But that was a good enough snapshot to give us a glimpse of the dark underbelly of our once much-admired constitutional body.

As Rahul Gandhi said, his team took more than six months to complete this exercise, after meticulously poring through the booth-level data and travelling to remote parts of the constituency to expose the list of fake voters. As he affirmed, if a similar forensic exercise is done in assembly segments in Haryana and Maharashtra, where the BJP won last year — contrary to the prediction of the Exit Polls and most ground reports — it could be shown that the Election Commission of India indulged in outcome-determinative fraud there too.

Election Commission: From Pride to Partisan Tool

Why has our Election Commission, which was once hailed worldwide for undertaking a continental exercise smoothly and fairly— without fear or favour— stooped so low as to besmirch its formidable reputation? The answer is obvious: the government of the day has forced its hand. The retired officers helmed the Commission even in the Congress days, but there is a difference between then and now. The Congress regime allowed the Election Commission the autonomy guaranteed under the Constitution. Even Indira Gandhi did not interfere in its work when the parliamentary elections were held in 1977, with the official Emergency still in vogue. But the authoritarian Modi government has no such qualms; it wants to use the Election Commission as a handmaiden to perpetuate itself in power.

The Modi regime is clearly following the authoritarian playbook of Putin’s Russia or Chavez’s Venezuela. Russia anyway, had emerged from a totalitarian past; its tryst with democracy was short and tentative. But Venezuela, like India, had decades of democratic experiment before Hugo Chavez decided to upend it in the first decade of this century. Modi is following Chavez’s footsteps now.

Well, though both Modi and Chavez have been populist leaders, they are poles apart in their ideological zeitgeist; one is a rightist reactionary, but the other was a fire-breathing revolutionary. But both considered themselves indispensable for their respective countries. So both, formally or informally, tore apart the Constitution through which they had come to power in the first place in order to rule for life.

Rahul Gandhi Links Modi’s Tactics to Chavez’s Playbook

Eminent historian Ramachandra Guha once said: ‘Among the leftists in the JNU campus, Narendra Modi is a hate figure but Hugo Chavez is a hero; but they tend to forget that Chavez was a Modi on steroids’.

Just a year after coming to power through legitimate means in 1998, Chavez discarded the Constitution, extended his term as president to six years, vastly widened his own executive power, dissolved the bicameral legislature, packed the National Electoral Council ( the body that conducts elections), the Supreme Tribunal of Justice ( the apex judiciary) and the National Armed Forces with Chavistas (supporters of Chavez’s left-wing populism).

What followed was that an immensely popular leader became the invincible leader; till his death in 2013, he ruled Venezuela with an iron hand. To his credit, despite his strong-arm methods, Chavez tried to keep the symbolism of a popular mandate intact. However, after him, his designated successor, Nicolas Maduro, has dispensed with that symbolic deference to optics as well. He clearly lost the election to a united opposition candidate in the presidential vote in July last year — all international observers vouched for it — but he stayed in power, thanks to the backing of the Armed Forces of Venezuela.

Democracy Under Siege: Institutions Captured, Opposition Cornered

Had Narendra Modi had his way, he would have followed Chavez’s footsteps by quickly shredding the Constitution and packing the Election Commission, the Supreme Court of India, and the Indian defence forces with Hindutva-spouting party men. But India has stronger roots of democracy that can withstand such assaults; he is, therefore, following the footprint of Chavez steadily, but slowly. He is taking every step to break free from any institutional constraint: he got the rules changed so that the Chief Justice of India is not involved in the selection of the members of the Election Commission. He is making desperate efforts to snatch the power to select judges of the higher judiciary from the domain of the judicial collegium; he wants to make it a close preserve of the executive machinery. He has weaponised the investigative agencies to silence opponents and the critics of the regime.

The aim is clear: how to stifle the opposition and remain in power in perpetuity. Chavez had succeeded in his game plan. He strode like a colossus till his death. However, the sad truth is that both Chavez and his chosen successor have led the once prosperous country to being an economic basket case in the last quarter century.

As Rahul Gandhi exposed last Thursday, Narendra Modi is bent on harnessing the pivotal institutions of the country to ensure that he is in the driver’s seat till he breathes his last; he would like to see his designated successor — be it Amit Shah or Yogi Adityanath — carry on his legacy after him.

It’s now left to the united opposition parties in the country ( they all met last Thursday to demonstrate their opposition to the diabolical SIR exercise being conducted by the Election Commission in Bihar) and all truly patriotic Indians — professionals, students and activists — to foil the machinations of the current regime and protect the foundations of our cherished democracy. India must not turn into another Venezuela.

Beyond 15 August: The Fight for Dignity, Equality, and True Freedom

[dropcap]O[/dropcap]n this auspicious occasion of the 79th Indian Independence Day Celebration, as our tricolour flutters proudly in the sky, we gather not only to rejoice in our political freedom but also to reflect on the deeper meaning of independence — the independence of thought, of dignity, and from oppression.

History reminds us that independence is not an end in itself; it is the beginning of a longer and more challenging journey. A flag may be raised in a single day, but the values it stands for take generations of courage, sacrifice, and relentless effort to realise. The sacrifices of our forefathers paved the way for us and for generations yet to come. Some of these sacrifices remain alive in our collective memory; others have been pushed into the shadows of history.

One such forgotten name is Sher Ali Afridi, the man who assassinated the Viceroy of British India, Lord Mayo, on 8 February 1872. The killing of the Viceroy — the supreme official in India appointed by the British Crown — sent shockwaves through Britain and its colonial administration. British sources described Sher Ali as “a fearless soldier and one who would have been selected for any service of danger.” Yet his memory, like that of many freedom fighters, has been deliberately erased from our historical narrative.

The story of independence across the world shows us a simple truth: formal freedom is not enough — it must be nurtured, defended, and expanded to reach all citizens equally. Take the United States of America, one of the oldest democracies, which declared independence in 1776 with the ringing words, “All men are created equal.” Yet, it took nearly a century for Arabella Mansfield to become the first woman lawyer in 1869 — and only because she challenged a law that excluded women. Women in the USA had to wait until 1920, almost 150 years after independence, for the right to vote.

For African Americans, the road was even longer. It took nearly two centuries and the 1954 landmark judgment in Brown vs Board of Education to end legal segregation in schools. Before that, in Plessy vs Ferguson (1896), the US Supreme Court had upheld racial segregation — a reminder that courts, too, can become instruments of injustice.

The United States is not alone in such contradictions. Many nations have passed laws that were once enforced with full authority but now stand exposed as morally bankrupt:

  • Apartheid laws in South Africa, enforcing racial segregation for decades until the 1990s.
  • The Rowlatt Act in colonial India, which curtailed basic freedoms and allowed detention without trial.
  • The “Bloody Code” in 18th-century Britain, which imposed the death penalty for over 200 offences, many of them minor.

The lesson is clear: Independence does not guarantee equality, and laws do not guarantee justice. Sometimes injustice is not committed in defiance of the law, but in obedience to it. Correcting such wrongs demands moral courage, societal will, and years — even decades — of struggle.

Even in independent India, the battle is far from over. Untouchability, though abolished by the Constitution, persists in practice. A new form of untouchability now targets Muslims, with many such acts going unchecked, creating the impression that parts of the state machinery are complicit. Women remain underrepresented in many professions, often requiring judicial intervention to secure equality.

The incarceration of human rights defenders — Umar Khalid, jailed for over five years without trial; Father Stan Swamy, who died in custody; MF Husain, who lived in exile — marks a collective failure of the state, judiciary, and society. Victims of modern-day genocide have neither received reparation nor been spared continued persecution. Thousands have been detained in camps as “non-citizens,” with some dying in custody. Rahim Ali died with the tag of “foreigner” two and a half years before the Supreme Court declared him an Indian citizen. Citizens have been pushed into foreign territories on the false pretext of being foreigners, yet no official has been held accountable. And if tomorrow Umar Khalid is declared innocent, no functionary of the state will be punished — but “we, the people” will continue to pay the price.

The fear of being branded a “foreigner” has cost many their lives. This fear is enabled by the misuse of law and the silence of watchdogs like the judiciary and human rights bodies.

Our forefathers dreamed not just of an independent India, but of a just India — where dignity is universal, where opportunity is not limited by birth, gender, or belief, and where the law shields the weak rather than serving as a weapon for the strong.

Laws alone cannot ensure justice. Wielded with prejudice, they become instruments of oppression; guided by fairness, they become guardians of liberty. Similarly, independence is not a static possession but a living, breathing promise.

Let us cherish our freedom, but let us also recognise that freedom without justice is hollow. Our task is to ensure that when future generations gather under this flag, they inherit not only a free India but an India that has fulfilled the ideals for which our forefathers sacrificed everything.

Jai Hind!

 

This is an expanded version of the lecture delivered on 79th Independence Day at WBNUJS and Qutub-Ul-Mashaikh Trust. The views expressed in the article are personal.

From Nemra’s Soil to Jharkhand’s Future: Dishom Guru’s Legacy and Hemant Soren’s Path Ahead

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Nemra, Ramgarh: Garlanding, reciting poetry, and displaying pictures of their beloved leader, Shibu Soren, have become an everyday sight in Nemra village, Ramgarh. The ancestral home of Jharkhand’s Chief Minister Hemant Soren lies 81 kilometers from Ranchi, but since August 5 — the day Dishom Guru was cremated — all roads have led to this lush green hamlet. Here, the chief minister has been staying, meeting villagers, and performing rituals for his father’s departed soul.

For the past eight days, Hemant Soren has walked the narrow village paths his father once knew so well, talking to farmers, listening to grievances, and quietly filling the void left by a leader who, for decades, was the voice of Jharkhand’s marginalized.

How Nemra’s Son Became Dishom Guru

Shibu Soren’s story began with tragedy. At just 13, he lost his father, Sobran Manjhi, a teacher, to the bullets of zamindars. That moment propelled him into public life, a journey that ran parallel to the great social churn of post-Independence India. While he did not lead the Dhaan Katni Andolan, he later spearheaded a far greater struggle — the movement for a separate Jharkhand. In 1973, he founded the Jharkhand Mukti Morcha, a political home for the aspirations of Adivasis and other marginalized communities.

In his 81 years, Shibu Soren wore many hats — three-time chief minister, three-time Union minister, eight-time MP, Rajya Sabha member, and MLA. Yet titles and power were never what defined him. What made him Dishom Guru was his unwavering connection with the last person in society’s line — the landless farmer, the forest dweller, the worker fighting for his dignity.

A teetotaler and vegetarian, he often held night classes in the 1970s, teaching by lantern light, and was known to punish those who drank. His politics was as much about principles as it was about power.

nemra ramgarh jharkhand shibu soren legacy hemant
Hemant Soren meeting with visitors at Nemra on August 13 | eNewsroom

Hemant’s Turn at the Helm

Hemant Soren’s own political journey, like his father’s, began in the shadow of loss. In 2009, his elder brother, Durga Soren, passed away at just 39 from kidney failure. Then an engineering student, Hemant abandoned his studies and stepped into public life.

Today, serving his third term as chief minister and as JMM’s executive president, Hemant faces the challenge of carrying forward his father’s unfinished battles — for Jal, Jungle, Zameen. Those who knew Shibu Soren say there are thousands of villages like Nemra in Jharkhand — places of extraordinary beauty whose identity must be preserved.

During his daily visits to villages around Nemra, Hemant has made his intention clear: “Nemra will remain Nemra,” he told the media, meaning the village will retain its essence, though equipped with all basic amenities.

“Shibu Soren fought for Jal, Jungle, Zameen (water, forest, and land). Now Hemant Soren must truly work on his father’s ideals and vision. Full implementation of the PESA Act, protection of forest rights, removal of the land bank, and enactment of the anti-mob lynching law should be his government’s priorities. Mining in Jharkhand must not be left uncontrolled,” writes Ranchi-based journalist Vinod Kumar, author of Samar Shesh Hai — a book on Shibu Soren.

‘Jab Tak Suraj Chand Rahega…’

“I am a Brahmin, and I should have an interest in education — but he had more interest than I did,” said a septuagenarian visitor at Nemra. “He told everyone to study. He believed only education could improve lives, especially for Adivasis. And he never let anyone leave his home hungry. He has touched and changed thousands of lives. That’s why I say — jab tak suraj chand rahega, Shibu tera naam rahega.”