Heart of Bengal’s Healthcare: Inside the Dilemma of Disillusioned Doctors

Kolkata: Three batchmates from Calcutta Medical College passed their MBBS in 2013. Eleven years later, only one of them is working in Bengal’s health department. The other doctors are now employed with central institutions — one in an autonomous medical institution in North India, and the other is working in Kolkata but under the Government of India.

While the RG Kar rape and murder incident brought attention to institutional safety concerns for junior doctors, as well as corruption within these institutions, larger issues affecting resident doctors in Bengal, still persist. eNewsroom interviewed several resident doctors and uncovered two significant problems: salary disparity and deteriorating work culture. These issues are prompting doctors to either leave the state for opportunities elsewhere or avoid returning to ‘Sonar Bangla,’ resulting in a major brain drain of medical professionals from the state.

Batchmate 1: Opts for Central Government Job

“Shortly after completing my MBBS, I took the Union Public Service Commission Examination in 2015. Since July 2016, I’ve been working with the Central Government Health Scheme (Ministry of Health and Family Welfare). From the beginning, I have received a Seventh Pay Commission salary. Although private practice is not allowed, I haven’t felt much need for it. I chose a central government job because I need a basic work structure that the state government doctors, especially in rural areas, are not provided with. Most of the time, you’re initially posted in rural areas or on the outskirts,” said

He added, “I would have worked outside the state anyway, but when I was offered a central government job with a better pay scale (almost double) with a Kolkata posting, I was content. I’m now a Senior Medical Officer.”

This medical officer draws a monthly salary of Rs 1,50,000.

“It’s not that I don’t want to work in rural areas or for the state government. Apart from the salary difference, there’s also a lack of proper medical facilities needed to work effectively for the state,” he explained.

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Batchmate 2: An Endocrinologist Working at an Autonomous Institution

“I was admitted in one of India’s best centres for my MD, so I completed my Master’s in Medicine (MD, Internal Medicine) in 2016 and my Doctorate in Medicine (DM, Endocrinology) in 2019. In 2021, I joined as an Assistant Professor at the same institution. I may be promoted next month,” said the doctor over the phone.

The endocrinologist earns Rs 1,70,000 and receives Rs 1.4 lakh in hand along with other perks, including full treatment coverage and medicine costs borne by the institution.

“Under me are a few students from Bengal doing their DM. These students are sponsored by the Bengal government. They have no choice but to return to Bengal after three years, but they’re not happy about it because they have no alternative,” the Assistant Professor remarked.

When asked if he feels an obligation to serve Bengal, as he completed his MBBS there, he responded: “I’m grateful for my education at Calcutta Medical College—it was very good. My schooling and medical education in Kolkata laid the foundation for everything I am today. While pursuing my MD and DM studies, I wanted to return to Kolkata because my ageing parents live alone in South Kolkata. But my friends advised me against it, saying it’s very difficult for someone like me, who is dedicated to their work, to thrive in Bengal. For me, salary is not the main issue; I need a dedicated work environment, which my friends say is severely lacking in Bengal.”

Batchmate 3: A Senior Resident at RIO, Calcutta Medical College

“I’m the one who joined most recently in 2020. After completing my graduation, I did a one-year fellowship and later began my service obligation,” said a senior resident at the Regional Institute of Ophthalmology (RIO), Calcutta Medical College. The ophthalmologist earns a fixed Rs 70000, without any additional perks, housing allowance, or health insurance.

The ophthalmologist, whose father is a renowned paediatrician, plans to open a clinic soon, so he is not seeking other jobs, either in government or the private medical sector. His sister, a microbiologist working in a government hospital, has done her MD and, after seven years of service, earns Rs 1,04,000.

“For the lower salary, the state government justifies it by allowing private practice for doctors. But like central jobs, if the state offered a better pay, 30 to 40 per cent of doctors would leave private practice because it carries huge risks. There’s a luck factor involved, along with the expenses of setting up an office. Clinics are not ideal places to treat patients,” noted the state government doctor.

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A torch relay was organized by protesting doctors for the justice in RG kar case on September 20th. Several concerned citizens and activists participated in it | Courtesy: Mahasweta Samajdar/Facebook

Comparative Salary in Jharkhand and Bengal’s DA Case

In neighbouring Jharkhand, doctors receive higher salaries than their Bengal counterparts and are allowed to engage in private practice.

“The West Bengal doctors’ DA case is pending in the Supreme Court. We won the case in the High Court, but the state government appealed to the Apex Court. You can imagine that when the DA case is still unresolved, how we can fight for the implementation of the seventh pay commission in the state?” he reasoned.

State government doctors do benefit from the Old Pension Scheme (OPS), while central employees are required to opt for the New Pension Scheme (NPS).

Stories of Two Colleagues Working in Bengal’s Health Department

A cardiovascular and thoracic surgeon, performing complicated surgeries in private setups, expressed frustration at not being allowed to conduct surgeries in medical colleges. “I’m from North Bengal Medical College, currently on deputation at a medical college in Kolkata. When I ask to perform surgeries, I’m threatened of being sent back to North Bengal,” said the surgeon.

One of the demands of the 43-day-long protest by junior doctors was to address the work culture in North Bengal medical colleges, but this went unheard.

“A colleague of mine, who completed MCH from AIIMS is having to work in Bengal because of his parents. He is also facing difficulties in the current scenario,” the doctor lamented, adding that both of them are reconsidering their service in government hospitals.

Health of the Bengal Health Department

West Bengal has 23 government medical colleges and 8 private colleges. Every year, 3,900 doctors (3,600 from government institutions and 1,300 from private colleges) graduate.

Most of the doctors taking up government jobs are opting for Health Services over academic roles due to shorter duty hours in the former.

One of the best steps taken in the last decade in Bengal’s health sector was the development of Super Specialty Hospitals in every block. At least 43such units have been built. However, these facilities lack critical resources and are not serving their intended purpose.

There has been no recruitment of resident doctors since 2020, with lateral entries taking place in 2023. Additionally, there has been no recruitment in dental colleges since 2016.

Since TMC came to power, Mamata Banerjee has held the health portfolio. Previously, Dr Surja Kanta Mishra served as the health minister during the Left Front era.

Protest Leader and Medical Officer Prescribes Remedies for Bengal’s Ailing Medical Sector 

Accepting that there is a brain drain of doctors from Bengal, Dr Sourav Bhakat, Ex student of RG Kar Medical College and Hospital, who also led the 43-day protest of junior doctors after the rape and murder of a trainee doctor in RG Kar told eNewsroom, “In my batch of 2022, almost thirty percent went outside. And now, more students are opting for DNB courses instead of MD.”

The Diplomate of National Board (DNB) is a postgraduate degree in medicine awarded by the National Board of Examinations in Medical Sciences (NBEMS) under the Ministry of Health and Family Welfare, Government of India.

Dr Sourav, who is also a medical officer with GoB further said, “Not only the salary is less in Bengal in comparison to Delhi and Mumbai, but here it is also mandatory, which is not there in many states.”

The young doctor also reasoned why issues of salary and long work hours were not among their demands in the recently ended protest. “We did not ask for the raise in salary, as the people will say the protest is going on for salary enhancement. And as we have the habit of working continuously for 36 hours, we have added other important issues.”

But then how do you feel, things will improve in Bengal?

The young doctor has prescribed a remedy too to repair the broken system, “To change the system, senior doctors, who are in official positions need to correct themselves. They should be neutral. If a professor or senior doctor does not obey the wrong orders in fear of transfers, the threat culture will be weakened. The officials should not be nominated but elected. Today all are saying we need justice, but it will go in vain if the system within our colleges and hospitals does not change.”

Heroes of the People: Swara Bhaskar and Kunal Kamra Call Out India’s Judiciary and Police

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New Delhi: When Dipankar Bhattacharya, CPI (ML)’s national general secretary, called political prisoners the true heroes in the struggle for democracy on Tuesday in Delhi, he pointed out the handful of people with the courage to stand up in the world’s largest democracy. While it is true that all the political prisoners, who are charged under the Unlawful Activities Prevention Act (UAPA), whether for CAA-NRC related protests, Bhima-Koregaon violence cases, or IPS officer Sanjiv Bhatt, are heroes in New India, few others are outside and raising their voices for them, like actor Swara Bhaskar and stand-up comedian Kunal Kamra. Both remain targets of right-wing trolls and face attacks from governments, their films and shows being canceled, but their voices are becoming stronger, especially Swara’s.

The two concerned citizens—Swara and Kunal—spoke their hearts out on the (in)justices of the judiciary and the (non) policing of Indian police at the Association for Protection of Civil Rights (APCR)’s public conference ‘Curtailed Freedoms: A Travesty of Justice,’ demanding the release of political prisoners who have been incarcerated for more than four years for protesting against the draconian Citizenship Amendment Act, 2019.

Personal Accounts and Injustices Highlighted by Families of Incarcerated Activists

Several Muslim student leaders and activists were arrested in the aftermath of these demonstrations, allegedly in connection with the Northeast Delhi riots of February 2020. Eighteen prominent individuals involved in the protests were charged under the UAPA in what has been widely observed as a targeted crackdown on protests.

On Tuesday, activists, leaders, and concerned citizens came together to mark four years since the imprisonment of student leader Dr Umar Khalid, demanding an end to his unlawful incarceration.

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The speakers- Hartosh Singh Bal, Kunal Kamra, Sanjay Rajoura, Sawra Bhaksar, Farzana Yasmeen, Nargis Saifi at APCR’s conference on September 17 | Courtesy: NadeemKhan/Facebook

Swara Bhaskar’s Fiery Critique of Indian Judiciary

The Supreme Court of India in August 2024 said, “When a case is made out for a grant of bail, the courts should not have any hesitation in granting bail. The allegations of the prosecution may be very serious. But the courts must consider the case for granting bail by the law. Bail is the rule, and jail is an exception is a settled law.”

The only individual’s case from FIR 59/2020 to have reached the Supreme Court after being adjudicated and denied bail by the Delhi High Court is Umar Khalid. His bail application was not heard 12 times throughout 2023 and 2024. Khalid ultimately withdrew his application. A Delhi High Court judge recently recused from hearing his fresh bail plea.

In her 19-minute long speech, Swara minced no words and spoke her mind on the present-day judiciary in India: “Ordinary citizens are afraid of jail, of being beaten up—Muslims, Dalits, the poor—they get beaten up anywhere in this country. People like us worry about losing work and having films or comedy shows shut down. But what are you afraid of? By the time you reach the High Courts and Supreme Court, you’re 50 or 60, your children are settled and educated in good universities, maybe even abroad. So, what do you still want? A governor’s post? A Rajya Sabha seat? You have so much, and yet, you’re not able to simply do your job.”

She continued: “Four years is a long time. Umar was arrested in 2020, and since then, we’ve seen waves of COVID come and go, yet his bail hasn’t been heard. In this time, I met my husband, we fell in love, got married, and had a daughter who’s now one. While our families have accepted us, the justice system still hasn’t. So much has changed, yet they remain imprisoned.”

She went on: “A few months ago, Umar’s bail hearing was set, but the judge recused himself, claiming he wasn’t capable of handling the case. Judges, who live comfortably with perks funded by taxpayers, must fulfill their responsibilities. Recusing from such cases feels like a betrayal to the citizens, especially when their role demands that they read the case, consult the law, and make decisions.

“The citizens of our country have been let down by many institutions entrusted with power through our democratic system, but none have failed us as profoundly as the judiciary. It’s a crying shame,” she added.

Kunal Kamra’s Hard-Hitting Address on Policing

Comedian Kunal Kamra said, “I’m here because I’m Hindu. If I were Muslim, I’d just be in a photo. That’s the truth, and I realized this back in 2016 when I had been doing comedy for a few years.” He continued by criticizing Indian policing, questioning whether the police ever actually perform their duties or simply report crimes. “If there was a conspiracy, where were you then?” he questioned.

Kunal, citing examples of his shows being canceled, narrated how the Indian police are failing in their duties. He recounted an incident in Gujarat where someone threatened to blow up the auditorium on social media. Despite receiving calls from both the hall management and the police to cancel the show, no one contacted the person who made the threat. In contrast, he noted that in the US, the police would have apprehended the individual within half an hour, and such threats would be unlikely to occur.

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SQR Ilyas, Dipankar Bhattacharya, Digvijay Singh along with the female speakers | Courtesy: Nadeem Khan/Facebook

Besides hailing political prisoners as heroes, Dipankar condemned the judiciary for delaying hearings and denying bail, even when rulings are clear. The ML leader highlighted how communal violence in India frequently targets Muslims and drew attention to the misuse of draconian laws like TADA, which led to many wrongful imprisonments and deaths.

He compared the conditions in India, especially regarding political prisoners, to the oppressive situation in Gaza, criticizing the erosion of judicial independence due to political interference.

Personal Accounts of Incarcerated Activists and Their Families’ Struggles

Nargis Saifi, wife of incarcerated activist Khalid Saifi, opened the conference with a reflection on the justice system’s inconsistencies. She pointed out a recent court order stating that “bail is the rule, and jail is the exception,” questioning who the rule truly applies to. “It seems that the rule is only for those whom the system favours, like Kejriwal and Manish Sisodia. It was easy to send them to jail, and equally easy to secure their release. But no one is willing to listen to people like us whose trials haven’t progressed in over four years. Judges and courts keep changing whenever it’s time for a bail hearing. It feels like an endless wait,” she remarked.

Khalid Saifi was arrested in February 2020. His wife, who never stepped out of home alone, is relentlessly fighting for her husband’s freedom.

Agreeing with Nargis Saifi, Umar Khalid’s father, Syed Qasim Rasool Ilyas, voiced his deep frustration with the legal system and its selective application of laws. He highlighted how draconian laws like UAPA are being misused to trap ordinary citizens in endless legal battles, pointing to the repeated delays in Umar Khalid’s bail hearing. “Instead of the prosecution proving guilt, the accused have to prove their innocence under UAPA. This flips the entire justice system on its head,” he remarked. Ilyas also criticized the way fabricated cases under such laws keep individuals in jail for years without any progress in trials, even when the charges lack merit.

Shakra Begum, the mother of Gulfisha Fatima, conveyed her pain in just a few words. She shared how her daughter, who had pursued education to make something of herself, was imprisoned for simply raising her voice. With a heavy heart, she expressed, “I have full faith in the judiciary that we will get justice, but this is not right. We were illiterate. These are the consequences of educating our children. It would have been better if we had let them remain uneducated.”

She added, “Mujhe himmat nahi hai bolne ki, wahi bolti thi. Yeh kya ho gaya hai.” (I do not dare to speak; she was the one who spoke up. What has this come to?)

MBA graduate and activist Fatima wrote many notes, crafts, and poetry in letters to her friend. She has been languishing in jail since April 2020.

Supreme Court Senior Advocate Shahrukh Alam highlighted how laws like the UAPA disproportionately affect Muslims, with their names often singled out in the media and court cases. She pointed out the reluctance of political allies and civil society to directly address the discrimination faced by Muslims. Alam also criticized the selective labeling of protests, where some are seen as acts of national catharsis, while others are branded as terrorist conspiracies, questioning the criteria behind such distinctions.

Rajya Sabha MP Digvijay Singh said, “We have faith in the Constitution, but just as Hitler targeted the Jews, they have targeted Muslims from the very beginning. Anyone who speaks in favour of Muslims is labelled anti-national. This mindset is at the root of all these problems and remains a significant danger before us. The way this ideology has infiltrated every level and every field is a threat to our democracy and our Constitution. Their mask is on every face. How many of you know that the Rashtriya Swayamsevak Sangh (RSS) is an unregistered body? It has no registration, no membership, and no accounts. If someone is caught, they claim he isn’t a member. How can he be a member when there’s no membership? The same was said when Nathuram Godse was caught—he wasn’t their member. The issue is the same. This fight is long, and the way they have infiltrated every system, whether it’s the Intelligence Bureau, UPSC, judiciary, or All India Services, needs serious discussion.”

The Caravan Magazine Editor Hartosh Singh Bal said that these issues did not begin in 2014, recalling the 1984 Sikh massacre. He pointed out how Congress rewarded the policemen involved with promotions because they saw aligning with the government as its advantage. Muslim elite leaders of the Congress Party remained silent for 60-70 years in Uttar Pradesh. He questioned why it took the BJP’s rise to power for these leaders to realize the need for change. He further noted that while the Congress has now started addressing Sikhs by name, they have yet to explicitly mention ‘Muslims’ in their discourse.

Satirist Sanjay Rajoura voiced his deep disappointment over the imprisonment of intellectuals in India. He argued that if justice had been served after the 1984 Sikh riots, the violence in Gujarat in 2002 could have been avoided.

Farzana Yasmeen, sister of Meeran Haider, reflected on her brother’s five years of imprisonment, stating that he is behind bars because he stood up for the people’s rights. She shared how Meeran always found joy in the unity of those who raised their voices for his freedom.

Student leader and RJD Youth President of Delhi Meeran Haider was arrested in April 2020. His party has yet to take a stand for him.

Noorjahan, the mother of Athar Khan, described her son’s four-year struggle in jail, noting the 62 hearings in the High Court, all resulting in rejection. She expressed frustration over being denied video calls with Athar, who was unjustly punished for a hunger strike he never participated in. Noorjahan questioned whether the police officials who charged her son under UAPA would ever be held accountable.

Young Athar Khan was also arrested from Chand Bagh by Delhi police in July 2020. Besides him, Mohammad Saleem Khan, Shifa Ur Rehman, Shadab Ahmed, and Sharjeel Imam are also in jail in the same case.

The February 2020 Northeast Delhi riots had left 53 people dead and 581 injured. The Delhi Police had arrested 2,619 people in connection with the riots. Of these, 2,094 are currently out on bail, and 172 remain lodged in jail.

Karma, Confession, and Compassion: How Religions Embrace the Power of Forgiveness

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[dropcap]O[/dropcap]n the 8th of September this year, Jains observed Michchhāmi Dukkaḍaṃ (मिच्छामि दुक्कडम्) and 10 days later the Digambar Jains end this period with Kshamavani. This period of Paryushan is for daily fasting, inner reflection and confession — when they greet all saying: “Please forgive me with your full affection.

Jains greet their friends and relatives on these days saying “May all the evil that has been done be in vain.” It also signifies that “I am apologetic for everything if I have harmed you, knowingly or unknowingly, in any way by my action, my talk or my thought.” The phrase is an ancient Prakrit one and the Jain scholar Hemachandra gave it a symbolic etymological basis in his Yogasastra verse 3.124.

Jains insist that it is best to avoid bad karma and to clean the accounts of our deeds. The lesser the adverse balance of karma we have the less will be the damage — and we face better prospects in the next life. It should ultimately lead to salvation or liberation from this worldly life of any kind.
What do other religions do about hurt, repentance and apology?

The Bhagavad Gita teaches that forgiveness is a virtue that can heal and liberate the soul from the cycles of suffering. It asserts that when individuals choose forgiveness, they exhibit compassion and free themselves from the bonds of resentment. But Hindus have no specific occasion like the Jains — to beg for an apology, publicly.

Forgiveness is a vital Buddhist practice in both the bodhisattva and the arahant or liberation traditions – irrespective of whether or not there is repentance by the transgressor. The Buddhist practice of forgiving is basically a spiritual concern which is not founded on the premise of repentance like Jainism.

Islam teaches that Allah is Al-Ghaffur “The Oft-Forgiving”, and is the original source of all forgiveness Seeking forgiveness from Allah with repentance is a virtue. On Shab-e-Barat, a major event in the Islamic calendar, Muslims collectively worship and ask Allah to forgive their wrongdoings. The Holy Prophet had proclaimed that Allah would raise the status of whoever suffers an injury and forgive the person responsible — and take him to a higher degree and remove one of his sins.

The Jewish celebration of Yom Kippur or the Day of Atonement, the most solemn of Jewish religious holidays, is observed to expiate their sins and achieve reconciliation with God. Yom Kippur concludes the 10 days of repentance” that begin with Rosh Hashana (New Year’s Day).  The purpose of Yom Kippur is to effect individual and community purification by the practice of forgiveness of the sins of others and by sincere repentance for one’s own sins against God.

In Christian religions, the first Sunday before Lent that precedes Easter is called “Forgiveness Sunday”. It is observed more in Orthodox Churches, where each member of the community proceeds to the front of the church to ask fellow parishioners to forgive him or her. One by one, people bow to the person to say “Forgive me!” The other person responds: “God forgives. I forgive.” This is followed by extending hands and the kiss of peace — until each person has asked every other person for forgiveness, and the entire church is encircling the sanctuary.

A National Forgiveness Day was also started in Vancouver, Canada, by Christians from 1994 which was later named as the Global Forgiveness Day, fixed on July 7th. The main motto of the day was to forgive and to be forgiven.

In 2019, UNESCO recognised the Celestinian Forgiveness celebration in L’Aquila, Italy as an Intangible Cultural Heritage of Humanity. The annual ritual was inspired by Pope Celestine V, who issued a historical ‘Bull’ (order) in 1294 — as an act of partnership among different communities in Italy’s city and province of L’Aquila. The local communities undertake a ‘Forgiveness Walk’, with the lighting of the ‘Fire of Morrone’, accompanied by processions with drums, clarions and flag bearers — in true medieval style.

The traditional values of the celebration are forgiveness, hospitality, solidarity and peace are transmitted through tales told at home, in schools and in families. It is close to the community bonding festival of the Jains but while UNESCO has given international honour to the Italian Festival, our Jain ritual, which is much older, remains unrecognised.

संथाल परगना में बांग्लादेशी घुसपैठ के अपने ही आरोप को भाजपा ने अदालत में नकारा

Recognizing the Roots: Teachers Who Nurtured Kolkata’s Future Felicitated

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Kolkata: When the name of Junaid Kamal was announced, a 32-year-old man, with the help of two crutches, tried to stand up from his seat and began moving towards the stage to be felicitated at Asma Memorial Trust’s function. Soon, the fine art teacher was assisted in walking to receive a memento, a plant, and a set of notebooks and pens.

It was the first time in his 13-year teaching career that the art teacher, who is associated with four different organizations in Kolkata and serves the community, was recognized as a specially-abled person (left leg and right paralysed).

“I am thankful for the felicitation. For someone like me, it is not only difficult to study, but getting a respectable job is another challenge. Even when you succeed, it is rare that people appreciate it in this fast-paced life,” the Academy of Fine Arts graduate told eNewsroom.

Junaid was not alone; at least 15 retired educators, from both government and private schools, were also felicitated at the event.

Dr Umar Khyyam (70) of Maulana Azad College, Mobark Ali Mobarak (65) from Bankura district Urdu School, Nurul Hoda (62) of Kankinara Himayatul Ghurba High School (underprivileged), and Ashraf Ahmad Jafri (65) of Karaya School, Kolkata, were among them.

There were also current teachers, such as Afaf Jameel of Frank Anthony Public School, Sangita Gurung of Assembly of God Church School, Michael A Panja of GD Goenka Public School, Dr Khalid Hossain of Monu Memorial Institution (Kolkata), Debashish from Well and Gold, Md. Shahnawaz of Noble Mission School, Mubashshreen Shakil of KS Consultancy & Academy, Shaguta Adnan, who teaches French, and Manwar Sultana of Sir Syed English Medium School, among the total 80 teachers who were felicitated.

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The felicitated and the felicitetors together after Asma Memorial Trust’s event

Teachers from South Point, East West, Goenka, Albani Hall, Islamia, Mohammed Jan, Flair International, and Izma International schools were also honored.

Noor Alam, the founder of NEET Basket, who also established the Asma Trust in memory of his wife to promote value-based education and encourage those involved in it, told eNewsroom, “We used to celebrate Education Day on the birthday of India’s first education minister, Maulana Abul Kalam Azad. But this year, we started the celebration earlier and began by felicitating educators who have served society but have not received any recognition for it.”

Alam, the Rashtriya Shiksha Ratan Award winner also pointed out that during the felicitation, a plant was given to each honoree to symbolize how educators nurture children. Just as trees benefit society in many ways, a well-nurtured child can positively impact the community.

The chief guest, Indian Revenue Service (IRS) officer Shamsher Ahmad, who took voluntary retirement and started Crescent School in one of Kolkata’s ghettos—Topsia—shared his journey as an educator. “When I started the school in Topsia (in 2002), I decorated the building very well. People asked me why I was doing so. I told them that to build confidence in the Topsia students, they must study in a place that is not inferior to other major schools in the city.”

“In later years, to boost their confidence to appear for the Union Public Service Examinations, I used my contacts and made my school a center for the UPSC exam, which produces IAS and IPS officers. As a result, today our school produces doctors and students who pursue higher education after graduating from Crescent,” Ahmad said to the gathering.

Sangita Gurung of Assembly of God said a one liner for the teachers, “Teach what your preach and preach what you teach, is the motto remained in my career and it should be with every teacher.”

Dr Sarfaraz Adil, founder of Izma International School, reminded attendees of the importance of education in Islam and how it has been emphasized. “Getting an education is one of the fundamentals of Islam. It not only includes religious education but also opens doors to physics, astronomy, and chemistry. Before Islam, there was no scientific temperament in religion. Only the rich could study, but Islam made education accessible to everyone. Prophet Muhammad announced that any slave who learned and became educated would be freed. Later, a slave named Hazrat Barira became educated and declared that she should be freed, according to the Prophet’s word. And she was freed. Although it was difficult because she was married to an uneducated slave, she wanted her freedom and to be separated from her husband, so she was granted it.”

Dr Adil also had a message for today’s teachers: “Information is easily shared among students. So, what is important for teachers is to teach students skills and show them the practical significance of what they learn in life and society.”

A Comrade’s Journey: Sitaram Yechury’s Unwavering Dedication to Secularism and Social Justice

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[dropcap]T[/dropcap]he outpouring of grief, solidarity and condolence messages on the sudden demise of Comrade Sitaram Yechury, General Secretary of the Communist Party of India (Marxist) reflects the power of the Left intellectualism and politics beyond their traditional political base. It shows how the Left politics can’t be confined to merely parliamentary achievements. Still, its success lay in impacting the public, civic and intellectual space of the country and that was disproportionate to their success as political parties. That way, Sitaram Yechury’s death is a huge blow to not only the democratic progressive polity of India but It leaves a huge vacuum in the political spectrum, particularly in the left politics.

It is not that Sitaram Yechury was the tallest leader but he was one of the most pragmatic of the left leaders who had friends across political parties. Sitaram Yechury followed the school of Harkishan Singh Surjeet who had huge friends outside his party that led him to play a pivotal role in the formation of UPA-1. Surjeet was the man we needed today who could unite all the non-NDA political forces and Yechury as a Junior member to Surjeet had seen his political skills to negotiate through Congress, Samajwadi Party and other members of UPA. Surjeet’s death was a blow to the party at the national level though he was not a vote catcher he influenced the party’s base among the secular socialist political parties.

The Political Legacy of Sitaram Yechury and His Impact on Indian Left

After Surjeet’s death, the party’s two relatively young ideologues Prakash Karat and Sitaram Yechury were at the forefront of leading the party at the National level and the choice fell on Karat who was seen as a more dogmatic and impractical leader, unlike Surjeet. It was clear that the party was uncomfortable with his dogmatic positions and hence a more acceptable face of Sitaram Yechury became the General Secretary of the party. Today, the huge number of political leaders, activists, and intellectuals who came to pay respect to Yechury shows his reach beyond his ‘party’. Left parties and their strength are always visible whenever there is a crisis and therefore the cadre came in large numbers to bid adieu to one of their most beloved leaders.

Left politics in India has been active at the grassroots for years but unfortunately, rigidity at different levels forced its demise in numerous places. The traditional parties were being replaced by others who were able to understand the quest for representation among the most marginalized. The futile intellectual debate of ‘class-caste’ only proved the point of their opponent that the party is the biggest protector of the Brahmanical caste interests. Parties like CPI (ML) were spreading their base in Bihar and Jharkhand just because they understood this identity aspiration of the most marginalized and provided space to the communities. It is also a fact that you can’t blame one individual for the policies of the party particularly in the left parties where their state units are more powerful in many states than the central secretariat of the party.

A Pragmatic Leader Amidst a Shifting Political Landscape

Even with all criticism, left parties are not a one-man show and there is more democracy and discussion among them in comparison to any other political party claiming to represent the marginalized. There is still no messiah cult in the left politics, a need and demand for the colonial democracy that we are in.

Sitaram Yechury was not a mass leader but his impact on political opinion making was enormous. The power of the left despite shrinking remains in our social and cultural lives apart from various trade unions, academia and the political sphere. In the last decade, efforts have been made by not only the ruling party but many vilifying the left activists and leaders. As I said, there might be differences of opinion, their failure to include people from the margin in their decision-making bodies as well as the failure of the West Bengal model, the democratic left was still the need of the hour. Sitaram Yechury’s writings were sharp and well-explained. Frankly speaking, he was the face of the left politics in the last two decades who was articulate and much more comfortable in the north Indian politics of social justice in particular. Even when he hailed from the South, the ease with which he spoke Hindi was remarkable. While it is not my point that one must learn Hindi, the thing is, for a party leader who plans to work in the Hindi heartland, it is always great to be bilingual. That way, Yechury had commands like Comrade AB Bardhan in Hindi which made his writing and speeches understood by a very large audience in the Hindi heartland.

Whatever may be differences about individual opinion Sitaram Yechury proved that he did not have many faces whose private beliefs were the same as his political ideology unlike most of the Indian political as well as ‘intellectual’ class who are ‘revolutionary’ in public life but ‘reactionary’ and rigid in their private lives. He was the President of Jawaharlal Nehru University three times and one is sure that whenever the history of student movement and truly democratic characteristics of student politics would ever be discussed in India, Yechury’s contribution to student politics can never be omitted or discounted.

Personal Idealism and Contributions to India’s Social Fabric

One of the most vilified things in today’s India by the right-wing trolls on social media as well as Bania channels is interfaith marriages. Yechury spoke about his personal life for the first time in his last speech in Parliament in 2017, which could simply be termed as one of the finest speeches.

“I was born in the Madras General Hospital now called Chennai General Hospital to a Telugu-speaking Brahmin family. My grandfather was a judge, after the state reorganization the Andhra Bench of the state High Court went to Guntur (formation of Andhra Pradesh), so we shifted there in 1954, I was born in 1952. Shift to Hyderabad in 1956. My school education is in an Islamic culture that was prevalent in Hyderabad under Nizam rule in the early days of independence in 1956. I got my education there, then came to Delhi, to study there. I married a person whose father is a Sufi of the Islamic order whose surname is a Chishti, and whose mother is a Mysorian Rajput who migrated there in the 8th century AD. We are now in the 21st century. She is the daughter of these two, father and mother. A South Indian Brahmin-born family married to this lady what will my son be known as sir. What is he? Is he a Brahmin? Is he a Muslim? Is he a Hindu? What? There is nothing that can describe my son rather than being an Indian.”

These last sentences in the Parliament relate to those who are victimized and vilified simply because they are challenging the traditional system of marriages, moving beyond their castes and faiths and building up their dream based purely on the idealism of Baba Saheb Ambedkar, Periyar and Bhagat Singh. Unfortunately, the anti-caste movement would have promoted this kind of idealism but today in the age of deepening caste identities any alliance beyond your community might not be a politically fertile idea for all. Yes, for some, it might fetch bumper crops but not for all particularly when one partner is a Muslim. You suffer daily but Sitaram Yechury spoke from the heart and for those who have made their dreams as per this idealism.

It is important to understand that whether it is Marxism or Ambedkarism or any other idealism, dogmas take you nowhere. Ultimately, it is your way of life which matters more than anything.  Even when we criticize Marxists in India for being Brahmanical in nature, by his behaviour and the life that he lived, Sitaram Yechury was following the anti-caste idealism of Dr Ambedkar or Periyar. Frankly speaking, inter-caste marriages are still rare among Ambedkarites who should have been at the forefront of carrying out the mission of Baba Saheb. That way,

Sitaram Yechury might not have brought votes and seats to his party but he enriched our political idealism as well as civic spaces. Such voices are always required to remind us of our moral duties. It is also true that political activism is not always for power politics but is also meant to exert pressure on the ruling elite. Sometimes, you need conscious keepers for our society, otherwise, the so-called representatives of the people would act on the whims and fancies of the powerful corporations to protect their business interests.

As a true comrade dedicated to scientific rational thinking who lived a secular way of life. He donated his body for medical research. Again, despite all political differences, left leaders lived a life dedicated to scientific temperament and were relatively simple and honest than most of the political parties in today’s time. Sitaram Yechury’s last wish was honoured by his wife and journalist Seema Chishti and daughter who need kudos and appreciation.

Most of the time, the families decide against the wishes of the deceased and place their values on dealing with the dead body which ends up in exactly the opposite of the idealism of the individual passed away. It happened to many people because after the death their families performed all the religious rituals, they stood against all through their lives. At least, in his death, Sitaram Yechury as well as his family did not allow the death of his idealism dedicated to secularism, rationalist scientific thinking and humanist values.

Onam Celebrates Kerala’s Regional Autonomy, Contests Homogenisation

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[dropcap]T[/dropcap]hiruvonam represents the peak of the 10-day celebrations of Onam in Kerala and by Malayalis of all communities, all over the world. It is more than a festival of joy for  it represents the core of the great reconciliatory heart of India wherein all religions have pooled in. Malayalis welcome Onam with with joy and unbelievably beautiful flower decorations called Pookalam.

The roots of Onam lie in a Hindu sacred tale of how Vishnu, as Vamana Avatar, pushed the Asura king Mahabali deep into the earth. Like all such stories, they recall the victory of a great god or goddess over dark forces personified by some demonic Asura.

Hindu lore invariably portrays the Asura as someone evil who challenges the divine into a mortal combat. All tale describe what superhuman efforts the god or goddess had to undertake to overpower him. Depicting the Asura as a dark creature with a fearsome moustache reflected the prejudices of the fairer section in Aryavarta and their insecurities about the ‘darker’ indigenous people of India.

Ramayana marks the destruction of a Rakshasa, while Durga Pujas emphasise the Devi’s triumph over Mahishasura. Where killing Asuras is concerned, it is little Balagopala who gets the first prize for the maximum number — from Putana to terrible Asuras Trinavarta, Bakasura, Aghasura, Vyomasura, Keshi and many more.

But Malayalis have always been different and Onam represents a brilliant example when they actually celebrate a defeated ‘demon’ — much more than the victor. The entire state and all sections of the people believe the defeated Mahabali is actually the real hero and have they organise the grandest of feasts in his honour.

Though Mahabali came from an impeccable Asura lineage, he just does not fit into such an antagonistic bracket. His great grandfather, Hiranyakashipu was a terror until he was vanquished by Narasimhama, but Prahlada, was a Vishnu-worshipping Asura — though he too suffered because of the jealousy of the gods.

According to the Kedara Kanda of the Skanda Purana, reiterated by Krishna in the Mahabharata, Prahlada’s son and Mahabali’s very generous father, Virochana, was tricked by Indra disguised as a Brahman into offering his own head. We need not repeat how the wise and just king of Kerala, Mahabali, was also artfully led by Vishnu, dressed as a Vamana and pushed into the netherworld.

What emerges from these tales is that the Asuras had enviable skills and strength, and when threatened, gods often resorted to subterfuge to win. But it is only in Kerala that Karma visits as Onam, because people celebrate the victim. That look forward to the annual return of their virtuous king, Mahabali, and not Vishnu’s overlordship over him.

In 2016, when the BJP attempted to ‘mainstream’ Onam, whatever that means, and wanted to celebrate Onam as Vishnu Jayanthi, rather than as Mahabali’s festival — the proposal was met with popular anger. It was roundly rejected by Kerala and the homogenisers of Hinduism are still wondering why on earth do they celebrate an Asura.

At present, Dalits and subaltern groups have started  celebrating and deifying Asuras, Rakshasas and other anti-heroes of Hindu lore. Decades ago, Periyar had attacked the Ramayana and upheld Ravana as the hero. Now some Dravidian groups are bent on valorising Narakasura who was vanquished by Krishna. Ravana has, incidentally, been worshipped for ages by certain traditional groups in several parts of India — Mandsaur, Gadchiroli, Bisrakh, Kangra, Mandya, Kakinada, Kolar and even Jodhpur. while JNU’s Mahishasura’s festival also hits headlines.

Mahabali’s tale is quite similar to the Greek one of Prosperine who is permitted to come once a year from the underworld to see her mother Ceres, the goddess of corn and harvest.

We must recall that it was not force or conquest, but the spirit of accommodation that had brought together so many different, widely-varying and contesting communities in India. The process required centuries of patience and tolerance, as adjustments were made with local deities and beliefs. Even Asuras were  equated with Devas, as descendants of Kashyap, through two of his wives, the sisters Aditi and Diti, but they continue to be on the receiving end.

Onam of Kerala and Jagannath in Puri represent the two most effective focal points that united a whole people. In Odisha, the very plebeian wooden stump worshipped by the tribals was ultimately elevated as the highest god of the universe, Jagannath. Bengalis celebrate Durga with demonstrative non-vegetarian fare instead of worshipping Ram with strict vegetarianism during Navaratri. This is another effective demonstration of regional autonomy and local unity. All of these are contrarian in nature and contest the myopic view that all of India needs to be standardised and homogenised.

But the best part of Thiruvonam is the bonhomie and enjoying the really delicious 25-course Sadhya lunch.

Charming Politician or Elusive Leader? A Journalist’s Journey with Sitaram Yechury

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[dropcap]1[/dropcap]994.  One of my first assignments was in the Bengaluru Press Club as a cub reporter for the Times of India, at that point, the number 4 English newspaper in the city. Sitaram Yechury held a press conference and I don’t remember the topic. I took down notes dutifully and asked a question that he had avoided answering till then. His eyes twinkled and he responded.

After the PC ended, he paused and asked me which paper I belonged to. And then asked, “How is the TOI doing here in Bengaluru?”

“Like the CPM,” I said. He was delighted. “Number 4,” I clarified and we both grinned.

My next interaction with Yechury was nearly 15 years later. I was assigned Left Parties in UPA II as my beat in New Delhi for Mail Today. I had a couple of colleagues sneer and say hah, they’ve given you a deadbeat, no stories from there.

It was a difficult beat to generate stories from, but it was fun because of the challenge. The plus side was, that every speech I had to listen to was wonderfully articulated and entertaining. The Left was and still is chock-full of fascinating speakers. I had the luck of listening to AB Baradhan who could give AB Vajpayee a run for his money in Hindi articulation, language, poetic inferences and deep philosophy.

I also got to interact quite a lot with Yechury, Prakash Karat and A Raja (CPI) among others.

This was the height of the Karat-Yechury rivalry. They were comrades too, no doubt, and backed each other. But to a political reporter, it’s the factions and divisions that fascinate. In formal interactions, neither would indicate or give an inch of their opinion of the other. Informally, sometimes, things would slip out — that couldn’t be reported, but always gave context for other stories.

Yechury’s charm was his biggest plus, his ability to laugh to deflect. Similar to JH Patel in some ways. It also meant that he was hard to pin down, hard to contradict and hard to hold accountable. He never did say anything that he would have to take back, but pinning him to answers or getting “news” from him  (not humourous or dogmatic statements) was a big challenge.

One story that I did was based on an RTI reply that Subhash Agarwalji got, that identified all the ‘crorepati’ politicians. Imagine our absolute shock and greedy “news” glee when we found that Yechury was listed. We happily published the story (in those days, any politicians were the enemy that journos had to show up. It was a different era of journalism and this story and glee was in keeping with those times).

Yechury called us the next day, very unhappy. “I hold a 1/16th share of an inherited bungalow from my great grandfather and that property is notionally worth more than a crore. How can you people put me on the list of crorepatis?” he asked.  We of course brushed it off, but I now think we were very unfair to the man, who did indeed live the simple life of the communist leader to the extent possible.

But he was not the typical communist leader. He battled that “taint” of being “elite” all through. He was liked and disliked, inspiring both awe and jealousy both inside his party and outside.

He didn’t like me much after that story and yeah, I don’t think I can blame him, though all I did was what we thought was good journalism, those days.

I will say that the comrade lived his life well and sincerely wanted the best for all people. I respected him and been lucky enough to meet that kind of politician. I wish that the next generations of journalists could get a chance to meet politicians like Sitaram Yechury.

Demolition’s Devastation: Akbar Nagar Children Lose Homes, Hope and Education

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Vasant Kunj (Lukhnow): “Chahte the bahut kuch karna, par sare sapne hi tod diye, kya karein ab? (I wanted to achieve so much, but all my dreams have been shattered. Now, what can I do?),” 10-year-old Mohammad Shahid commented while wandering the streets of Vasant Kunj in the heated afternoon. His face turned pale when asked about his studies.

“I was a bright student at Iram Public School. My education was discontinued when we moved to Vasant Kunj after the demolition of our home in Akbar Nagar. The school was close by and had Diwali and Independence Day programs, things that can’t happen anymore. What will I become without studies?”

Several children in Vasant Kunj of Lucknow share similar stories of heartache. With their homes demolished, they have not only lost their shelter but also their education leaving their dreams shattered. They complained about no schools in their new locality.

The Lucknow Development Authority in June demolished 1800 buildings including 1,169 houses and 101 commercial establishments in Akbar Nagar locality, displacing approx 12000 population including children, women and elderly. Akbar Nagar has Nazul type land, which means it is government own non-agriculture land. The anti-encroachment drive to develop the Kukrail Riverfront into an eco-tourism hub left hundreds of families in a state of helplessness. Both the High Court and Supreme Court had upheld the government’s decision. The displaced residents were relocated to small flats in the Vasant Kunj area under the Pradhan Mantri Awas Yojana (PMAY). The distance of Vasant Kunj, from Akbar Nagar is 17 kilometers. They say, in 20 kilometers in India, languages get changed. So, for Akbar Nagar residents, their life changed (for bad) in the name of development. Here it is how?

Struggle for education 

Many orthodox families didn’t allow their girls to study, but they made an exception since the school was close to Akbar Nagar. Now that Vasant Kunj is far from the school, the girls are no longer allowed to continue their education. Some girls are rebelling against their families to continue their education, cycling 15 km to school. However, they remain unsure about how long they can keep up with this routine.

demolitions in akbar nagar vasant kunj lukhnow bulldozed homes
A barbar shop erected near the PM Awas buildings in Vasant Kunj | eNewsroom

Sanaya studies at Rajat School, 25 kms away, and it takes a lot of time to get there and often gets scolded by teachers for being late for school. ‘Hindu students make fun of me because my home was demolished. They say “You were living on Nazul land.” It was a Muslim area—that’s why it was demolished. My parents don’t want me to study but I’ve forced them. I’ve even been slapped for it. My brother takes me to school by rickshaw which is why I’m able to go. Girls in my caste don’t study, and people taunt me, saying a girl’s place is in the kitchen. I’m only allowed to finish high school, nothing more. It would have been easier in Akbar Nagar. My parents don’t trust me but I have confidence in myself. I’ll never get that freedom (Kabhi nahi milegi azadi). Other girls don’t want to humiliate themselves by telling their stories. I want people to know about me. My mother says we could have studied if our home hadn’t been demolished.”

The larger picture is bleak. A report sent by the state government to the union education ministry in September 2021 said that More than 35 percent of children drop out after class 8 in 13 districts of Uttar Pradesh. The report shows that only 87% of students who completed grade 8 in the previous year moved on to grade 9 in 2019-20. For girls, the transition rate is even lower at 81.5%, and in 13 districts, less than 65% of girls made it from elementary to secondary school.

Seema has lived in Akbar Nagar since childhood. Her mother passed away due to stress about home. Others died too— a man hanged himself, and another jumped off a building. She studied until the 8th grade and then enrolled in Iram Madrasa for a six-year course. “I completed four years but Akbar Nagar was demolished just when I had two years left. I feel wasted now. Na hi hum Hindi, angrezi padh paye aur na Urdu (I couldn’t study Hindi, English or [Urdu]). This numb feeling has left me with nothing. The government talks about ‘Beti Bachao, Beti Padhao. Beti ko to padhne hi nahi diya’ (They didn’t let me study). My nieces travel 15-16 km to school by van, but I had to stop studying.  It costs a thousand rupees per child each month, plus fees. I’ve had to sacrifice my education for the little ones. I had hoped to pay tuition after finishing my studies. Ab irada hi khatam ho gaya hai (I have no intentions). With Akbar Nagar gone, my determination is gone too. What’s our future now? My childhood and memories died with our home,” Seema stated.

Uttar Pradesh consistently ranks last among large states in NITI Aayog’s School Education Quality Index (SEQI).

The irrigation department in July marked the houses in Pant Nagar, Indraprastha Nagar, Abrar Nagar, and Rahim Nagar as falling within the 50-metre floodplain area of the Kukrail River. Thereby, prohibiting construction in the area.

However, the Uttar Pradesh Chief Minister Adityanath who is often found boasting “bulldozer” or known as “bulldozer baba” dropped the idea after protests from residents.

demolitions in akbar nagar vasant kunj lukhnow bulldozer homes
A chicken shop near Vasant Kunj | eNewsroom

Unemployment soars

A vegetable vendor Mohammad Salman is struggling to make a living. He is not even earning 25% of his previous income. Salman said most of the people in helplessness have become fruit and vegetable vendors in Vasant Kunj. “We used to buy as customers but now we are the ones selling. Earlier, different people bought from us—office workers, labourers, outsiders. It was a bustling market on the road. Since this is a remote and isolated place, most people seeking livelihoods have become sellers. Who will buy when everyone is selling? It’s even hard to find labour work here. It feels like we’re herded in a circle, just surviving among ourselves,” Salman said.

He continued, “We can’t even afford to send our kids to school. It’s their age to study but they roam the streets. Let alone pay fees, we don’t even have enough to get them admitted to school. People say, ‘He’s poor, he’ll make his children illiterate.’ But it’s not us—it’s the situation we’ve been forced into. We had income in Akbar Nagar, our children were studying, and we were happy to spend on their education. Yahan to 20 rupees kamane mein bhi bahut zillat hai (Earning even Rs 20 is a struggle here).

People say, ‘Like father, like children—both uneducated.’ When we don’t earn, of course, our children will end up illiterate. We can’t meet our basic needs. We manage somehow when our kids or wives fall sick but who will take care of the family when men fall ill? We can’t even afford to get sick. The real problem here is earning.”

Meanwhile, the housing crisis continues to worsen. According to a 2024 estimate by the Housing and Land Rights Network (HLRN), over 1,53,820 homes were demolished in 2022 and 2023, leading to the forced eviction of more than 7,38,438 individuals across India. From 2017 to 2023, evictions affected over 1.68 million people, with the numbers rising steadily—1,07,625 in 2019, 2,22,686 in 2022, and 5,15,752 in 2023.

Women and the elderly face safety and accessibility

Women too face new challenges. “We were never worried about women’s safety in Akbar Nagar. It was a market area where we could go out alone and return late without fear. We feel scared here as soon as it gets dark— for ourselves and our children. The windows don’t have glass, the roads become deserted, and there are trespassers. We can’t leave our girls alone. We had a sense of security in Akbar Nagar where even neighbours would watch over the children. They’ve mixed people from different areas making the atmosphere unsettling. Their behaviour is uncivilized. Who can we trust?

Akbar Nagar had everything—schools, hospitals, and a nearby market. It was within walking distance. There’s not even a medical store for emergencies. I’ve had to stock up on medicines just in case. And what about the girls going to Karamat for education? Has anyone thought about how they’re managing? We live in fear. Who is looking out for our safety?” asked Rehana carrying a newborn in her lap.

The situation is dire for the elderly in Vasant Kunj. “I have knee pain due to my age. I can only leave the house for hospital visits, which are miles away. There is no lift facility. Climbing back up to the fourth floor is exhausting; I have to rest on each floor. The hospital is far away, and travelling there costs a lot. We often don’t have water and when it comes, it’s too dirty to drink without filtering. In Akbar Nagar, we could at least get water from our neighbours. Here, there’s no mosque or madrasa for the children, and we don’t even hear the call for namaz,” said an old lady catching a breath.

Maharashtra’s Political Puzzle: Thackeray, Pawar, and Congress Jockey for Power

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Delhi/Mumbai: With just two months to go for the Maharashtra assembly elections, the readjustment and realignments in both Maha Vikas Aghadi and the ruling National Democratic Alliance are evident.

The seat-sharing talks and the evaluation of the Lok Sabha results have forced key allies to take a closer look at their current situation and future politics.

The MVA composed of Shiv Sena UBT led by Udhav Thackray and Congress and Sharad Pawar’s Nationalist Congress Party is the most incongruous alliance. But the alliance formed by the compulsions of survival in the face of the Bharatiya Janata Party’s sustained onslaught clicked in the Lok Sabha polls to inflict heavy losses on the BJP. But the biggest gainer in the churn was Congress which thrashed the saffron brigade in Vidarbha and Marathwada.

Shinde’s Sena incurred the least damage. While SS UBT managed to just about retain its hold.

But that was the general election story. When these parties approach the assembly elections, the UBT Sena, is pushing for a BJP sort of arrangement with the Congress and the NCP wherein the regional party (in this case SS UBT) has the preeminent role, while the national parties get to contest the larger number of seats in the Lok Sabha election.

The concerns in Sena also stem from how this coalition may metamorphose in the days ahead. Especially, if the NCP (Pawar) and Congress together come closer to the halfway mark. That will make Sena UBT’s position vulnerable, almost redundant in the alliance.

It is precisely for this reason Shiv Sena UBT is pressing for the declaration of a CM candidate. And they want Uddhav Thackeray to be the face of the non-NDA alliance. It is an assurance of sorts that Sena wants the leadership of the alliance in the state will rest with its leader irrespective of the strength of each alliance partner.

NCP Pawar and Congress are in no mood to relent now. They will cross the bridge when there is a need.

This is why Sharad Pawar has openly said that the CM will be decided after the elections. And MPCC chief Nana Patola has clarified that the current priority for the party is to dislodge the NDA from power.

These statements, obviously have not gone down well with UBT Sena. Its chief Uddhav Thackray skipped the unveiling of the Congress stalwart Patang Rao Kadam last week in Sangli where top Congress leaders including Rahul Gandhi were present.

In the ruling alliance too, the realignment of forces is evident.  Here, Ajit Pawar’s NCP is the odd one out. And there is a clear turf war between Pawar and Sinde-Fadnavis to appropriate credit for the social sector schemes launched by the government.

Shinde’s ministers have openly criticized Ajit Pawar. RSS mouthpiece has questioned the logic of aligning with the breakaway NCP group.

Now, after Ganesh Chaturthi, a fresh churn in Maharashtra politics will be heard soon.