Vivekananda also emphasised that the message of Jesus of Nazareth was meant for all of humanity, showing us the path of truth. As he put it, “In him is embodied all that is the best and greatest in his own race, the meaning, the life, for which that race has struggled for ages; and he himself is the impetus for the future, not only to his own race but to unnumbered other races of the world.”

While Swamiji was deeply respectful of Jesus Christ and acknowledged that His message was universal, he did not fully engage with the core aspects of Jesus’ teachings, particularly His focus on addressing the profound inequalities of the material world and His sacrifice for the downtrodden.

Rather than confronting these real-world issues, Swamiji sought to place Christ in the framework of a “Great Soul,” interpreting His life and teachings through the lens of his own Vedantic philosophy. In simpler terms, Swamiji seemed to suggest that the message of Jesus was essentially an articulation of the non-dualist Vedantic thought that he himself espoused.

Although Swamiji praised Jesus extensively in his lecture, a significant part of his effort was spent creating an artificial binary between the East and the West. Influenced by Orientalist writings, Vivekananda appeared to present an East-versus-West dichotomy to a Western audience in the early twentieth century. During this time, rapid industrialization had unsettled many Europeans, prompting some to seek solace in the “spiritual” East. The Western fascination with Swamiji’s words should be understood within this historical context.

In his lecture, Vivekananda strongly argued that Jesus belonged to the Eastern world (Asia). He went even further, boldly claiming that all great souls and incarnations originated in the Orient. As he stated, “No wonder, the oriental mind looks with contempt upon the things of this world and naturally wants to see something that changeth not, something which dieth not, something which in the midst of this world of misery and death is eternal, blissful, undying. An oriental Prophet never tires of insisting upon these ideals; and, as for Prophets, you may also remember that without one exception, all the Messengers were Orientals.”

However, Vivekananda failed to recognise that human races, religions, and spiritual practices are not confined to a specific region. People live beyond the Oriental world, practicing a wide range of faiths and relating to God in diverse ways. Even the concept of God is not central to some religions. Some faiths possess sacred texts while others have no history of revealed scriptures. These complex sociological and theological practices were overlooked by Vivekananda in his effort to create a sharp distinction between the Oriental and Occidental worlds.

Vivekananda extended this argument further, making the unsubstantiated claim that European society is primarily “political,” while the Eastern world is “religious.” According to him, “‌The voice of Asia has been the voice of religion. The voice of Europe is the voice of politics.” To support this view, he asserted that “the voice of Europe is the voice of ancient Greece.” He also suggested that because the ancient Greek civilization was primarily focused on the material world, its profound influence on Europe led the continent away from religion.

As he explained, “The Greek lives entirely in this world. He does not care to dream. Even his poetry is practical. His gods and goddesses are not only human beings, but intensely human, with all human passions and feelings almost the same as with any of us. He loves what is beautiful, but, mind you, it is always external nature; the beauty of the hills, of the snows, of the flowers, the beauty of forms and of figures, the beauty in the human face, and, more often, in the human form—that is what the Greeks liked. And the Greeks being the teachers of all subsequent Europeanism, the voice of Europe is Greek.”

Vivekananda largely overlooked that an influential segment of the Western world had claimed the Greek tradition as part of its own cultural heritage. However, the image of Greece has shifted throughout history; some scholars argue that Greece was once viewed as a part of African civilization. Moreover, the dominant discourse in post-Enlightenment Western civilization has often failed to acknowledge adequately the influence of Islam and other non-Western traditions on the rise of Europe.

It appears that Swami Vivekananda spoke within the framework of the dominant European narrative, which positioned Greek culture as the foundational heritage of post-Enlightenment European civilization. However, he gave this argument an intriguing twist by attributing Europe’s secular outlook to the ancient Greeks, claiming this to be the primary cause of Europe’s distance from religion.

The binary opposition that Swamiji established between the religious East and the materialistic/secular West profoundly influenced India’s nationalist movements and post-independence politics. Decades later, when Rabindranath Tagore delivered his lectures on nationalism, he appeared to draw on a similar logic, explaining societal phenomena through binary oppositions. In his lectures, Tagore framed a dichotomy between the social and the political, famously stating, “Our real problem in India is not political. It is social.”

While Swamiji rejected both Greek and European modes of thought, he crafted his own version of religion, which he saw as complementary to the teachings of Jesus. For Vivekananda, religion was crucial in Asia, uniting people despite their differences. Although the unifying role of religion cannot be denied, Swamiji’s lecture overlooked that this so-called religious solidarity is often fractured along caste, class, and gender lines. In other words, divisions by caste, class, and gender are frequently obscured by ruling elites who use religion as a tool to artificially forge unity.

Claiming that people in Asia are inherently religious, Swamiji argued that, unlike the Greeks, Asians are not confined to the material world but instead seek to transcend it, looking for something immutable and indestructible. Drawing on Vedantic philosophy, he suggested that religious individuals in the East go beyond the empirical world in search of “the changeless.”

In his depiction of the religious individual, Vivekananda presented a figure who disregards the material world, focusing instead on what is eternal and imperishable. In contrast, materialist and Buddhist philosophies critique this denial of the material world, emphasizing the dynamic nature of existence. Interestingly, even Jesus Christ—who fought for the rights of the poor and challenged social injustices—is appropriated within the broader Vedantic framework.

In my reading of Vedantic philosophy, I find that it contains some elements of equality, particularly in its belief that God resides within all beings. Since it claims that every individual embodies God, Vedanta has the potential to broaden the social foundation of Hinduism.

Vivekananda expanded on this concept in his lecture, emphasizing that God resides within the soul of every person. This aligns with the message that all are children of God. He expressed it as follows: “As man advanced spiritually, he began to feel that God was omnipresent, that He must be in him, that He must be everywhere, that He was not a distant God, but clearly the Soul of all souls. As my soul moves my body, even so is God the mover of my soul. Soul within soul. And a few individuals who had developed enough and were pure enough, went still further, and at last found God.”

However, the limitation of this perspective is its failure to address social inequality. If all are embodiments of God, then how do we define the oppressed and the oppressors? In other words, Vivekananda’s religious theory acknowledges the existence of sorrow but does not consider the causes of sorrow in the world. To escape from sorrow, Vedantic philosophy suggests transcending the material world. Yet, the philosophers of oppressed communities urge people not only to examine the roots of inequality but also to actively work toward eliminating them. The life of Jesus, as the Messiah of the downtrodden, offers numerous examples of the fight for an egalitarian world—an aspect that Vivekananda overlooked in his Los Angeles lecture.

[The author holds a PhD in Modern History from Jawaharlal Nehru University, New Delhi. His research focuses on minority rights and social justice. Email: debatingissues@gmail.com]

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The post How has Swami Vivekananda looked at Jesus Christ? appeared first on SabrangIndia.

Justice Monga allowed the petition and quashed the impugned FIR No. 239/2024 dated July 6, 2024 lodged at Police Station Purani Abadi, district Ganganagar (Rajasthan) registered against the Tajender Pal Singh and emphasized that this provision should not be misused to stifle legitimate dissent. It clarified that only deliberate actions with malicious intent would fall under its scope, specifically those that threaten India’s sovereignty, unity, and integrity.

The Court stressed that Section 152 should be applied cautiously, ensuring it aligns with the right to freedom of speech and expression. It noted that there must be a clear connection between the speech and the likelihood of rebellion for such provisions to apply. The Court further observed that this provision should act as a shield for national security, not as a weapon to suppress dissent.

Background

In the case, the complainant asserted that Tajender Pal Singh, the petitioner, posed a threat to India’s integrity and sovereignty, which led to the filing of a police complaint. This complaint was subsequently converted into an FIR, which the petitioner sought to challenge. Tajender Pal Singh, who identifies himself as a preacher of the Sikh religion, claimed to be officially appointed by the Sikh Gurudwara Prabandhak Committee, Amritsar, as the coordinator for the Dharam Prachaarak Committee in Rajasthan. However, he contended that the complainant was a proxy planted by a rival from another Gurdwara to misuse state machinery and settle personal scores. The petitioner denied the allegations, arguing that they were baseless and part of a vendetta.

The petitioner filed the Criminal Misc. Petition seeking the quashing of FIR No. 0239/2024, registered on July 6, 2024, at the Purani Abadi Police Station, District Ganganagar, for alleged offenses under Sections 152 and 197(1)(c) of the Bharatiya Nyaya Sanhita, 2023. The complaint alleged that on July 5, 2024, the petitioner posted an audio-video recording on Facebook from Baba Deep Singh Gurudwara, in which he reportedly expressed sympathy for Amritpal Singh. The complainant accused the petitioner of spreading anti-national content and inciting public unrest.

Decision of the High Court

After hearing arguments from both parties, the Court ruled that Section 152 of the BNS must be applied with caution, in alignment with the fundamental right to freedom of speech and expression. The Court emphasized that to invoke this provision, a clear and imminent connection must exist between the speech and the likelihood of rebellion.

The Court also dismissed the charges in the FIR under Section 197, BNS, noting that an expression critical of government actions, without inciting violence or hatred, does not fall under the scope of this section. Section 197, BNS, aims to safeguard national integration by criminalizing actions that promote disharmony, enmity, or hatred. However, the Court clarified that merely the potential of causing disharmony is not enough to establish intent, especially in the absence of concrete evidence.

The Court called for proper judicial oversight and clear guidelines to interpret terms like “disharmony” and “ill-will” to prevent this provision from being misused as a tool for suppressing dissent. It stressed the need for enforcement authorities to exercise restraint to ensure constructive dialogues and political dissent are not stifled.

Regarding the video at the centre of the case, the Court acknowledged that the video, made in Punjabi, could potentially be misunderstood due to the directness and expressive nature of the language. However, it concluded that there was no malice on the part of the speaker. The Court observed that colloquial Punjabi, with its vigor and directness, might unintentionally come across as offensive. For a statement to be criminalized, there must be substantial evidence of malicious intent or public harm, not just subjective offense. Merely perceiving a statement as offensive is insufficient without tangible proof of public repercussions or intent to incite unrest or violence.

“Colloquial Punjabi, with its rich and expressive nature, can invariably come across as offensive, even when no malice or intent to offend is present. This characteristic stems from the inherent directness and vigor of the language, which may sometimes be misunderstood. However, for such expressions to be deemed criminal, there must be demonstrable public repercussions or substantive evidence indicating deliberate malicious intent (mens rea) to commit any public unrest or incite violence. Merely perceiving a statement as offensive is insufficient without a broader context or tangible harm to substantiate the claim” the bench observed.

With regards to the retrospective application of the Sanhita, Justice Monga said that, “In my opinion, the substantive penal provisions of the BNS, 2023 [in this case section 152 and sections 197(1) of the Bhartiya Nyaya Sanhita, 2023] cannot be retrospectively invoked against the petitioner for the so-called criminal acts done or committed before 01.07.2024, the date of it’s coming into force.”

The judgement of Rajasthan High Court dated 16.12.2024 can be read here

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Similarly, in Ludhiana, Punjab, local political leader Sonu Singh Rajput confronted a Christian pastor conducting prayers in a private home, accusing him of religious conversion. This attack, under the guise of “protecting traditions,” highlights a troubling trend of using the holiday season to harass religious minorities.

In Rajasthan, protests have erupted in Jaisalmer and Jodhpur, where VHP leaders and Bajrang Dal activists have targeted schools for celebrating Christmas. They accuse the institutions of promoting religious conversions, with protests escalating to the destruction of event posters and public displays of hostility. Meanwhile, in Mathura, Uttar Pradesh, a controversy has unfolded over dressing the idol of Lord Laddu Gopal in a Christmas outfit, with right-wing groups condemning it as an attack on Hindu traditions.

These incidents reflect a growing wave of religious intolerance, where Christmas celebrations are increasingly seen not as a cultural or religious event, but as a battleground for wider political and communal struggles.

Palakkad, Kerala: two VHP leader arrested

On December 22, 2024, in Palakkad, Kerala, the peaceful celebration of Christmas at a government school was marred by the actions of three local activists from the Vishva Hindu Parishad (VHP) and Bajrang Dal. A group of activists, led by Vadakkumthara K Anilkumar, Manamkuzhi Sushasanan, and Thekkumuri Velayudhan, stormed the Government Upper Primary School in Nallepilly. They verbally abused the headmistress and teachers, questioning the celebration of Christmas while insisting that other religious festivals like Sri Krishna Jayanthi should also be given equal importance.

According to Indian Express, VHP leaders accused the school of promoting one religion over others and disrupted the Christmas carols, questioning why the children and teachers were dressed in Christmas attire. The situation escalated as the trio intimidated the staff and students with aggressive language, creating a tense and hostile atmosphere. The police quickly intervened, and the three activists were arrested, charged with disrupting public duties and making threats. The accused VHP leaders were booked under BNS sections 329 (3), 296 (b) and 351 (2) and 132, said police. The school’s PTA president K Muraleedharan said such an incident should not have happened at a school in Kerala.

The state BJP leadership, while attempting to court the Christian vote ahead of elections, remained conspicuously silent about the incident, leaving many to question their stance on religious tolerance.

Ludhiana, Punjab: political leader harasses Christian pastor

In Punjab’s Ludhiana, Christmas celebrations also faced opposition, not from religious extremists but from political figures. On December 20, 2024, Sonu Singh Rajput, a local Congress leader, confronted a Christian pastor who was conducting prayers at a family’s home. Rajput accused the pastor of attempting religious conversion and insisted that such prayers would not be permitted in the area.

 

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This confrontation highlights a worrying trend where the festive season is being used as an opportunity to attack religious minorities under the guise of ‘protecting’ traditions. While the harassment of a pastor praying in a private home may seem trivial to some, it represents a broader issue of how the public space is increasingly becoming unsafe for people to freely practice their religion, even in the privacy of their homes. Rajput’s actions reveal an atmosphere of fear and suspicion surrounding minority religious practices in regions where political leaders fuel communal discord for personal gain.

Jaisalmer, Rajasthan: opposition to Christmas celebrations in Schools

On December 23, 2024, a delegation of VHP functionaries met with the Jaisalmer district collector, registering their protest against what they deemed “conversion attempts and religious disrespect” by missionary schools. The delegation expressed concern over schools organizing Christmas programs and dressing students as Santa Claus, arguing that such practices promoted religious conversion.

Lalu Singh Sodha, the VHP’s district secretary, accused the schools of indoctrinating students with Christian ideologies and using the festive occasion to push religious conversions. The VHP’s opposition to Christmas festivities is not just about the religious aspect but also the cultural significance it holds in schools across India. He said that “Despite the schools here having 98% Hindu students, festivals such as Ram Navami, Krishna Janmashtami, Diwali, Holi and Raksha Bandhan are not observed,” as Times of India reported.

Mathura, Uttar Pradesh: anger over Laddu Gopal’s Christmas outfit

In the holy city of Mathura, the birthplace of Lord Krishna, right-wing leaders have raised a storm over a seemingly harmless act: dressing the idol of Lord Laddu Gopal in a Christmas outfit. Kanhaiya Agarwal, the president of the Vishva Hindu Parishad in Mathura, has publicly condemned the practice, calling it an attack on Hindu traditions. According to Agarwal, dressing Lord Krishna’s idol in Christmas attire was an attempt at religious conversion and an insult to Sanatan Dharma.

Mathura-Vrindavan is a sacred site for millions of Hindus who visit to worship Lord Krishna and Radha Rani. The dressing of the Laddu Gopal idol in Santa Claus outfits, some argue, symbolizes a broader attempt by missionary groups to merge Hindu and Christian symbols, which they see as undermining the purity of their traditions. While others see this as a harmless cultural exchange, it has ignited deep anger and division among the locals.

The Vishva Hindu Parishad and Bajrang Dal have called for an immediate halt to the sale of such outfits and warned that their activists would take action to prevent the further “desecration” of Hindu deities.

Jodhpur, Rajasthan: Bajrang Dal protest against Christmas celebration in School

In Jodhpur, Rajasthan, a Bajrang Dal protest on December 23, 2024, turned into an act of aggression against a Christmas program in a private school. Protesters tore down and burned posters advertising the event, citing concerns over religious conversions being promoted under the guise of Christmas celebrations. The Bajrang Dal activists gathered outside the Siwanchi Gate school, demanding an end to what they called the “conversion agenda” of Christian schools.

 

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The incident reflects an increasing suspicion among certain groups towards the Christian community’s motives during the holiday season. The burning of posters, the disruption of school events, and the fear of conversion are all tactics being used to enforce a strict divide between religious communities.

However, the increasing wave of opposition to Christmas celebrations across India is a deeply concerning development that threatens the communal harmony and mutual understanding that have long defined the country’s diverse cultural fabric. From Kerala to Punjab, Rajasthan, and Uttar Pradesh, right-wing groups have targeted the festive season, disrupting school events, harassing religious figures, and spreading unfounded accusations of religious conversion.

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The post Christmas under siege: right-wing target Christmas celebrations across states, Punjab, Rajasthan, Uttar Pradesh and Kerala appeared first on SabrangIndia.

My father was very fond of catching some strange kind of films shown on Doordarshan on Sundays, which didn’t fall into any of these categories We didn’t have television set at home in those days, not till my senior school days. My father used to go to friendly drawing rooms with TV sets (a rarity those days) to watch along with a neighbourhood, (quite common) these out of the box kind of films.

One day, he took me along. An obscure black and white film , with the kind of village I had not seen in commercial Hindi cinema (the real kind), with characters who looked too ordinary and too normal (my reference points were very glamorous and very large in attitude, declamation and action) going around, doing day to day things, exchanging glances and expressions. There seemed to be no recognisable plot, no formulaic occurrences, no set pieces of music and melodrama and no fist fights at all. Just some guy, who happened to be a young zamindar but looked nothing like Pran or Premnath in those palaces, some rural woman, who looked coy and silent and laboured away in a manner a Hema or Zeenat did not and another character, her husband, who was both deaf and mute, looked funny but far from behaving like a Mehmood or Jagdeep, just reacted to life with those large expressive eyes.

Some relationships seemed to be forming. The arrival of the Zamindar boy’s wife, seemed to add some tension. The rural woman gets pregnant, the deaf and mute husband of hers, goes to seek work from the Zamindar boy, who was busy flying kites with an enthusiastic kid, but seeing the approaching character, abandons the activity, gets a whip and starts lashing the deaf and mute mercilessly, while the pregnant rural labourer runs across the field to fall on her battered husband in protection, weeping, screaming, ” all he wanted was a little work, not any revenge for exploiting me…”.

The Zamindar rushes inside, bolts the door and pants and whimpers in a mix of guilt and rage. The kid who was so invested in flying kites with the young Zamindar, takes off from the plot, suddenly turning around, picking up a stone and throwing it at the house….the film ends…huhhhh.

I was puzzled, my pre-mature brain riddled with the images of that of angry young man Vijay jumping from six floors down to bash up a dozen goondas and avenging his family, while the police and heroine arrive at the fag end, with the theme song, announcing ‘The End’, on the faces of the happy escapist multitudes. That was my understanding of a climax and a resolution …but this throwing of a pebble by a kid?

What kind of resolution was that? I still remember what my father explained to me, then. The gist of it was, “this is the precursor to a revolution, the beginning with a stone, thrown by a kid, now awakened to existing class exploitation and hinting at a larger class conflict ” Huhhhh? Too heavy, too complex as compared to a simple individual heroic retribution?

But I understood this much. That it was a film about social churning, about an India which existed beyond the screens of mainstream Hindi cinema. The film was ANKUR, the director was debutant SHYAM BENEGAL and the theme was feudal class conflict and social injustice and the result was the eyes of a standard three student, opening wide.

That was the beginning of my tryst with Shyam babu’s didactic social realism, mirroring the resilience and resistance of the toiling masses: MANTHAN, the helplessness of the idealistic middle class in the face of a dominant feudal diktat. NISHANT, the emancipation of feminine expression in the face of patriarchy. BHUMIKA, the coming together of the masses across religion and region against colonialism, while the feudal lords remained blissfully immersed in debauchery. JUNOON, the politics of capitalism mirroring the Mahabharata, KALYUG and many, many more.

The peak being a television series unmatched anywhere in the in the world in its nuanced scope—THE DISCOVERY OF INDIA (Bharat Ek Khoj), an almost impossible narrative, to capture the long, complex and diverse history and myth representing spirit and soul of INDIA….which only a Man of unparalleled vision, profound sensitivity, titular intellect and tremendous understanding of the craft of images and words could wield and conjure….yes, SHYAM BENGAL epitomised the finest spirit and world view of our freedom struggle and subsequent nation building, otherwise understood as the NEHRUVIAN spirit, where tradition and modernism, the secular and spiritual, co-existed with an all-encompassing humanist outlook in seeking justice in a society riddled with the merciless bondages of feudalism and the shackles of capitalist greed.

Shyam babu’s passing away pulls the curtains on 20th century Indian modernism in art and aesthetics, flagged off by the likes of a Habib Tanvir and Ebrahim Alkazi in theatre, a Ravi Shankar and Zakir Hussain in music, a Sahir Ludhianwi and Amrita Pritam in literature, etc etc etc

Shyam Benegal the pioneer of parallel Indian cinema, advertising, documentation and above all, a guiding light for hundreds of apprentices across mediums, performed his final service to the nation with his series on the making of the Indian Constitution– SAMVIDHAN, an epic creative archive like no other.

Thank you, Sir. May our emotions on your passing, not end with penning obituaries but actually manifest the spirit of our Constitution which you so eloquently espoused.

Joy Sengupta

(The author, Joy Sengupta, is a well-acclaimed actor in theatre and cinema. Apart from awards won for performances in Hazar Chaurasi ki Ma directed by Govind Nihalani and for the portrayal of Gandhi in the ipic play, Samy  and the Bengali film, Bilu Rakhosh,  Sengupta has worked with legendary directors  Habib Tanveer and Safdar Hashmi. He is a teacher of Theatre in Education and used theatre for projects on literacy and social work)

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The post How Shyam Benegal’s social realism opened wide the eyes of a 13 year-old, Joy Sengupta appeared first on SabrangIndia.

The Indian National Congress had proposed the names of Justice Rohinton Fali Nariman and Justice Kuttiyil Mathew Joseph for Chairperson and recommended the names of Justice S. Muralidhar and Justice Akil Abdulhamid Qureshi as Members of the NHRC stating that, both of whom have exemplary track records in upholding human rights. However, states the Dissent Note, “the dismissive approach adopted by the majority of the Selection Committee in today’s meeting towards these considerations is deeply regrettable.”

The dissent note dated December 18, 2024 has been made public. It outlines in detail the points of order.

Dissent Note

The meeting of the Selection Committee for selection of Chairperson and Members of the National Human Rights Commission (NHRC) was held at 1.00 PM on 18 December 2024 at G54, Parliament House.

Without prejudice to the names of the Chairperson and members approved by the Selection Committee, we respectfully record our dissent on the following grounds:

Firstly, the selection process adopted by the Committee was fundamentally flawed. It was a pre-determined exercise that ignored the established tradition of mutual consultation and consensus, which is essential in such matters. This departure undermines the principles of fairness and impartiality, which are critical to the credibility of the Selection Committee. Instead of fostering deliberation and ensuring a collective decision, the Committee relied on its numerical majority to finalize the names, disregarding the legitimate concerns and perspectives raised during the meeting.

Secondly, the National Human Rights Commission (NHRC) is a vital statutory body tasked with safeguarding the fundamental human rights of all citizens, particularly those from oppressed and marginalized sections of society. Its ability to fulfil this mandate depends significantly on the inclusiveness and representativeness of its composition. A diverse leadership ensures that the NHRC remains sensitive to the unique challenges faced by various communities, especially those most vulnerable to human rights violations.

We proposed the names of Justice Rohinton Fali Nariman and Justice Kuttiyil Mathew Joseph for the position of Chairperson, keeping in mind both merit and the need for inclusivity. Justice Rohinton Fali Nariman, a distinguished jurist from the minority Parsi community, is renowned for his intellectual depth and unwavering commitment to constitutional values. His inclusion would send a strong message about the NHRC’s dedication to representing India’s pluralistic society. Similarly, Justice Kuttiyil Mathew Joseph, a former Supreme Court judge, belonging to minority Christian community, has consistently delivered judgments that emphasize individual freedoms and the protection of marginalized groups, making him an ideal candidate for this critical position.

Furthermore, for the position of Members, we recommended the names of Justice S. Muralidhar and Justice Akil Abdulhamid Qureshi, both of whom have exemplary track records in upholding human rights. Justice S. Muralidhar is widely respected for his landmark judgments advancing social justice, including his work on custodial violence and the protection of civil liberties. Justice Akil Abdulhamid Qureshi, belonging to the Muslim minority community, has consistently defended constitutional principles and demonstrated a strong commitment to accountability in governance. Their inclusion would contribute to the NHRC’s effectiveness and its commitment to diversity.

Thirdly, while merit is undeniably the primary criterion, maintaining a balance that reflects the regional, caste, community, and religious diversity of the nation is equally important. This balance ensures that the NHRC operates with an inclusive perspective, sensitive to the lived experiences of all sections of society. By neglecting this critical principle, the Committee risks eroding public trust in this esteemed institution.

Lastly, the dismissive approach adopted by the majority of the Selection Committee in today’s meeting towards these considerations is deeply regrettable. The NHRC’s credibility and effectiveness depend on its ability to embody the diversity and inclusiveness that define India’s constitutional ethos. The names we proposed reflect this spirit and align with the foundational principles of the Commission. Their exclusion raises significant concerns about the impartiality and fairness of the selection process.

The Dissent Note May be viewed here.

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It was on December 10 when the incident of one Datta Sopan Pawar allegedly vandalising the preamble of the Constitution kept in front of the statue of Dr. Babasaheb Ambedkar occurred. This resulted in palpable tensions in the city. But this was the initial phase. Thereafter, Datta Sopan Pawar was allegedly manhandled and beaten by some ‘Ambedkarites’ who witnessed the incident. A doctor, on the condition of anonymity, disclosed that Datta Sopan Pawar was on drugs related to mental illness. It was then that the police ‘made interventions’ and claimed ‘they took ‘necessary action against him.’ The next day, December 11, however, local Ambedkarite organisations called for a ‘bandh’ in the city. During this, a mob of youth & teenagers, along with women, allegedly came out to the prominent areas of the city, like the District Magistrate (DM)’s office, Vyapari Sankul (Commercial Complex), & Visava corner. The mob of approximately 100 people allegedly went on the rampage and ransacked the DM’s office, tore documents there, and damaged the furniture amidst sloganeering. Then members of the mob also allegedly destroyed the small vendors’ stalls, looted money from the galas (cash counters) of pan (betel leaf) shops, and pelted stones on the glass walls of the malls & shops. This carried on for reportedly an hour. Witnesses say there were no police seen on the roads for that entire one hour. After an hour police appeared and started controlling the mob by imposing Section 144. Police called in the SRPF as well and started combing operations in some of the Ambedkarite bastis of Parbhani, according to the version of local citizens. Datta Sopan Pawar is now in jail at an unknown location according to information given by Additional SP of Parbhani Yashwant Kale.

Meanwhile, police also arrested around 40 people for ‘disturbing the law and order in the city’. Some people said they were surprised that in the FIR, the first name noted was that of Ambedkari leader, Vijay Vakode, who thereafter died on December 17 due to a sudden heart attack. Vakode was, in fact, one of the members of the peace committee formed by the police. Now, police have released all the people from the custody, against whom cases were filed, according to Ganpat Bhise and Dr. Sunil Jadhav, Ambedkari activists (follower of Ambedkar ideology). But days after the arrests, on December 15 news of Somanth Suryawanshi’s death became public. On December 14, all ‘accused’ had been transferred from police to MCR custody. Somnath Suryawanshi was a 35-year-old law student studying at Shivaji Law College, Parbhani. His custodial death has created a storm in social and political circles. Initially, police claimed that Suryawanshi had a heart attack and died. But later –on the vigilant insistence of local advocates and activists –his body was taken to Aurangabad Ghati Hospital, and postmortem (PM) was done in camera. The PM report stated that the cause of the death was ‘shock following multiple injuries.’ According to Somnath’s classmates and activists in the agitation, Somnath was capturing the videos of the police brutality, and that’s the only reason police seized him & then beat him to death. Meanwhile, CM Devendra Fadanvis, while replying to a debate on this issue in the State Legislature on Friday, December 20, declared a financial aid of Rs. 10 lakh to the family of Somanth Suryawanshi. Fadanvis also stated that the injuries found on the body of Somnath were old and police are not to be blamed for those. Fadnavis’ reactions in the State Assembly have not helped alleviate tensions, in fact raised questions on the state’s willingness or ability to conduct an impartial inquiry into the deaths and injuries caused by the combing operations.

Sabrangindia has detailed the chronology of arrests and legal interventions in its report that may also be read here.

Priyadarshini Nagar is a basti with an approximate population of 800 alongside Parbhani’s Vasmat road. The residents are closely associated with each other. Ashok Ubale and Ganpat Bhise, the social activists from the Ambedkarite movements, took me inside the narrow lanes of Basti. Ramesh, a 55-year-old daily wage worker (name has been changed for security reasons), narrated the trauma of December 11. He also shared a story of unexpected police actions that impacted on the life of the couple.

In a week, shaking voice, he says, “They were all wearing headgear, iron-shielded uniforms, and whatnot. We were all weaponless as well as helpless. Kunitari zopet dhonda ghatlyasarkha hota baga te sagla maay…(It was all like someone kills you with a huge stone when you are in a deep sleep). Now I am not able to decide how to sleep, as there is pain emanating from all over my body. Police beat me up, and they just left. Nothing is on the record. I have no evidence of all this brutality except my wounds!”

His wife, Sumantai (name has been changed for security reasons), says that she was working in the kitchen when police came with no intimation and just started beating her husband and asking him repeatedly if he was present in the protests yesterday. “My husband tried to convince them that he was very weak and went to work that very day, but they didn’t believe him. I went all out and tried to save my husband. In this process, they beat me as well.” Sumantai shows me her swollen right hand. “Now I am struggling with daily household chores as my right hand is damaged. My husband has not been able to rejoin his work for the last 10 days. We both are daily wage workers. Now I need to give him a bath as he can’t bathe on his own. All of my daughters are married and live in different cities. Our son studies in Standard X, and now he is compelled to work in a garage.” One can see a deep half-ripened wound on the shoulder bones of Ramesh.

I went to the Taluka court in the evening. I was looking for Somnath Suryawanshi’s mother. Taluka Court officials took the statement of Vijayabai Suryawanshi for 3 hours as she had filed a complaint against the cops saying that they should be held responsible for the custodial death of her 35-year-old son, Somnath Suryawanshi, who belonged to the Vadaar (Nomadic Tribe) community. We both had a word in the backyard of the court at 5:30 pm on the eve of December 18. Lalu Jadhav, an activist from Vadar Samaj Sanghatana, and some activists from Vanchit Bahujan Aghadi were accompanying her. Her advocate, Pawan Jondhale, was also there.

“Maza lekru nyayacha shikshan ghet hota, tebi dagad fodun, tyachyawar kiti motha anyay kela baga police lokanni.” My son was studying law along with breaking the gravel. But the police have taken utterly unlawful actions against him. Vijayabai keeps speaking amidst tears. Two of her other sons, Premnath and Avinash, keep consoling her. Avinash has completed an M.Sc. (Physics) as well as a B.Ed. degree and Premnath has done his B.Sc. along with his B.Ed. “My son was a bright, shining diamond in a stone mine. He was always focused when it came to education. He had acquired multiple degrees like Babasaheb Ambedkar. Recently he had qualified for the PET exam for pursuing a Ph.D. from Babasaheb Ambedkar Marathwada University. He was working as a LIC agent as well. My son Somnath and I were both struggling continuously to solve the monetary issues in the family. Somanth had always helped his siblings with education. After his father died in 2018, he was the backbone of my family.” Premnath adds to this account, “Somnath was working as a journalist for some media platform. He kept showing his Law & Journalist I-cards to the police that day, but this was of no use. He was in contact with us till December 11. Then afterwards, there was no connection. We were not informed after five days that Somnath had been abducted by the police. Then the cops called us directly when he got a so-called heart attack. He was in police custody for two days, and then he was moved to judicial custody. He was brutally beaten in the PCR. Then he was taken to the MCR. PM reports are clear enough to disclose the cause of his death. Is this all a legal process? Somanth’s seized mobile has not been returned to us yet. We are going to file an appeal soon for that. We have also filed an FIR against the police. In response they have given us a signature-stamped paper as a response to our FIR but no copy of the FIR.

Somnath’s last rites were performed on the eve of December 16. A large crowd was present for the same. I had a word with some of Somnath’s classmates. According to them, he was very sincere and aware. He had always struggled to balance between his bread and butter commitments and  academics. His friends also added that he was not present at the time of any violence but protested peacefully with a pen and diary in his hands on December 11.

Vatsalabai Manvate is an untrained medical helper in a private hospital, mostly on a night shift. But this is not her only identity. She is an Insta Reelstar. While struggling with daily life, she manages to make some reels about Babasaheb Ambedkar, her basti life, dhamma festivals, and all.

Swati (name changed for security reasons), her daughter-in-law, was at home in a hurry to make a tiffin for hospitalised Vatsalabai. She expresses herself fearlessly, “My mother-in-law, Vatsalabai, is a tech-savvy woman. She is also an honest follower of Babasaheb Ambedkar’s teachings. Due to this background of hers, that day, she started shooting the live videos of police and SRPF beating the innocent basti people without any strong evidence or paperwork. That was the only thing that went against her, and the police not only beat her but also molested her sexually. Two of the male police pressed her thighs, some of them pulled her hair, and the remaining police and SRPF mob beat her, which has resulted in serious injuries all over the body, including the areas of her private parts. The CCTV footage of the same incident is now viral all over the internet. Now I feel like the cops are like some goons wearing a police uniform. ‘Mungicha jeev baarik asto tila sagle ragditaat… tasa zalay aamcha.’ (The lives of ants are so tiny and insignificant that anyone can kill them, and the same is our case.)”

https://www.instagram.com/vachlabai/?igsh=MThqOGt2OTh4OHRwYw%

In the ICU ward of the Parbhani District Civil Hospital, bed no. 6 is a sensation for other patients and hospital staff as influential political figures, social activists & police officials keep making rounds of that bed to meet the patient. It is where the 50 year old Vatsalabai Manvate rests, recovering. A fair-skinned, grey-eyed, beautiful lady. One can sense the hardships of her life by looking at the fit and strong physique she holds. But when I went to meet her, I found her hands shivering with pain and trauma from the violence thrashing upon her.

Vatsalabai was lying on the bed wearing a nylon saree with her whole body covered with blankets. She said it was hard for her to get up. “What was my crime, that they beat me in such an insulting way? I need justice; I am not going to keep mum. I was not able to sleep at night the past few days. I had already undergone angiography some years ago. Besides that, I am a BP patient. I was continuously telling these facts to the police and SRPF, but they didn’t stop the assault. Targeting my knees, hands, legs, and private parts, they kept molesting me verbally & physically. During this assault, I requested that I needed to pee. One of them said, “Kholtes ki naahi mobile cha lock? Nasta tula aata ithach mutavto ki naahi baghch tu!” (If you are not going to unlock your mobile for us, I will forcefully make you pee here right now.”) There were women cops, but the male police beat me more than the women. Police forced me to unlock my mobile, seized it, and haven’t given it back till today.

One of the youth in Ahilyanagar spoke to me anonymously: “There were rumors all over in the air within our Basti that ‘they’ are going to come back again in the night. Our kids still wake up crying in the dark hours. Children, old-age people, breastfeeding women—no one was spared. Verbal abuse by the police was vile. They have also beaten 12-14-year-old teenagers. Many of the youth are wearing plasters on their hands or feet. Anyone can see the doors, windows, and vehicles were broken with boot kicks and lathis. Police had also used tear gas. Are we some kind of terrorists for the state?”

His friends participated in the discussion. He says, “Here in our city, there is a popular proverb, ‘Jagaat Germany, Bhartaat Parbhani.’ (When one looks at the world, there is Germany, so as in India, there is Parbhani.) Ironically, Germany holds the history of Nazi brutality. So this is the same replication happening in the Ambedkari Bastis of Parbhani now. So many of our women and youth have captured the live footage of police and SRPF violence. We have the evidence with us. Just this question remains: What action will be taken by the current home minister & state police authorities against all this? To date, no one from the ruling party has come here to witness the sufferings & property losses we have undergone. We are feeling excluded & targeted in a democratic state.” ^[1]

Both of them led me to the residence of Pranita (name changed for security reasons). Pranita is a breastfeeding mother. Her first daughter is three years old, and the second one is a newborn of two months. Recalling the incident, she breaks down in tears again and again and says, “I still get haunted with the echoes of that violence. I was told by some of the neighbours that the police were on the way. My elder daughter was asleep. So I hid in our bathroom with my small baby. Police & SRPF came in a moment and broke the main wooden door of our home. Then they started kicking on the bathroom cement door with tremendous force. This door as well broke down and was going to fall upon me. I got away with a blink of an eye. Then the women police forcefully took me to the front yard and asked me to come and sit in the police van. I kept telling them that I was nowhere in the peaceful agitations happening in the city as I am a breastfeeding mother, but they didn’t pay any attention. They started to beat me with a ‘sundari’ (police stick). Meanwhile, one of our neighbours brought my kids in front of them. Some of the women cops were kind of puzzled to see my kids. They paused for a moment and asked me to go home. I think they were able to smell the future consequences of the incident if they would have picked me up. I still hear the echoes of ‘khol darwajaa… khol darwajaa…’ (open the door… open the door). I still start shivering as I hear the word ‘Police.’ I am feeling feverish.

People say that this is the very first time that their basti has faced such a combing operation. According to some of the residents, police allegedly showed the video of their brutality to residents of other bastis threatening the same consequences! Come sit in the police van; otherwise we will beat you in the same way. One can see the vehicles, like autos and scooters, which have been allegedly damaged by police as there was a sign of Babasaheb Ambedkar painted on them. The residents complain that their desire to cook and eat has decreased tremendously.

This basti is still experiencing the echoes of the alleged brutality. People are terrified to leave their homes. The collective emotion is, “Marnaa ho ka tarnaa ho aata amhala nyay pahije.” (Now we will either get drowned or get to the riverbank, but we want justice at any cost.)

Sambhaji Brigade is a politically and socially active organization of the Maratha community in Maharashtra. Maratha Seva Sangh is their think tank. Balaji Mohite, Gajanan Jogdand, and Swapnil Garud (Sambhaji Brigade) express their deep anguish over all recent developments. They say, “But in a way this was bound to happen. We remember that in the pre-corona times, when Gulabrao Patil was our guardian minister. Some of us went to him on an organisational level and handed him an appeal that said that the security of the Babasaheb Ambedkar Statue is very nominal and weak. We had demanded that the contract be awarded to some better contractor, but this was given to a local one. The statue is on the highway. There are only steel rods that cover the statue. Along with this, the placement of the stand of the Preamble has been so wrong that the glass case covering the preamble can be accessed by anyone randomly. Can the Preamble be kept so handy on the road? There was no action taken on our appeal, and now these violent consequences are there, which could have been avoided. We doubt that the violent mob that broke into the District Magistrate office and shops was local.”

They continue, “We also doubt the very intentions of police and district administration. Firstly, there was a huge mob of around 5,000 people gathering on December 10 near the Chhatrapati Shivaji Maharaj and Babasaheb statue. This was an aggressive morcha by the Sakal Hindu Samaj for raising the issue of violence against Hindus in Bangladesh. To tell the truth, any common citizen would have sensed that not enough precautionary measures were taken to tackle this huge mob if their speeches had led to any tensions. Thereafter, within this overall tense scenario, it is tragic that Datta Sopan Pawar damaged the Preamble and the mob manhandled him brutally. But now the whole city is asking a common question: what prevented the police and administration from enforcing section 144 in the city immediately on that very day? To date, the DM and police have not been able to answer this question. There is one more point: a peace committee meeting with local citizens and the police was called on the same day after the combing operations were done. As committee members, we said that still matters could have been controlled, ‘This should have been reversed.’”

Comrade Rajan Kshirsagar from Parbhani CPI has his own say on the unfolding tensions in the city. Rajan said, “One can draw a pattern when it comes to police brutality in Parbhani. The opposition has already been weakened in the state legislature. So, they don’t have enough power to keep any restraint on the ruling party when it comes to misusing the police force. We are all familiar with the cruel violence thrashing upon Palestine by the forces of Israel. The current chief minister has employed or used the modus operandi of the Israelis in Parbhani Ambedkarite bastis. They are using Parbhani as a lab. One can sense the connection by going deep enough.”

What did the police say…?

IG Shahaji Umap has been in charge, handling all aspects of the unfolding incidents since December 10. Speaking to the writer about this, Umap said, “From the very first day, we have handled the situation to our best ability, in a fair manner. I know many allegations are being raised, like the timing of imposing 144 and using the police and SRPF force to maintain law & order… But we have done this all for a greater good, which was the crucial need of that particular situation. Now the whole case is under judicial inquiry. In this situation, I, as a police authority, should not be commenting on anything. We all should wait & watch now.

I also asked him about seizing the mobile of Somanth Suryawanshi, who belongs to the Vadar (NT-Nomadic Tribe) community & Vatsalabai Manvate (Nav Bouddha) forcefully; it contains their personal data, so does he not see this as a breach of their privacy… IG Umap cross-questioned me, “But Somnath Suryawanshi is dead now, isn’t he? We are doing this all under a legal process.”

Two academicians from Parbhani put forth his interesting observation. They said, “Pushpa – 2 is a massive hit nowadays. This is the era where we are glorifying the antagonists as so-called protagonist heroes. Maharashtra was way better till the ‘Guwahati Campaign’ happened to us. Maharashtra is seen as a state that respects the rule of law when we compare it to other states, and it should remain like that. In the last ten years, the environment has gotten so polluted that we can sense the caste-religion location of our students from their aesthetics and clothes. On the desks of schools & colleges, we keep observing the chants like Jai Shree Ram have been engraved. If there is a lack of education and social sensitivity, then radicalism is bound to get provoked.”

After covering the unfolding events, I was on my train journey from Parbhani to Nanded. A 50-plus year-old lady was sitting in front of me. Along with her, everyone was talking about last week’s tensions in the city. This was no doubt a hot topic for all, everywhere. The lady, from a so-called privileged caste, started to express herself in a considerably raised voice. Her arguments were both anti-reservation and anti-Dalit. She said, “These people, you know, are always the ones who like to show their destructive powers. They cause the damages and then demand money from the government like some kind of aid, “These people also have reservation. They are always the ones who like to show their destructive powers, it is extortion. They want reservation. They just take the whole administrative and social system for granted. They pressurise others by using the tool of ‘atrocities’. I do not want to discriminate but this is the brutal truth.” Some of the fellow travelers nodded  their heads in agreement. Others just kept mum. The nervousness of some of the travelers in the next bogie could be seen through their body language.

The city of Parbhani still possesses the cankers of the violence all over its body. Some political party offices, small vendor ‘thelas’ (small shops at corners), and glass-windowed showrooms still show signs of the damage. People are back to their daily routine, but they have so many unanswered questions in their mind. They keep pouring their hearts out as soon as you try to check them out for some details. Most of the small thelas and shops have been examined by the administration and have been provided with compensation for the damages. Yet there is an invisible anxiety flowing in the city markets.

Shahir Vilas Ghogre had written & composed a poem at the time of the Namantar (Changing of Name) Movement of Dr. Babasaheb Ambedkar Marathwada University.

It was titled “Jaltoy Marathwada, bagh jaltoy Marathwada…” (Marathwada is burning; see Marathwada is burning.) Just after a few days of December 6, which is the death anniversary of Dr. Babasaheb Ambedkar, how some political people and forces will benefit from the renewed burning of Parbhani in Marathwada, is now the talk of the town.

(The author is an independent journalist and can be reached at sharmishtha.2011@gmail.com)

Photo Credits: All photographs except 2 and 5 by Sharmishtha Bhosale 

[1] Ajit Pawar deputy chief minister met victim of custodial death, Somnath Suryanwanshi’s mother, Vijayabai Suryawanshi and two brothers, Avinash and Premnath on December 22 and promised some aid.

Related:

State-sanctioned brutality? Dalit communities targeted in Parbhani “combing operations”, women, children abused

Protests rage in Parbhani after Dalit activist dies in custody, allegations of police torture

The post Special Report: ‘They came like monkeys; they came like Nazis.’ Ambedkari Bastis in Parbhani face the traumas of police brutality appeared first on SabrangIndia.

Arif Bamane: The hero who braved the waves to save lives at the Gateway of India

Middle-aged Arif Bamane, a seasoned leader of a commercial MBT pilot boat, has emerged as a champion after his swift and selfless actions saved lives during a tragic collision near Mumbai’s Gateway of India on December 18, 2024. The incident, which occurred when a Navy speedboat undergoing engine trials collided with the passenger ferry Neel Kamal, resulted in 13 fatalities. Yet, thanks to Arif’s timely intervention, at least 30 lives, including those of a three-year-old girl and a newborn baby, were saved.

On receiving a distress call, Arif and his team rushed to the accident site, traversing a distance typically covered in 18–20 minutes in just eight minutes. Describing the horrific scene to reporters, Arif said, “It was devastating. People were crying for help, some floating on the waves, while others struggled to stay afloat without life jackets. I saw a little girl lying motionless, with her lungs filled with water. I also rescued a newborn who wasn’t breathing and revived him by hanging him upside down.”

Arif, aboard his boat Porwa, a pilot vessel used for assisting larger ships in anchoring, led his team in pulling people out of the treacherous waves. While many at the Gateway of India stood as helpless spectators, praying for the victims, Arif jumped into action. His priority was the vulnerable—children and women—whom he dragged to safety, calmed with reassuring words, and provided life jackets to.

The collision had caused panic among the 115 passengers aboard the ferry, many of whom were thrown into the water. Arif’s quick thinking and courage made the difference between life and death for several people. In one instance, he noticed a young girl being swept by strong waves. Without hesitation, Arif dove into the sea, rescued her, and performed life-saving measures to revive her. The girl’s mother, who witnessed Arif’s relentless efforts, called him a divine saviour.

Arif’s selfless rescue extended to a new-born baby who was not breathing when he was pulled from the water. Using his presence of mind, Arif held the infant upside down to drain water from his lungs, successfully resuscitating him. “I and my team must have saved 25–30 lives,” Arif said as per AwaztheVoice, reflecting on the rescue operation that unfolded amidst chaos.

13 lives were lost, and over 100 people were rescued when an Indian Navy craft undergoing engine trials collided with a passenger ferry near Mumbai’s Gateway of India. The ferry was heading to Elephanta Island when disaster struck.

Arif Bamane, one of the first responders,… pic.twitter.com/Ci0I3qQGam

— Mojo Story (@themojostory) December 19, 2024

As the accident unfolded, it became clear that Arif’s prompt response was instrumental in mitigating the scale of the tragedy. His bravery and leadership have been widely recognised, with social media and offline platforms hailing him as a hero. Passengers who owe their survival to Arif have described his intervention as nothing short of miraculous.

On December 24, Shiv Sena (UBT) chief Uddhav Thackeray had also felicitated Arif Bamane.

Mumbai | Shiv Sena UBT chief Uddhav Thackeray felicitated Arif Bhai Bamane who rescued many people during the Neelkamal ferry accident, says the party.

Source: Shiv Sena UBT pic.twitter.com/rLKaJCZ8Cx

— ANI (@ANI) December 24, 2024

Arif Bamane’s story is a powerful reminder that true heroes often emerge from the most unexpected places. His actions on that fateful day demonstrated not just immense courage but also an unwavering commitment to helping others in their time of need. For the lives he saved and the hope he rekindled, Arif stands as a beacon of humanity amidst the waves of despair.

An ordinary plumber becomes a state hero: Waris Khan’s extraordinary tale of bravery

Waris Khan, a humble plumber from Beaura in Madhya Pradesh’s Rajgarh District, has risen to prominence after a selfless act of heroism that saved 7 lives. His story, a testament to courage and humanity, has resonated far beyond his small town, capturing the attention of the state and even earning praise from the chief minister.

A 12-year veteran of municipal service, Waris Khan’s life had been marked by struggles. After being dismissed from his temporary job as a plumber, he juggled multiple menial roles, including working as a bus cleaner and a labourer, to support his family. His journey, however, took a remarkable turn on the morning of November 13, when his courage and quick thinking made him a hero.

That day, Waris was travelling on his motorbike from Beaura to Banaganj along the busy AB Road Highway. As he rode, he witnessed a terrifying accident: a car en route from Shivpuri to Bhopal had overturned due to a brake failure. The crash left 7 people trapped inside the vehicle, with its doors jammed shut and the passengers helpless.

Without a moment’s hesitation, Waris pulled over and rushed to the scene. Armed with nothing but his resolve, he began smashing the car’s windows with his bare hands. His priority was the children, whom he rescued first, followed by the women and finally the men. His determination ensured that all 7 passengers were freed from the wreckage before further harm could come to them.

This selfless act was carried out without any expectation of reward or recognition. Waris, who does not use a smartphone or social media, had no way of publicising his actions. Yet, news of his heroism quickly spread, capturing the attention of both the media and local authorities.

His bravery eventually reached Madhya Pradesh Chief Minister Mohan Yadav, who personally commended him through a video call. During their conversation, the chief minister announced a cash reward of one lakh rupees for Waris. However, true to his modest nature, Waris politely declined the monetary prize. Instead, he made a heartfelt request: the reinstatement of his old job at the municipality, which he had lost years earlier.

शिवपुरी से भोपाल जा रहे एक परिवार के 7 सदस्यों की कार ब्यावारा के पास दुर्घटनाग्रस्त होकर खंती में गिर गई थी। वहां से गुजर रहे एक नागरिक वारिस खान ने साहस दिखाते हुए कार का कांच तोड़कर सभी को बाहर सुरक्षित निकालकर जान बचाई।

वारिस खान जी की संवेदनशीलता एवं साहस प्रशंसनीय व… pic.twitter.com/4KP3BKfe11

— Dr Mohan Yadav (@DrMohanYadav51) November 14, 2024

Deeply moved by Waris’s humility and sincerity, the chief minister promised to fulfil his request. Additionally, Waris was honoured with the district’s first “Good Samaritan” award under a newly launched state scheme. Rajgarh Collector Dr Girish Kumar Mishra presented him with a cheque for Rs 5,000, praising his bravery and altruism.

“What Waris Khan has done exemplifies selflessness and humanity,” Dr Mishra had remarked, as per Clarion India. “His actions remind us that true courage does not require wealth or status, only a willingness to help others in their time of need.”

The recognition has not stopped there. Waris Khan’s story has inspired people across Madhya Pradesh, with media outlets, government officials, and private organisations stepping forward to celebrate his extraordinary act. The plumber-turned-hero has become a symbol of how ordinary individuals, through courage and compassion, can rise to extraordinary heights.

Waris Khan’s heroics are a powerful reminder that heroism is not confined to the privileged or the trained. It often emerges in moments of crisis, from people whose actions reflect the best of humanity. His story serves as an enduring message that kindness and bravery can transform lives, inspiring communities to come together and appreciate the everyday heroes among us.

In saving 7 lives that day, Waris not only prevented a tragedy but also rekindled hope and faith in the strength of the human spirit. His tale resonates as a beacon of what it means to be a true Good Samaritan, proving that courage and compassion can indeed make the world a better place.

Related:

Indore Court clears Muslim bangle seller of molestation charges after lengthy legal battle, states that prosecution failed to prove charges

Spreading Light and Love: Diwali festivities unite communities in Bareilly and beyond

Professor VK Tripathi: Inspiring Change with Science, Secularism, and Humanity

The post Heroes among us: Waris Khan’s rescue of 7 after road accident, Arif Bamane’s rescue after Neelkamal ferry accident appeared first on SabrangIndia.

THE FOLLOWING STATEMENT HAS BEEN SIGNED BY CLOSE TO 200 PEOPLE INCLUDING : Tushar Gandhi, Annie Raja, Father Cedric Prakash, John Dayal, Prakash Louis, Pamela Philipose, Brinelle D’souza, Aloysius Irudayam, Shabnam Hashmi, Lisa Pires, Minakshi Singh , Abha Bhaiya, and Vinod Pande.

The persecution of Christians in India has been a growing concern over the past few years. According to various reports, there has been a significant increase in violence and harassment against Christians, particularly in rural areas.

One of the main reasons attributed to this alarming rise in persecution is the resurgence of Hindutva nationalism, which has led to an increase in anti-minorities sentiment, specially targeting Christians and Muslims. Many religious nationalist groups, such as the Bajrang Dal and the Vishva Hindu Parishad (VHP), have been accused of inciting violence against Christians across many states.

According to the Evangelical Fellowship of India (EFI), there were 327 incidents of violence against Christians in 2021 alone.

In 2022, over 300 attacks against Christians were reported across the country, with many incidents going unreported . The United Christian Forum (UCF) reported 486 incidents of anti-Christian violence in 2022, including 115 incidents of physical violence and 357 incidents of intimidation and harassment. The UCF monitored trend listed 127 incidents in the year 2014, when the Modi government took over power.

Presently, January 2024 to November 2024, India has recorded 745 incidents of Christian citizens being attacked for their faith.

Churches and Christian institutions have been specifically targeted in many incidents. In 2021, at least 15 churches were vandalized or set on fire across India . In 2022, several churches were attacked, including a church in Delhi that was vandalized by a group of Hindu extremists. The May 3rd Manipur riots witnessed the destruction of over 200 churches and countless lives lost.

These incidents of anti-Christian violence have been linked to Hindu nationalist groups, which have been accused of receiving support from the ruling Bharatiya Janata Party (BJP) ¹. The Indian government has been criticized for not doing enough to protect the rights of Christians and other minority groups.

The persecution of Christians in India has raised concerns internationally. In 2021, at least 17 human rights organizations, including Amnesty International, cosponsored a Congressional briefing to request the US Government to take action against the growing persecution of Christians in India .

In 2021, the United States Commission on International Religious Freedom (USCIRF) placed India on its “Countries of Particular Concern” list, citing the country’s “systematic, ongoing, and egregious” persecution of religious minorities .

Simultaneously, 13 state governments have now enacted anti-conversion bills, which are being blatantly abused to wreak havoc on the lives of Christian citizens.

It’s surprising that despite the growing persecution of Christians, prominent members of the Christian hierarchy have chosen to engage with Prime Minister Modi, who has been criticized for his inaction in protecting the rights of Christians. Mr Modi has been seen in recent days with members of the hierarchy at Christmas programmes. He is being invited on 23 December 2024 by the CBCI at a Christmas celebration in New Delhi.

We see this as an attempt by senior institutional leaders of the Christian community to legitimise the government’s inaction on Christian persecution.

We call upon the Christian leadership to voice these concerns and hold the prime minister as head of the government  accountable for the protection of Christians in India. Symbolic gestures do little to address the issue hatred generated against the community, and the resultant targeted violence, harassment,  arrests, and incidents of ostracization in several parts of the country.

The post Missing the Mark: Inviting PM Modi to a Christmas Reception Ignores the Plight of Persecuted Christians appeared first on SabrangIndia.

In a complaint before the District Administration of Ahmednagar, CJP stated that the event’s agenda remains unclear, but based on the track record of the organizers and possible that it could escalate into inflammatory speeches and provocative statements that may jeopardize the peace and harmony of the region. In its complaint, CJP urges the authorities to take pre-emptive measures, in line with the directions from the Hon’ble Supreme Court and Bombay High Court, to avoid any escalation of communal tensions.

A dangerous precedent: the risk of provocative rhetoric and hate speech

The primary concern of CJP lies in the potential for hate-filled speeches and provocative rhetoric at the event, which could easily stoke communal discord. The Hindu Janajagruti Samiti, known for its history of making incendiary statements against religious minorities, has previously been involved in organizing events that led to communal disharmony. CJP anticipates that the upcoming event could follow a similar pattern, as there is no transparency regarding the speakers or their content. Given the organization’s controversial stance, it is highly likely that speeches at the event will include inflammatory statements that could provoke violence.

CJP draws parallels to recent incidents in other parts of India, where events centered around religious issues, particularly places of worship, have spiraled into violence and unrest. For instance, in Sambhal, Uttar Pradesh, clashes erupted over a mosque survey, resulting in loss of lives and severe communal tensions. Such incidents have shown how sensitive issues involving religious spaces can be exploited by extremist groups, with catastrophic consequences. The CJP complaint warns that the event in Shirdi could follow this trajectory, affecting the communal harmony not just the region but the entire state of Maharashtra.

CJP’s urgent appeal to the authorities

In its complaint, CJP stresses that the authorities must act promptly to prevent any incitement of violence or hate speech. The complaints highlight the importance of not just monitoring the event but ensuring the accountability of the organizers for the content of the event. The local law enforcement agencies must take the necessary steps to prevent any inflammatory statements, ensuring that no one uses religious spaces or gatherings as platforms to sow division and hostility between communities.

Supreme Court appeals to authorities to uphold peace and harmony

The petition also references recent Supreme Court directives that emphasize maintaining peace and harmony, particularly in situations involving religious sensitivities. CJP invokes the Court’s appeal in the case of the Sambhal Jama Masjid incident, where the Supreme Court stressed the need for authorities to take preventive action to avoid violence stemming from disputes over religious matters.

“In light of the Supreme Court’s recent appeal for peace and harmony in the case concerning the Sambhal Jama Masjid, CJP submit this preventive complaint regarding the “Third Maharashtra Mandir Nyas Parishad” scheduled for December 24-25, 2024, in Shirdi. The Supreme Court, during its hearing on November 29, 2024, urged that “peace and harmony must be maintained” and expressed the desire for no further escalation, following the violence that erupted in Sambhal over a mosque survey. The survey, which was ordered based on claims that the mosque was built on a demolished temple, triggered violent clashes, resulting in the loss of four lives. This tragic event highlights the serious risks of escalating tensions when sensitive issues related to religious sites are addressed in provocative ways. The upcoming event in Shirdi, organized by the Hindu Janajagruti Samiti, raises similar concerns. Given the known history of inflammatory rhetoric associated with the organization, there is a real danger that the event could inflame communal tensions and lead to violence, particularly around religious spaces” according to CJP’s complaint.

Shirdi: a city of coexistence, at risk of unraveling due to extremist agendas

Shirdi, known for being the home of the revered saint Sai Baba, is a symbol of religious unity, where both Hindus and Muslims coexist in harmony. The city has long been a beacon of peace, where Sai Baba’s teachings of tolerance and respect for all religions have been embraced by millions of devotees. However, with the “Third Maharashtra Mandir Nyas Parishad” event scheduled to take place in the heart of Shirdi, there is an alarming risk of disturbing this delicate balance.

CJP further mentioned in its complaint that, the potential for divisive rhetoric to erupt at the event and provoke tensions between communities cannot be underestimated. If left unchecked, the event could cause irreparable damage to the social fabric of Shirdi, turning a city once known for religious unity into a flashpoint for communal conflict. CJP urges the authorities to prevent this by ensuring that the event remains peaceful and free from hate speech, in line with the constitutional guarantees of equality and religious freedom.

Inflammatory speech threatens religious Harmony & Safety

The CJP complaint outlines the risks posed by inflammatory statements that target religious minorities, calling attention to the broader implications such rhetoric can have on society. The recent spate of violence related to religious issues underscores the dangers of allowing hate speech to flourish unchecked. It is not only a threat to public safety but a violation of the fundamental rights guaranteed by the Constitution. CJP cites several previous Supreme Court rulings, which have emphasized the importance of preventing the spread of hate speech and ensuring the peaceful conduct of public events.

By urging immediate preventive measures, CJP asks the authorities to take their responsibility seriously and act swiftly to avoid any potential escalation. As the complaint notes, the events organized by the Hindu Janajagruti Samiti have a history of causing communal polarization, and it is imperative that the authorities intervene to prevent any harm to the social and religious harmony of Maharashtra.

CJP’s complaint dated December 23, 2024 can be read here

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The post CJP files preventive complaint to safeguard Shirdi’s religious harmony appeared first on SabrangIndia.

Despite being denied permission for the event in Haridwar, another gathering took place on December 20, where similar inflammatory rhetoric was once again echoed. The said event, organized by Yati Narasinghanand, was marked by a series of hate speeches that incited violence and targeted the Muslim community. Narasinghanand, known for his controversial rhetoric, repeated inflammatory statements calling for the creation of a Hindu-only nation, free of Muslims, mosques, and madrasas. Other speakers at the event, including right-wing figures, made similarly provocative remarks, with one monk calling for violent actions against those perceived as enemies of Hindus and accusing Muslims of being responsible for the destruction of Hindu temples. The speeches included calls to pick up arms in defence of Hinduism and incited hostility towards Muslims, with derogatory language and references to historical grievances. These hate-filled statements not only sought to provoke religious tensions but also called for physical violence against those who did not conform to the speakers’ vision of a Hindu nation.

At the same event, as per ABPLive, Narasinghanand has announced plans to move the ‘Dharma Sansad’ to the Prayagraj Kumbh.

The court proceedings- Supreme Court and High Court

High Court: Prior to an event in Haridwar where dog-whistling against Muslims reportedly occurred, the Uttarakhand High Court had issued a crucial directive on December 20. Justice Alok Kumar Verma, presiding over a single bench, instructed the Senior Superintendent of Police (SSP) of Haridwar to ensure law and order in response to a proposed ‘Dharma Sansad’ organised by the controversial priest Yati Narsinghanand. The event had aimed to rally Hindu organisations and advocate for the establishment of a Hindu Rashtra. The court also reiterated the Supreme Court’s directions in Shaheen Abdullah v. State, emphasising that state authorities must act suo-motu to address any hate speech targeting religious communities, even without formal complaints.

Supreme Court: On December 19, the Supreme Court declined to entertain a contempt petition against the Uttar Pradesh government and police for allegedly failing to prevent the ‘Dharam Sansad’ organized by Yati Narasinghanand in Ghaziabad from December 17 to 21. Narasinghanand, known for his history of making communal remarks targeting Muslims, was the central figure behind the event. However, the Court directed the Uttar Pradesh authorities to take all necessary measures to prevent any hate speeches during the event.

A bench comprising Chief Justice of India Sanjiv Khanna and Justice Sanjay Kumar emphasised the need for the state to ensure compliance with the Supreme Court’s previous directions concerning hate speech prevention. CJI Khanna instructed that the event should be monitored and recordings of the proceedings be made, stressing that the Court’s decision not to entertain the petition did not imply any tolerance for violations.

When the petitioners, including former civil servants and activists, pointed out that the event’s promotional materials contained hate speech against Muslims and incited violence, CJI Khanna suggested that the petitioners approach the High Court, as the Supreme Court typically refrains from being the first point of contact in such matters. He also noted that if violations occurred, bail cancellation could be sought for Narasinghanand, who is out on bail in several hate speech cases. The Court reiterated its earlier orders for district officers to ensure all precautionary measures were taken to prevent any violations of its directives.

Detailed piece regarding the said petition can be read here.

Hate mongering by Yati Narsinghanand

On December 20, after being denied administrative permission to hold a ‘Dharma Sansad’ in Haridwar, he shifted the event’s focus to conducting a Mahayagya at the Sripanchdashnam Juna Akhara headquarters. During this ritual, he called for the “destruction” of individuals who had hindered the original programme. Addressing a gathering of followers, he declared, “The biggest reason for the misery of us Hindus is that we do not have a country of our own,” reiterating his demand for a Hindu Rashtra. Narsinghanand further unveiled his vision of a “Sanatan Vedic Nation,” one that, according to him, would have “no room for a single mosque, a single madrasa, or a single jihadi.” Drawing a comparison with Israel’s protective stance towards Jews, he claimed that such a nation would serve as a global guardian for Hindus.

In addition to this, a widely circulated video shows him addressing an audience alongside other right-wing figures, where he issued a veiled threat against AIMIM leader Akbaruddin Owaisi. Referring to Owaisi’s 2012 speech in Telangana, in which Owaisi controversially stated that “if the police were to be removed for 15 minutes, the Muslim community could show its strength,” Narsinghanand declared: “If the police move away for 15 minutes, this person asking and lecturing for time will not survive.” The statement drew cheers and chants of “Har Har Mahadev” from the audience. He went on to pledge his family’s complete dedication, even to the point of sacrifice, for the cause of “Sanatan Dharma.”

At the World’s Religion Parliament in #Haridwar on December 20, 2024, controversial #Hindutva monk #YatiNarsinghanandGiri made a provocative statement, saying, “If the police moves away for 15 minutes, this person asking for time will not survive.” pic.twitter.com/trOsjvgtMV

— Hate Detector (@HateDetectors) December 22, 2024

Narsinghanand’s comments, filled with communal overtones, reflect a persistent pattern of dog-whistling and explicit incitement against Muslims. By invoking the idea of a Hindu Rashtra devoid of diversity and issuing veiled threats of violence, he continues to fan the flames of communal division. These events highlight the unchecked rise of far-right narratives, raising concerns about the absence of strong legal action against such blatant hate speech. The lack of accountability not only emboldens such figures but also poses a grave risk to social harmony and the secular fabric of the nation.

A deep dive into Yati Narsinghanand’s history of spreading hate may be read here.

The CJP video may be viewed here.

Other hate speeches delivered

At the said event in Haridwar, several other speakers joined Yati Narsinghanand in delivering speeches laced with communal rhetoric and expressing grievances over the authorities’ actions against the event. The details are as follows:

Shrimahant Raju Das: Raju Das of Ayodhya’s Hanuman Garhi delivered an instigatory speech expressing outrage over the cancellation of the Vishwa Dharma Sansad by the authorities. He criticised the actions of the police and district officials, describing their intervention as the “height of insult” to Sanatan Dharma. According to Raju Das, the decision to halt the event, which was organised to highlight alleged atrocities against Hindus in Bangladesh, demonstrated blatant disrespect towards Hindu religious practices and beliefs.

He accused the officials involved of behaving autocratically and called upon Uttarakhand Chief Minister Pushkar Singh Dhami to intervene in the matter. Raju Das demanded that action be taken against what he termed “shameless officials” who disrupted the religious gathering. “Entering the headquarters of Sripanchdashnam Juna Akhara and stalling the Vishwa Dharma Sansad shows that now Sanatan Dharma has become a subject of joke for the officials,” he stated. His remarks suggested that the authorities’ actions were not merely administrative decisions but part of a larger pattern of undermining Hindu traditions and leadership.

Raju Das further framed the cancellation as a deliberate affront to the dignity of Hindu religious institutions, amplifying the grievances of the attendees and organisers. His rhetoric, steeped in the language of victimhood and religious insult, sought to rally support against what he portrayed as systemic disrespect for Sanatan Dharma by state officials. This sentiment resonated strongly with the audience, who viewed the disruption as an attack on their religious and cultural identity.

Unidentified monk: Video of an unidentified monk has also surfaced from the said event, where he has made comments that are deeply, concerning and reflect a blatant incitement to violence, hate, and religious intolerance. The speech, filled with derogatory language and dangerous rhetoric, targets Muslims and secular Hindus while calling for violent actions to “protect” Hindus from alleged threats. It attacks individuals and groups based on their religion, denigrates Muslims in particular, and glorifies the idea of violence as a form of self-defence for Hindus.

In one section, the monk lashes out at BJP ministers for not reacting strongly enough in Parliament, accusing them of being passive while Hinduism is allegedly attacked. He uses inflammatory language to suggest that Hindu ministers should resort to physical violence against their political opponents, specifically targeting a person referred to as “the son of Sonia,” presumably a reference to Rahul Gandhi. This rhetoric escalates by suggesting that Hindu ministers should “tear apart” their opponents in Parliament, a call to violent action that could undermine public trust in democratic processes.

The monk continues by declaring that Hindus have become “secular” and have lost their historical and religious significance, positioning them as victims of a perceived rise in Islamic power. His remarks paint a picture of Hindus as under siege and calls for an armed response against Muslims, suggesting that Hindus should “pick up arms” to defend themselves, their families, and their property.

Other parts of his speech contain discriminatory and violent language, referring to Muslims using dehumanizing terms such as “children of demons” and calling for the prevention of Azaan and Muslim events in mosques or madrasas. He makes inflammatory comparisons between Muslims and pigs, calling them undeserving of living in India, which is not only deeply offensive but also further fuels religious intolerance and division.

Such speech is dangerous and contributes to an atmosphere of hate and distrust between communities. It is crucial for legal and social systems to respond to such hate speech promptly, holding individuals accountable for statements that incite violence and undermine the principles of pluralism and coexistence that are foundational to a democratic society.

Transcription of the speech:

“In the parliament, the son of Sonia has been punching at nationalist ministers. Now tell me, you (BJP) have so many ministers present in the parliament, why did you not crush him there and then? They have attacked Hindus. It is so sad when we see him calling Hindus as violent while the Hindu ministers sit and watch. They should take the name of Mahadev and tear him apart in the Parliament itself.”

“Hindus are stupid. We see our God and Goddesses taking up weapons, but we have become secular Hindus and have lost everything. There used to be a time when our Sanatana Dharma was everywhere in the world, and there used to be no Father or Chaddar. But we have lost it all and the situation is such now that we are a minority in 9 states. They are the children of demons; they won’t leave us.”

“The way these Islamists are finishing those who are non-Muslims, it is high time that we pick up arms and be alarmed of their actions. Who will protect you? Now it is your time to pick up the arms and protect you children, your shops and houses, your family and future.”

“I want to urge the PM and the Union HM to ensure that no Azaan or any Muslim event takes place in any Madrasa or Mosque.”

In Maharashtra, there live some children on pigs, and then there are some Sanatanis present there who conquer over then and wave the flags of Sanatan.”

“There is this big monster in front of us who is planning to eradicate humanity, as they have done in Iran, Iraq, Lebanon, Syria. But I feel pain when yeh sab bh***o ke bache, yeh nalayak baap ki aulaad, s**r ke bache say that Hindu-Muslims are brothers. Are h*******n, nalayakon, those who could not be the brothers of their own sisters and cannot be brothers to Shias if they are Sunnis, how will they be our brothers?”

“There was an issue in a village where a s**r (slur for Muslims) was looting a cycle. When he was caught, the seculars wanted to leave him. But I am not a secular, I would have (makes gesture for taking out a sword and slaughtering) done it and taken the name of our Gods.”

“In India, we cannot have children of pigs living in India.”

Kalicharan Maharaj: Kalicharan Maharaj made controversial remarks in which he compared the teachings of Islam and Hinduism regarding war. He claimed that Muslims are taught that engaging in war would earn them women in heaven. In contrast, he referred to the Bhagavad Gita, suggesting that Hindus are taught that fighting to protect their religion will bring them God’s favour. However, he criticised Hindus for not following this principle, accusing them of being passive and failing to act when needed. He argued that those who do not follow God’s commands will not receive divine assistance in times of need. To underline his point, Kalicharan Maharaj referenced historical events, stating that when Muslims destroyed 500,000 Hindu temples, no divine intervention occurred, implying that the lack of action from Hindus led to this absence of divine help.

Transcription of the speech:

“They are told that if they indulge in war, they will get women in heaven. We are taught through Bhagwat Gita that if we indulge in war for protecting our religion, we will get God. But we do not follow the teachings of our Gods, and rather sit ideally. And those who do not follow the orders of God, the God will also not come to save them when they require it. History has seen it that when these Muslims demolished 5 lakh temples, no God came out.”

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