Dozens of protesters from the Christian community marched to Kolkata’s Esplanade on Thursday (November 5, 2026) in protest against the rising cases of mob attacks on churches across West Bengal.  Thereafter, a mega-prayer rally was called by the Bangiya Chirstiya Parishad at Rani Rashmoni Road in Esplanade on Sunday (November 1, 2026). A sea of people from Kolkata and surrounding districts walked from Sealdah, Birla Planetarium, and Howrah to gather there and express their dissent over the rapid attacks.

“An unprecedented crisis has brought us together today at this prayer gathering in Kolkata. Over the past five months, coordinated attacks, vandalism, and atrocities targeting prayer meetings, worship centres, and churches have been taking place relentlessly across various districts,” said Herod Mullick, state secretary of BCP.

SabrangIndia had reported on the terror generated by local outfits of the Bajrang Dal against the Christian community in October 2026. This report may be read here.

Media has reported that at least 48 such incidents have been reported since May across the state since the far right Bharatiya Janata Party (BJP) “swept to power”. The elections have been contentitious however as allegations of mass voter exclusion under the controversial Special Intensive Revision (SIR) have been before, during and after the 2026 elections, been proven.

Despite 48 incidents being documented, however, the first information reports could be lodged in only 15 cases. Out of the 48 targeted churches, 7 belong to mainline denominations—6 Catholic and 1 Church of North India (CNI). Mr. Mullick has told the media that the central allegation levelled against the community is ‘forced conversion’. He said it is a ‘false narrative’ deliberately used only to frame peaceful Christian prayer gatherings as illegal conversion events.

“Our repeated appeals to the Chief Minister to uncover the truth remain unheeded, while miscreants who take the law into their own hands operate with complete impunity. While the victims have chosen forgiveness and you have continued to pray in silent endurance, the reality on the ground remains grim,” he added.

He also addressed the deep anxiety among the Christian community in Bengal over the upcoming Christmas festival in December. He said that the people are scared to celebrate any event or even to step out due to these recent incidents. However, Mr. Mullick assured them that the organisation is speaking to the administration and the dialogue seems positive.

Seeking a “constructive way forward”, a five-member delegation of the BCP also met the Rashtriya Swayamsevak Sangh (RSS) State Head, Dr. Jishnu Basu, on Wednesday. “Dr. Basu firmly assured us that attacks or vandalism on places of worship are entirely unacceptable and cannot be justified under any circumstances. He committed to personally taking up this matter with the CM,” he said.

The development comes only four days after a newly erected church at Basanti in South 24 Parganas was vandalised by a violent mob belonging to some Hindu outfits. Several priests and also the Bishop of the church have been injured during the incident.

A similar incident also took place at a prayer meeting in Malda’s Harishchandrapur on the same day. However, nobody was injured in this incident. Another under-construction church was also vandalised by a mob on July 5 at Subhashgram in South 24 Parganas.

Archbishop Joseph D’Souza, the President of the All India Christian Council and National Federation of Churches, Bishop Shyamal Bose, Bishop Nirmal Gomes, Bishop Subodh Mondal, Rev. Samaresh Naik from the National Council of Baptist Churches, Odisha, and representatives of Churches and Organisations from Meghalaya, Mizoram, and Nagaland were also present at Thursday’s (November 4, 2026) mega prayer rally.

“Attacks on the Christians are not new. We have been victims of such religious oppression historically. We must stand together against such barbarism unleashed on the Christian community. We are all the children of God, and he shall protect us. Our fight will continue,” said Mr. D’Souza, addressing the rally, according to media reports.

Meanwhile, a separate rally was also held at Basanti, where a newly constructed protestant church was attacked by a group of people on its inaugural day. The local Christian people marched to the local BDO office and submitted a memorandum demanding swift action against the culprits.

Related:

Christian families assaulted, humiliated and forced into Durga Puja rituals in West Bengal village

The post West Bengal: Outpour of anguish from the Christian community over recent attacks on churches appeared first on SabrangIndia.

Kumar, an alumnus of HCU, said that in the absence of concrete action, he would be compelled to take the matter to the University Grants Commission (UGC), the Union Ministry of Education, the National Commission for Scheduled Castes (NCSC) and other statutory authorities. He also said he would raise the university’s failure to take substantive action despite his multiple official complaints of class, caste and racial discrimination. He has attached a copy of the 16 April email as evidence.

Chronology of Events 

As reported by the Siasat Daily and other online media outlets like Maktoob Media reported that, a former student of the University of Hyderabad has lodged a formal complaint against Dr Vijay Ramdas Mandala, Associate Professor in the university’s Department of History, over an email in which the professor called him a “Dalit untouchable idiot” and described students from Bihar and Jharkhand as “third-rate, poverty-ridden idiots”.

Subodh Kumar, an alumnus of the university (MA History, 2017-19) and currently a PhD candidate at the University of Nottingham, wrote to the Vice-Chancellor, the university’s RC Cell and the University of Hyderabad Students’ Union on October 31, 2026, demanding institutional and disciplinary proceedings against the professor.

According to the complaint, Kumar and other alumni of the university were working with Dr Mandala earlier this year on an edited book volume. When one of the contributors communicated British university regulations for fieldwork in India to the professor, he “for reasons incomprehensible” resorted to “wanton abuse of students from marginalised backgrounds” in an email dated April 16, 2026, Kumar said.

The email in question

An email, sent from Dr Mandala’s account and signed “Dr. Vijaya Ramadas M., PhD (History), The University of Manchester, U.K., Associate Professor, Department of History, School of Social Sciences, University of Hyderabad”, is addressed to one of the contributors. “The recent German PhD who comes from an untouchable Dalit background also said to me the same thing about his collection of archives in India,” the professor wrote, before telling the recipient that they were from “a high-risk country, specifically a civilizationally, politically, and economically backward state like Jharkhand.”

“A large chunk of the Indian population is from non-Aryan and non-wealthy backgrounds, including backward states like Bihar and Jharkhand, which resemble some countries in Africa on the political map of India and across the globe. This also happened to another Dalit untouchable idiot at Nottingham, who is working part-time in a hotel in England after his post-UK PhD,” the email read.

“Perhaps these students who come from poverty-ridden backgrounds develop such Pakistani-centric thinking (not knowing that one cannot emulate class, one should be born in a high class and culture) in a country known as Mini-Pakistan – England among India’s rich and high middle-class circles,” he wrote.

The professor went on to claim that “Europeans are, by all means, inferior to the Indo-Aryans in India”, and described the United Kingdom as “a global laughing stock” where “ethnic minorities such as Pakistanis, Bangladeshis and Sri Lankans own the decision-making” and which “is no longer an Anglo-Saxon country.” Refusing to accept the recipient’s chapter submission, he wrote: “At Indian Business School, I do alert all the faculty across India not to entertain you, anti-Indian (typical of Pakis in England) across the leadership spectrum.”

“A cunning fox, after going anywhere, would remain a traitor to its home country, as it cannot be a tiger or lion in a trillion years, but would live on with its low-level roots and working-class upbringing,” the email said.  The email ended: “I am terminating further communication with you, but also will not provide academic support from third-rate, poverty-ridden idiots from Bihar and Jharkhand henceforth. Best wishes, Vijay.”

There is more. On April 27, 2026, Dr Mandala wrote separately to Kumar, saying he would not accept his chapter submission “as I have enough authors for my ongoing book project” and advising him to submit it to a peer-reviewed academic journal. “Also, do not include my name in any future academic references or in any communications of any kind henceforth,” the professor wrote. The email carried a disclaimer stating that it “does not represent the University of Hyderabad or any student community, but the views of an individual in a personal capacity.”

Meanwhile, the Students’ Federation of India (SFI) has flagged the alleged “casteist, classist and discriminatory remarks” of an associate professor against a former student of University of Hyderabad. SFI’s United Kingdom unit and HCU unit have both released statements condemning remarks by Dr Vijaya Ramadas Mandala, Associate Professor at HCU’s Department of History. Both have cited this email that was allegedly shared by the professor to a former student. SFI UK stated that Mandala called one of his students a “Dalit untouchable idiot” and demeaned students from marginalised backgrounds coming to the UK to pursue higher education, claiming that they lack class and culture. He also said that he “will not provide academic support for third-rate, poverty-ridden idiots from Bihar and Jharkhand henceforth,” the statement read.

According to the SFI unit at HCU, the incident was triggered over revisions to a book chapter when the student cited ethical constraints in anonymising individuals in his research.

“These remarks expose a deeply entrenched casteist and classist mindset that determines who deserves dignity, recognition and opportunities within academic institutions. Targeting a student because of his Dalit identity, regional background and economic circumstances is an attack on the very principles of equality and social justice that public universities are expected to uphold,” they stated in an Instagram post.

“The repeated deaths of marginalised students on university campuses have exposed the devastating consequences of caste discrimination, institutional apathy and the absence of effective grievance-redressal mechanisms. Behind these tragedies lie structures of everyday humiliation, unequal treatment, academic gatekeeping and the denial of dignity. It is precisely in this context that the remarks made by Dr Ramadas must be understood.” they added.

Mandala allegedly dismissed the remarks as a momentary flare-up of emotion when confronted by the university administration and the department, SFI UK said. The union added that the students had earlier received academic guidance and recommendation letters from Mandala while collaborating with him on academic publications, and abuse began only when they disagreed with him.

“Students depend on senior academics for references, research guidance and publication opportunities, and it is this dependence that makes such abuse an instrument of control,” they added.

“Dalit, Adivasi and Bahujan students across Indian and UK universities continue to face casteism, gatekeeping and institutional indifference. Caste also follows Indian students abroad while remaining absent from the protected characteristics of the UK’s Equality Act 2010,” the statement read. SFI UK has demanded the dismissal of Mandala from all positions at the University of Hyderabad following a transparent inquiry with public findings and the registration of a case under the Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Act, 1989.

They have also called upon the academic community in the UK to withhold collaboration with Mandala until these demands are met and upon publishers to review any contracts with him.

Meanwhile, Ajith, a PhD student at the university who is also associated with SFI, told Siasat.com that the student who received the email is currently doing a PhD in UK.

He had received a letter of recommendation from Mandala which helped him in his admission. Mandala later approached the student to contribute a chapter for a book he was editing but the student declined citing UK guidelines

.“The student would have to go through bureaucratic hurdles to contribute the chapter and delay his own PhD. It is very difficult to get an extension there so he politely declined the offer. However, the professor got offended and sent the abusive email.” Ajith said. He alleged that the university department also quietly brushed off the matter and said that they were closing it after receiving an apology from Mandala

“Matter will resolve”

Kumar first complained to the Head of the Department of History, but said he received only a formal apology, along with an explanation that the email was “only a momentary flare-up of emotions”.

On May 10, 2026, Head of the Department Prof. Y. Swarupa R. Shankar wrote to Kumar that she had spoken to the faculty member, who “agreed not to intervene with your fellowship and recommendation letter” and “also gave an apology letter.” “Hence, the matter will resolve and there will not be any problem from the faculty in your research and career. The department will be in your support,” she wrote.

Kumar rejected this. “The matter cannot be considered resolved merely based on an apology or an assurance of non-interference,” he replied on 13 May. He said he had submitted an official complaint concerning serious instances of racism, classism and caste-based discrimination, and that a junior colleague had independently lodged a separate complaint about related conduct.

“In a university that has previously witnessed the tragic death of Rohith Vemula, which brought national attention to the realities of caste discrimination within academic spaces, such matters cannot and should not be treated lightly or resolved informally,” Kumar wrote. “The University must demonstrate through its actions that discrimination of any kind will not be tolerated.”

He sought proceedings within a week. According to his latest complaint, his follow-up complaints to the Head of the Department demanding stricter disciplinary action received no further response.

Related:

ABVP fails to a win single seat in first election since Rohith Vemula’s death in University of Hyderabad

Muslim visitors denied entry into Hyderabad University campus, security officials defend action

Victory for now, but the Resistance Continues: Hyderabad Central University (HCU)

The post University of Hyderabad professor calls alumnus ‘Dalit untouchable idiot’; complainant rejects department’s bid to close matter with apology appeared first on SabrangIndia.

Today, that same doctor is lodged in Rayagada sub-jail. On the night of October 16, 2026, Odisha Police arrested Sequeira from his rented residence in Bhawanipatna, Kalahandi, along with Dalit activist Laxman Naik. The arrests came nearly six months after a violent confrontation between villagers and police in Kantamal village on April 7, during protests against a proposed road project connected to the Sijimali bauxite mining project. Neither Sequeira nor Naik figured among the 26 people initially named in the first information report (FIR). Their names were subsequently added from a category of approximately 100 unnamed persons described as ‘others’.

Massive Protest rally today,against the unlawful arrest of people’s doctor Randall Sequeira, Youth tribal Singer cum Activist Laxman Naik, Adivasi leader Lada Sikaka and Eminent environmental Activist Lingaraj Azad in front of Muniguda Tehsil Office, Rayagada district of Odisha.
@tmkrishna @samar11 @TeestaSetalvad @HansrajMeena
@DhanadaKanta @Ayaskant_Das

— Amiya_Pandav ଅମିୟ ପାଣ୍ଡଵ Write n Fight (@AmiyaPandav) October 26, 2026

According to The Hindu, Sequeira was arrested in connection with the April violence despite having already secured anticipatory bail from the Orissa High Court in another FIR relating to the same incident. He was subsequently booked under serious provisions of the Bharatiya Nyaya Sanhita, including those relating to attempt to murder and rioting.

The circumstances of his arrest are particularly disturbing. Speaking to The Hindu from Rayagada jail, Sequeira said that he and Naik were made to sleep on the floor of a police station through the night, were subsequently transferred to another police station and were not initially informed of the grounds for their arrest. He also alleged that he was not allowed to speak to his family.

This is not the first time Sequeira has found himself at the receiving end of administrative action for his association with the anti-mining movement. In June 2025, the Rayagada district administration issued an ex parte order prohibiting him and 24 others from entering the district for two months. The administration accused him of attempting to mobilise tribal communities against the proposed Sijimali mining project and raised apprehensions about public order.

The Orissa High Court subsequently quashed the prohibitory order. In its ruling, the court found no material demonstrating that the proposed peaceful gathering posed an immediate and grave threat of violence or public disorder. Justice S.K. Panigrahi observed that constitutional jurisprudence demanded a high threshold of actual risk before fundamental rights could be curtailed. The High Court’s intervention, however, did not end the administration’s pursuit of Sequeira.

ODISHA RISES: RELEASE DR RANDALL SEQUEIRA, LAXMAN NAIK, LADA SIKAKA AND LINGARAJ AZAD!

WHEN PEOPLE DEFEND THEIR LAND, THEIR RIGHTS AND THEIR FORESTS, THEIR VOICES MUST NOT BE SILENCED.

A powerful protest rally was held on 26 October 2026 outside the Muniguda Tehsil Office in Rayagada district, Odisha, against the arrests and continued detention of activists associated with the Adivasi people’s struggle.

WHO ARE THEY?

• Dr Randall Sequeira — a doctor who has dedicated years to providing healthcare to Adivasi communities in remote parts of Odisha.

• Laxman Naik — a grassroots activist associated with the Maa Mati Mali Surakhya Manch.

• Lada Sikaka — an Adivasi leader associated with the Niyamgiri Suraksha Samiti.

• Lingaraj Azad — an environmental and people’s rights activist.

Their supporters allege that criminal cases and arrests are being used to weaken resistance to bauxite mining in the Sijimali region, where Adivasi communities are defending their land, livelihoods, forests and natural resources.

THE QUESTIONS THAT DEMAND ANSWERS

Why are people who stand with vulnerable communities facing serious criminal allegations?

Were the arrests, detention procedures and access to legal counsel consistent with constitutional safeguards?

Are the concerns of affected Adivasi communities being heard freely and fairly before decisions affecting their ancestral lands are implemented?

Police have alleged that Dr Sequeira and Laxman Naik were involved in violence connected with an earlier protest. Civil-liberties organisations dispute the circumstances and have raised serious concerns about the arrests. These allegations must be examined by an independent and impartial authority, with due process and a fair opportunity for all sides to present evidence.

An accusation is not a conviction. A demand for justice is not a crime.

DEVELOPMENT CANNOT MEAN DISPOSSESSION.

India’s natural resources must not become more important than the people whose lives, cultures and livelihoods depend on them.

The rights of Adivasi communities, the protection of forests, meaningful Gram Sabha participation and constitutional freedoms must be respected. Any allegation of wrongdoing must be investigated fairly, without intimidation or political interference.

OUR DEMANDS

1. Immediate and lawful review of the detention of Dr Randall Sequeira, Laxman Naik, Lada Sikaka, Lingaraj Azad and other detained activists, with release wherever continued detention is not legally justified.
2. An independent investigation into allegations of police excesses and procedural violations.
3. Protection of Adivasi communities and their constitutional rights to organise, protest and defend their livelihoods.
4. No coercive implementation of mining-related land acquisition or projects without compliance with applicable laws and the rights of affected Gram Sabhas.
5. Transparent accountability for every proven violation, regardless of who is responsible.

Let the rally in Muniguda be heard across India.

Let journalists, lawyers, doctors, students, human-rights defenders and democratic citizens stand with communities demanding dignity and justice.

SILENCE IN THE FACE OF INJUSTICE PROTECTS POWER. SOLIDARITY GIVES PEOPLE A VOICE.

Stand with Adivasi rights.
Stand for constitutional freedoms.
Stand for independent justice.
Stand for people before profits.

Creator/source: @AmiyaPandav

READ AND SHARE:

PUCL’s statement on the arrests and demands for accountability:
https://t.co/6NRbu7aSAB

The Wire — Jan Swasthya Abhiyan condemns the arrests:
https://t.co/GjnoSm3DMK

Times of India — Report on the Muniguda rally and the family’s appeal:
https://t.co/zg50EYEOqA

#DimaagiNaxal #Resistance #UnitedResistance

— Ashok Dadhwal (@ashokdadhwal196) October 27, 2026

A doctor who chose the hills over urban medicine

Originally from Mangaluru, Karnataka, and raised in Mumbai, Sequeira completed his MBBS at St John’s Medical College in Bengaluru before pursuing postgraduate studies in internal medicine at Sawai Man Singh Medical College and Hospital in Jaipur. He arrived in Kalahandi in July 2017 and began working with Swasthya Swaraj, a non-profit organisation providing community healthcare in the tribal-dominated Thuamul Rampur block.

He could have pursued a conventional medical career in an urban hospital. Instead, he remained in the region, continuing his work with organisations including Living Farms and the Development Agency for Poor and Tribal Awakening (DAPTA), which work on healthcare, nutrition, education and the rights of marginalised communities.

Dr Randall Sequeira, a medical practitioner, who moved to Odisha to practise medicine in service of the Adivasi communities in the state, was arrested along with Dalit activist Laxman Naik on 16 October. Please amplify and raise your voice to ask for them to be released.

— Arpita Das (she/her) (@arpitayodapress) October 24, 2026

As reported by Article 14, Sequeira travelled to settlements where residents had little access to medical facilities, visiting households and providing treatment. His work extended beyond treating individual patients. He focused on preventive healthcare, community health training and understanding the relationship between environmental degradation and public health.

His experiences in mining-affected areas also led him to examine the health consequences of industrial extraction. He observed that communities living near operational bauxite mines reported more skin ailments than those in non-mining areas. Since March 2022, he has also travelled to Sukinda in Odisha’s Jajpur district to treat patients suffering from tuberculosis in an area affected by extensive chromite mining.

A close friend of his told Article 14 that Sequeira understood the limitations of treating individual patients when the structural conditions producing ill health remained unaddressed. Healthcare, in his understanding, could not be separated from access to clean water, forests, nutrition and a healthy environment.

This understanding increasingly brought him into solidarity with Adivasi communities opposing mining projects that threaten their land and natural resources. Since 2023, he has worked alongside grassroots organisations, including Maa Mati Mali Surakhya Manch and Niyamgiri Surakhya Samiti, which have opposed the proposed mining projects in the region. It is this association that has now become central to the allegations against him.

When solidarity becomes an alleged criminal offence

The Odisha Police has rejected allegations that Sequeira’s arrest is intended to suppress anti-mining resistance. Speaking to the Press Trust of India (PTI), Deputy Inspector General of Police Akhileshwar Singh alleged that Sequeira was not merely providing medical services but was instigating Adivasi communities against the state government.

The police have also cited multiple criminal cases against him. However, the central question remains: what evidence supports the serious allegations, and why was he implicated in an FIR in which his name did not originally appear, particularly when he had already secured anticipatory bail in another case arising from the same incident?

In its report, The Quint highlighted the concerns raised by activists over the police’s use of the ‘others’ category in FIRs. Narendra Mohanty, convenor of the Campaign Against Fabricated Cases, alleged that the open-ended category allows the police to subsequently implicate activists who were not named when the complaint was first registered. According to him, this practice has become particularly useful in keeping movement leaders in custody by filing successive cases whenever they secure bail in an earlier one.

The figures are alarming. According to data compiled by the People’s Union for Democratic Rights (PUDR), 43 cases connected to resistance against bauxite mining were registered in Kalahandi and Rayagada over the past three years, resulting in more than 100 Adivasis and Dalits being jailed. Between March 8 and April 8, 2026, as many as 24 people were arrested, 217 were named as accused and another 1,140 were listed under the category of ‘others’. Sequeira’s arrest is therefore unfolding against a much larger pattern of criminal cases against those resisting mining projects.

The battle over land, forests and the right to resist

The region’s resistance is not new. For decades, Adivasi communities have opposed attempts to convert their forests and hills into mining sites. The Dongria Kondh, a Particularly Vulnerable Tribal Group, regard the Niyamgiri hills as sacred and worship Niyam Raja, whom they believe resides in the hills. In its landmark 2013 judgment, the Supreme Court placed the decision on the proposed diversion of forest land for bauxite mining in Niyamgiri before the Gram Sabhas. Subsequently, all 12 Gram Sabhas rejected the proposal, and the Odisha government scrapped the project in 2014.

The renewed push for bauxite extraction in Sijimali has brought the region back into confrontation with mining interests. Vedanta has secured environmental clearance for the Sijimali deposit, while the nearby Kutrumali deposit has been allotted to the Adani Group.

For communities whose livelihoods, water sources, forests and cultural identities are inseparable from these hills, mining is not simply an industrial development project. It is a question of survival, autonomy and their constitutional and statutory rights over their land and resources.

The arrest of Sequeira has also attracted condemnation from sections of the medical and civil society communities. Dr Cyriac Abby Philips, popularly known as LiverDoc, appealed to the medical fraternity to stand up for his former St John’s Medical College junior. Recalling Sequeira’s work in Kutrumali, Philips described a physician who had travelled to remote settlements to treat malnourished children and women with limited access to healthcare. He argued that Sequeira understood that prescriptions could not compensate for the destruction of forests, the loss of water resources and the denial of dignity to indigenous communities.

My dear friends, please, I hope to demand your absolute attention to this matter:

In 2018, my junior from St. John’s Medical College, Bengaluru, Dr. Randall Sequeira (middle in the pic), trekked up a steep, bauxite-rich plateau in Odisha to hold a monsoon health camp in the indigenous Kutiya Kondh village of Kutrumali.

In a piece he wrote then titled “Kutrumali’s Demons,” Randall described sleeping under a dripping school roof in freezing fog, borrowing utensils from a local health worker to cook khichdi, and waking up at 6 AM to a line of tribal mothers. He wrote with heartbreak about treating malnourished toddlers with protruding bellies and visible ribs, listening to stories of stillbirths and chronic fevers, while noticing the shiny new solar lights installed by a mining conglomerate eyeing the aluminium ore beneath the villagers’ feet.

Comparing his small medical team to hobbits sheltering in the night, Randall worried about the outside forces coming for that fragile village.

Randall stayed with the tribal/ adivasi community to serve them. After St. John’s and an MD in Internal Medicine from SMS Jaipur, he gave up every comfort of urban medicine to live in Kalahandi, recognizing that clinical prescriptions are meaningless when indigenous communities are stripped of their forests, water, and dignity.

On the night of October 16, Odisha police picked up Dr. Randall Sequeira and Dalit activist Laxman Naik at 11 PM from his home in Bhawanipatna. A gentle physician who has spent years trekking up hills to save tribal children is now locked in Rayagada sub-jail under frivolous but draconian charges (attempt to murder, dacoity), simply for standing with Adivasis peaceful protesting the mining of their sacred hills in Sijimali and Kutrumali.
https://t.co/PsxZZCngyV

Odisha Govt. said it will cut down forests to connect tribal villages. But it was a way to bypass green laws and fast track London based Vedanta’s, and Adani’s mining plans. Local organisations estimate that around 45 villages depend on these hills and would be affected.
https://t.co/0pATUIYADm

The state has answered with repression rather than dialogue. In the last three years, at least 43 police cases have been filed and over a hundred Adivasis and Dalits, both women and men, have been incarcerated in Odisha jails. For example, from In March and april 2026, 8, 2026, to April 8, 2026, within one month, 24 people were sent to jail, 217 were made accused, and the number of “others” total 1,140. An activist who was not named in the original FIRs, but has since been implicated in about 12 cases, so that bail in one case is followed by arrest in another. This pattern of capture and releases have been used to crush rational dissent.

Dr. Randall understood that being a good doctor means understanding that prescriptions cannot compensate for the denial of land rights, that surgery cannot undo displacement and that no medical can substitute for the basic infrastructure a government has failed to provide.
https://t.co/fOC9AU3jaR

To my fellow medical fraternity, and every citizen with a conscience: a kind physician who embodies the highest ethics of our profession is being criminalized to clear the way for bauxite mining. Please do not let his voice be buried in a sub-jail.

Amplify this, demand due process, and demand the immediate release. Please sign in this form to show solidarity: https://t.co/cgLIoEXExG

If anyone can help out in this situation please reach out to Medico Friend Circle – https://t.co/OT2D2E3DuW

— TheLiverDoc (@theliverdoc) October 20, 2026

The Jan Swasthya Abhiyan has also condemned the arrests, describing them as an attack on people working to address the social and health consequences of mining. The organisation has demanded the immediate release of Sequeira and Naik, withdrawal of the cases and an independent inquiry into allegations of intimidation.

Meanwhile, the Mumbai-based Watchdog Foundation has approached the National Commission for Minorities, seeking scrutiny of the circumstances surrounding Sequeira’s arrest and whether the necessary legal safeguards were followed. Its representation, as reported by the Free Press Journal, specifically flagged the fact that Sequeira was arrested months after the April incident despite not being named in the original FIR.

The Foundation has clarified that the absence of a person’s name in an original FIR does not automatically establish innocence or render a subsequent arrest unlawful. However, it has called for scrutiny of whether the investigation is supported by credible evidence and whether constitutional and procedural safeguards have been respected.

Sequeira’s parents, Alex and Nancy Sequeira, have expressed distress over their son’s incarceration, while maintaining faith in the judicial process. In a statement to Article 14, they said that, to their knowledge, he had dedicated his professional life to serving poor and marginalised communities and hoped that he would receive a fair hearing and be reunited with his family.

Criminalising those who refuse to look away

The question raised by Sequeira’s arrest extends beyond the fate of one doctor. What does it mean when a physician working in areas with little access to healthcare is accused of instigating the very communities he has spent years treating? What does it say about the priorities of a government when those who draw attention to the health and environmental consequences of mining are treated as threats to public order?

For the Adivasi communities of Kalahandi and Rayagada, Sequeira was a doctor who came when hospitals were too far away, who treated their children and who understood that their health was inseparable from the land they inhabited. His arrest has now placed that relationship under the shadow of criminal prosecution. A physician who spent years travelling through forests to reach patients is now confined to a jail cell. And while the state questions whether he was really practising medicine or instigating dissent, the communities he served are left confronting the same questions of healthcare, land and survival, alongside the fear that those who stand with them could be next.

Related:

Police detain Adivasi students for second day, force them out of Mumbai

From Nashik to Mumbai: Adivasi students’ protest meets police detentions

Forced pregnancy tests for Adivasi women students in Maharashtra’s hostels, Rahul Gandhi registers strong protest

Why Adivasis seek to re-assert their traditional identity

I raise my voice for Adivasis, am I a Traitor?

Telangana: Stop forcible ‘re-location of Chenchu Adivasis from Amrabad Tiger Reserve

The post From treating Adivasi communities to being branded an instigator: Odisha jails doctor Randall Sequeira appeared first on SabrangIndia.

“A Hindu should only buy from a Hindu. We should only do business with Hindus,” Rane declared at the launch of the HARHAR (Hindu Association of Restaurants, Hotels, Aahar & Refreshments) campaign in Jui Nagar. In a video shared on his official X account, he called on Hindus to ensure that the person they traded with was Hindu, presenting this religious test to strengthen a Hindu Rashtra.

आज जुईनगर, नवी मुंबई येथे HARHAR (Hindu Association of Restaurants, Hotels, Aahar & Refreshments) या मोहिमेच्या शुभारंभ सोहळ्यास उपस्थित राहिलो.

हिंदू उद्योजकांना एकत्र आणून त्यांच्या व्यवसायाला आर्थिक बळ, व्यापक बाजारपेठ आणि नवी संधी उपलब्ध करून देणारा हा उपक्रम निश्चितच कौतुकास्पद आहे.

‘हिंदूंकडून खरेदी, हिंदू व्यापाराला प्रोत्साहन’ या संकल्पनेतून हिंदू उद्योजकता, भारतीय खाद्यसंस्कृती आणि स्वावलंबनाला अधिक बळ देऊया.

संघटित हिंदू समाज, सक्षम हिंदू उद्योजक आणि समृद्ध हिंदू अर्थव्यवस्था हेच आपले ध्येय!

HARHAR मोहिमेस मनःपूर्वक शुभेच्छा!

#HARHAR #HinduEntrepreneurs #HinduUnity #स्वावलंबीभारत #NiteshRane

— Nitesh Rane (@NiteshNRane) October 24, 2026

He then directed this call for economic exclusion towards the Nashik Kumbh Mela, demanding that Muslims not be allowed to set up shops at the gathering. His rhetoric escalated into an outright threat: “If Muslims come to the Kumbh Mela, they should not go back on their feet.”

This is not a call for self-reliance. It is a call for exclusion, backed by the threat of violence. A minister advocating that citizens refuse to trade with fellow citizens because of their religion, while warning of physical harm to those who attend a public religious gathering, raises concerns that cannot be brushed aside as political rhetoric or community mobilisation. In a separate video shared by news agency IANS, Rane referred to vandalism in France, claiming that Muslim-owned shops had been spared. He used this account to reinforce his demand that Hindus verify the religious identity of those with whom they conduct business.

“When you buy things, do business, or engage in trade, you must ensure that the person in front of you is a Hindu before moving forward,” he said. He also asserted that a country with a Hindu majority did not need any certificate to be a Hindu Rashtra.

Navi Mumbai, Maharashtra: Minister Nitesh Rane says, “During all those riots and vandalism, the moment they realized a shop belonged to a Muslim, they didn’t break it. They immediately moved to the next shop and continued their vandalism. When you buy things, do business, or engage in trade, you must ensure that the person in front of you is a Hindu before moving forward. That is why I am telling you this. This is how our Hindu Rashtra will be strengthened. In a country where 90% of the population is Hindu, we don’t need any certificate to be a Hindu Rashtra…”

(Source: Nitesh Rane PR Team)

— IANS (@ians_india) October 24, 2026

The logic is stark: Muslims are to be treated not as fellow citizens participating in the economy, but as people from whom Hindus must withdraw their custom, business and trust.

An economic boycott dressed up as entrepreneurship

HARHAR was presented as an initiative to bring Hindu entrepreneurs in the food and hospitality sectors together, expand their markets and strengthen their businesses. There is nothing objectionable about entrepreneurs organising around shared interests, promoting domestic products or preserving food traditions. But these legitimate objectives cannot be used to sanitise a campaign that explicitly calls for Muslims to be excluded from economic life.

As reported by The Free Press Journal, Swami Vigyananand, joint general secretary of the Vishwa Hindu Parishad (VHP) and founder of the World Hindu Foundation, identified food imports, the alleged dominance of Muslims in certain sectors and the popularity of foreign brands as obstacles to creating a Hindu food ecosystem. Restaurateur Sachin Shetty spoke of building a network of Hindu entrepreneurs and restoring Hindu dominance in the fruit supply chain. Although Shetty reportedly clarified that he did not want Muslim traders thrown out, the language of restoring religious dominance sits uneasily alongside the stated aim of building an inclusive and prosperous economy.

Rane, however, left little room for ambiguity. Hindu traders, he insisted, should sell only to Hindus, while Hindu consumers should purchase only from Hindu shopkeepers, including during Diwali. The issue is not whether Hindu businesses deserve support; they do. The issue is why that support must be built on the exclusion of Muslims.

Economic self-reliance is about strengthening domestic production, supporting small enterprises, improving supply chains and creating livelihoods. A religious boycott does none of this by definition. It instead seeks to turn everyday transactions into tests of religious loyalty, casting Muslim traders as people whose businesses should be avoided simply because they are Muslim.

Rane also invoked allegations of “love jihad”, “land jihad”, “halal jihad” and “corporate jihad”, claiming that money earned through business with Muslims was being used for “jihad” against Hindus. He urged people to stop buying from Muslims and portrayed ordinary commercial relationships as a potential source of danger. These sweeping allegations were offered as justification for collective economic punishment, without credible evidence presented at the gathering to establish the claims.

 

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The consequence of this rhetoric is to transform an ordinary act of buying or selling into a communal choice. A trader’s religion becomes a reason to distrust them; a customer’s religion becomes a condition for serving them. The economic boycott is presented as solidarity, while the people targeted by it are made to bear the cost of that solidarity.

When exclusion becomes a political objective

The demand to exclude Muslim vendors from the Nashik Kumbh Mela makes the stakes even clearer. Organisers and authorities may establish rules for licensing, sanitation, safety and the management of commercial spaces. But demanding a blanket ban on Muslim traders because of their religion raises fundamental questions about equal treatment and the right to earn a livelihood.

The threat that Muslims attending the Kumbh Mela should not return on their feet is especially grave. It goes beyond advocating a boycott or expressing hostility. It invokes physical violence against people based on religious identity. Coming from a serving minister, such language demands public scrutiny rather than being dismissed as a provocative flourish.

The constitutional implications are equally important. Articles 14 and 15 of the Constitution establish guarantees of equality before the law and protection against state discrimination on grounds including religion. Their application to specific private transactions or the rules governing a particular religious gathering depends on the circumstances. But the larger democratic principle is unmistakable: religious identity cannot be turned into a general licence to threaten citizens or demand their exclusion from public life.

What is being advanced in the name of Hindu entrepreneurship is a much more consequential proposition: that Hindus should withdraw economic support from Muslims, that Muslim traders should be excluded from a major religious gathering, and that Muslims who attend should face intimidation. This is not simply a debate about food culture or domestic industry. It is a demand to organise economic and public life along religious lines.

The question raised by Rane’s remarks is not whether Hindus should support Hindu entrepreneurs. It is whether that support should be weaponised into a campaign against Muslim livelihoods and accompanied by threats of violence. In a constitutional democracy, the answer must begin with a basic principle: no citizen should have to fear exclusion from economic life, or threats to their physical safety, because of their religion.

Related:

“Festivals Must Be Fun. Not Vehicles of Hate” | Teesta Setalvad

‘Abandon Christianity or Face Consequences’: Christian families face three days of violence in Bengal

Dalit Class XI student dies by suicide after alleged casteist harassment in Coimbatore

‘Free the Temple’, ‘Defend the Faith’, ‘Take Up Weapons’: How festivals became vehicles for anti-Muslim hate in September

The post Economic Boycott as Hindu Solidarity: BJP leader Nitesh Rane calls for Muslims to be shut out appeared first on SabrangIndia.

The attacks, reported by The Indian Express, took place under Chandrakona police station limits on October 18, 19 and 20, amid allegations that the families had faced sustained harassment for embracing Christianity. The assailants allegedly threatened to kill them, burn their homes and force them to renounce their faith. Despite the families approaching the police, the intimidation continued for three days before a formal First Information Report (FIR) was registered on October 20.

Thirteen people have been named in the FIR. As reported by The Indian Express on October 23, no arrests had been made at the time of publication, although police personnel had been deployed near the families’ homes.

Women assaulted, clothes torn; families threatened over their faith

Lakshmi Mondal, one of the victims, told The Wire that the harassment intensified on October 16, when a group allegedly threatened the Christian families with consequences unless they abandoned their religion. Two days later, the threats escalated into physical violence.

Recounting the assault, Lakshmi said she was struck below her ear by Ranjit Dolui and lost consciousness. When she partially regained consciousness, she could feel people removing her sari and tearing her blouse. She subsequently learnt that Dolui, Pocha Patra and Bapi Mondal had allegedly stripped and assaulted her.

The attackers allegedly splashed water on her face to revive her before pouring water over her body in front of onlookers, chanting “Jai Shri Ram” and declaring that she had been purified. Lakshmi said she was left lying on the floor of her home in that condition. The group also allegedly took away a Bible kept in the house.

The violence was accompanied by explicit threats against her family. According to Lakshmi’s account to The Wire, the assailants threatened to rape her Class X daughter and burn the family alive if they refused to abandon Christianity and return to Hinduism. The group allegedly attacked the homes of two other Christian families, including that of Saraswati Mondal and her husband, Ashok Mondal. Saraswati’s 15-year-old daughter was allegedly subjected to an attempt to strangle her, according to the family.

The account provided by a 40-year-old victim to The Indian Express corroborated the allegations of assault and forced religious purification. She said that on October 18, a group dragged her and her husband out of their home, beat them and tore her clothes before making her consume Tulsi and Bel leaves and pouring water over her as a purification ritual.

The allegations point to more than physical violence. The victims describe being publicly humiliated and subjected to rituals intended to undermine their religious identity, in an apparent attempt to force them to abandon a faith they say they had adopted voluntarily.

Forced to offer anjali at Durga Puja pandal

The attacks allegedly continued on October 19, when members of the group forced the families to participate in Hindu religious rituals. Lakshmi told The Wire that Madan Manna and Bappaditya Chatterjee, who were allegedly part of the previous day’s assault, took her and her husband, Tapan Mondal, along with Saraswati and her husband, Gopal Mondal, to a Durga Puja pandal in Dangal.

“They took us there against our will and forced us to offer anjali,” she alleged.

The families said they were made to participate in the ritual in front of others despite having been assaulted the previous day. The incident, as described by the victims, illustrates how religious rituals were allegedly used as instruments of coercion rather than voluntary expressions of faith.

On October 20, the intimidation allegedly continued. Lakshmi said that Manna and his associates took the men of the affected families to an isolated location and threatened to kill them if they did not renounce their belief in Jesus Christ. According to the complaint, the accused also abused and threatened Lakshmi and other family members and confined her inside her house. The families said they were too frightened to leave their homes and sent three minor girls to stay with relatives for their safety. Lakshmi eventually approached the police station again and lodged a formal complaint naming 13 people. The families said a police picket was deployed only after the FIR was registered.

Harassment allegedly began last year

The families told The Wire that the hostility did not begin with the October attacks. According to their account, Lakshmi’s husband, Tapan, his brother Gopal and another villager had embraced Christianity several years ago. Other residents of neighbouring villages had also converted. Lakshmi maintained that the decision was voluntary and rooted in their religious beliefs. She said the families continued to respect other religions and had been practising Christianity peacefully inside their homes.

However, she alleged that her relatives, Asit, Arun, Barun and Tarun Mondal, began harassing the family during Durga Puja last year, questioning their decision to convert. The family said they had submitted a written complaint to Chandrakona police station at the time. Although the police visited the village, they alleged that no effective action was taken against those accused of harassment.

The families said the intimidation later intensified, particularly after the change of government in West Bengal in May. According to Lakshmi, the attackers allegedly invoked the arrival of a new government and claimed that the Bajrang Dal would ensure that the families abandoned Christianity. Several witnesses who spoke to The Wire reportedly corroborated aspects of the victims’ account. 

Police security offered, but families remain afraid

Patlapur, located around 15 kilometres from Chandrakona town, is home to approximately 150 families belonging to different social and religious communities. Agriculture and the manufacture of copper ornaments are among the principal sources of livelihood in the area. Local primary school teacher Soumitra Gharui told The Wire that the village had not witnessed caste-related disputes or violence of this nature for decades. Residents alleged that efforts to disturb the area’s social harmony had begun around a year ago.

The families said the three days of violence had left them traumatised. Lakshmi also expressed concern for her elderly father-in-law, Krishnapada Mondal, who has reportedly been living with paralysis for several years and witnessed the harassment of the family. Speaking to The Indian Express, one of the victims said that four police personnel had been stationed outside their homes. While welcoming the security, she expressed fear that the protection might not last.

“We are happy the police helped us. But threat calls are coming. One day the police will leave. What will we do then?” she said. She added that she wanted only to live peacefully in her own home.

On October 21, Paschim Medinipur Superintendent of Police Papiya Sultana told The Wire that an FIR had been registered and that the police would provide security to the families and investigate the incident. Speaking to The Indian Express, Sultana said a police picket had been deployed because the families felt insecure and that the police were taking steps to prevent further incidents. An advocate who assisted the victims told The Indian Express that the FIR was registered after he visited the police station on October 20, but the accused had not been arrested.

For the families, the immediate concern remains their safety. They have alleged that they were threatened, assaulted and pressured to abandon their faith despite seeking police intervention. While a police picket has been established, the absence of reported arrests has added to their apprehension.

Related:

Dalit Class XI student dies by suicide after alleged casteist harassment in Coimbatore

CJP helps secure Ajabha Khatun’s release after 772 days in Assam’s Matia detention camp

Six police personnel suspended after custodial death of Dilshad Ansari in Bihar

‘Free the Temple’, ‘Defend the Faith’, ‘Take Up Weapons’: How festivals became vehicles for anti-Muslim hate in September

Six Days, One Unanswered Question: What happened to Shaheen and Nafisa Khan at Saket Police Station?

The post Christian families assaulted, humiliated and forced into Durga Puja rituals in West Bengal village appeared first on SabrangIndia.

#WATCH | Mumbai: Students staged a protest at Chaityabhoomi, expressing disappointment over the lack of action in the IIT Bombay student Sahil Wakode’s death case. Police detained all the protesters at the site. https://t.co/wxdd5uvOaA

— ANI (@ANI) October 25, 2026

Comedian Masoom Rajwani and many others detained by Mumbai Police.

Their crime?

Carrying out a peaceful candlelight gathering for Sahil Wakode.

Sahil, a Dalit student, died by suicide at IIT Bombay.

His parents have alleged that caste-based harassment led to his death https://t.co/7UgIIQwSL8

— Parth MN (@parthpunter) October 25, 2026

Why is Mumbai police house-arresting General Secretary of AIISCA @deepali_writes from going to Chaityabhoomi for candle gathering at 6 PM. Chait yabhoomi is a sacred place for Ambedicarites, it is arrocously casterst, cowardly and unconstitutional of police to detain Deepali. Why is the state so afraid of Dalits demanding justice?

— TheAmbedkarianChronicle (@TheAmbedkarian) October 25, 2026

VIDEO | Mumbai: The Progressive Students Union (PSU) organised a candlelight march at Chaityabhoomi to demand justice in the case of the suicide of IIT Bombay student Sahil Wakode.

Protesters participating in the march were taken into custody. A heavy police force was deployed in the area as a precautionary measure.

(Full video available on PTI Videos – https://t.co/bIyFWTfmBd)

— Press Trust of India (@PTI_News) October 25, 2026

https://www.instagram.com/p/De8wW4MjUw_/ 

Parents of Wakode were also detained, and released later. 

Mumbai police has illegally detained Sahil Wakode’s parents in an unknown location.

— TheAmbedkarianChronicle (@TheAmbedkarian) October 25, 2026

The detentions at Chaityabhoomi, the memorial site of Dr B.R. Ambedkar, came amid mounting demands for accountability from the IIT Bombay administration over allegations of caste-based harassment preceding Wakode’s death. Rather than allowing students and concerned citizens to mourn and demand justice peacefully, the police deployed a heavy force, prevented the gathering from proceeding freely and detained participants on the grounds that the vigil lacked permission. 

According to The Hindu, approximately 20 to 25 people were detained at Chaityabhoomi, with protesters alleging that police personnel forcibly removed participants, including women. The Times of India also reported the detentions, confirming that Rajwani was among those taken into custody. Police maintained that the gathering was unauthorised and cited law-and-order concerns.

The Progressive Students Union (PSU) had called for the candlelight vigil at 5.30 p.m. to pay tribute to Wakode and demand an impartial investigation into his death. Participants included students and activists associated with organisations supporting the struggle for justice, including individuals from IIT Bombay and the Tata Institute of Social Sciences.

According to accounts reported by The Hindu, protesters alleged that police personnel carried out two rounds of detentions, at around 6 p.m. and 7 p.m. Tejas Anoop of Aamchi Padhai Aamchi Ladai said police approached individuals and detained those they suspected of participating in the protest, including people carrying candles or placards. He further alleged that people who questioned the detentions or sought written authorisation were also taken away.

Rajwani told The Hindu that he arrived at Chaityabhoomi around 6.10 p.m. and that the march had still not begun by 7.30 p.m. He alleged that four police personnel lifted him by his arms and legs while detaining him, causing a minor scratch. He also claimed that detainees were not told where they were being taken and were not provided water during transportation.

Another participant, Akalya, alleged that four police personnel put her inside a van while she was photographing the gathering. She said she was kept inside for approximately 30 to 45 minutes without being informed of the reason for her detention. Her phone was temporarily taken away when she tried to contact her family, she alleged.

Deepali, another participant, said she had been taken to a police station and released around 6.30 p.m. She maintained that the gathering was intended to be peaceful and condemned the manner in which participants were treated. Social media posts also raised allegations that police had prevented activists, including the general secretary of the All India Independent Scheduled Caste Association (AIISCA), from reaching Chaityabhoomi.

Despite the police action, approximately 40 to 50 people subsequently gathered to pay tribute to Wakode, according to reports. Those detained were released from police stations in Tardeo, Worli and Dadar later that evening.

People broke free from Tardeo police station https://t.co/HXDOLYDJgC

— Preksha (@09preksha) October 25, 2026

A month of protests, allegations of police brutality

Wakode, a second-year BTech student at IIT Bombay’s Powai campus, was found dead in his hostel room on September 18, hours after he was allegedly caught using a mobile phone during a mid-semester examination. His parents and fellow students subsequently raised allegations of caste-based harassment and mistreatment.

A police complaint named Professor Suryanarayana Doolla and invoked provisions of the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, alongside provisions relating to abetment of suicide. Doolla, who was removed from his position as dean of students’ welfare and sent on leave, has been at the centre of allegations concerning his treatment of Wakode. The professor and IIT Bombay Director Shireesh Kedare have denied allegations of caste-based discrimination. The Mumbai Crime Branch has taken over the investigation and recorded statements from more than 40 people.

The police action at Chaityabhoomi followed earlier detentions of Wakode’s parents and protesting students on October 18, exactly a month after his death. At the time, police also demolished the protest site outside IIT Bombay and detained several people. Students and activists have continued to allege that the police, acting alongside the institutional response to the death, have repeatedly attempted to suppress their demands for accountability.

As The Wire previously reported, a student injured during an earlier protest received a medico-legal certificate from KMJ Hospital in Vikhroli that reportedly recorded “assault by Powai police” as the cause of injury. The certificate also documented blunt trauma to the shoulder and a linear abrasion over the right elbow, alongside a reported attempt to strangle the student. Earlier social media posts had also alleged that women protesters were dragged, beaten and inappropriately touched by police personnel.

84 organisations demand IIT Bombay director’s resignation

The police crackdown came as 84 organisations from across the country issued an open letter demanding the resignation of IIT Bombay Director Professor Shireesh Kedare, describing it as a necessary measure of institutional accountability following Wakode’s death. As reported by Maktoob Media, the letter accused the institute of responding to complaints of caste discrimination with callousness and repression. The signatories questioned the administration’s decision to refer to Wakode as a “cheater” in its initial communication following his death, arguing that the statement risked discrediting the student before the circumstances surrounding his death had been adequately investigated.

The letter also criticised the public support extended by the institute’s faculty body to Doolla, who has been named in the police complaint, and raised concerns about the alleged selective release of examination-hall CCTV footage to the media. It further condemned the police action against Wakode’s parents and fellow students during earlier protests.

“The series of events which has unfolded following the unfortunate demise of your student Sahil Wakode has revealed IIT Bombay administration to be spectacularly callous at best or maliciously repressive towards complaints of caste discrimination,” the letter stated.

The signatories include student unions, Ambedkarite organisations, teachers’ associations and civil rights groups, including the Ambedkar Students’ Association, Students’ Federation of India, All India Students’ Association, National Alliance of People’s Movements and Disha Students’ Organisation.

The organisations argued that the director’s resignation was necessary to establish accountability and send a clear message that allegations of discrimination and harassment against marginalised students cannot be brushed aside through institutional statements or disciplinary narratives that shift scrutiny onto the deceased student.

Tribal students detained at Shivaji Park

The crackdown was not confined to Chaityabhoomi. At nearby Shivaji Park, Mumbai Police detained approximately 120 tribal students and activists who had assembled to demand the resignation of Maharashtra Tribal Development Minister Ashok Uike, along with the commissioner and secretary of the tribal development department.

According to PTI and The New Indian Express, the protesters were seeking accountability for deteriorating conditions in tribal residential schools, an inquiry into the alleged deaths of 584 students, improved hostel facilities and the scrapping of the contract system for centralised kitchens in tribal residential schools.

The students had reportedly been agitating since August. Their earlier demonstration on October 5 had ended with police detaining participants and sending them back to their hometowns in Nashik, Nandurbar and Jalgaon. On Sunday, protesters said they were detained at Dadar railway station and near Tilak Bhavan before they could reach the proposed venue. Police personnel were also reportedly deployed at railway stations and bus stops along routes leading to Shivaji Park. The protesters had sought permission to demonstrate at Azad Maidan and Shivaji Park but were denied permission. They said they would continue their agitation at Azad Maidan on Monday.

Taken together, the detentions at Shivaji Park and Chaityabhoomi reveal a disturbing pattern: students raising questions about caste deaths, discrimination and the treatment of vulnerable communities are met with preventive custody and restrictions on assembly rather than meaningful engagement with their grievances.

At Chaityabhoomi, the demand was for justice for a young Dalit student whose death has raised serious questions about caste discrimination and institutional responsibility. At Shivaji Park, tribal students were seeking accountability for conditions in residential schools and alleged student deaths. Both gatherings were disrupted by police action.

Related:

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Dalit Class XI student dies by suicide after alleged casteist harassment in Coimbatore School

Mumbai Police detain Ambedkarite leaders demanding justice for Sahil Wakode; IIT Bombay refuses to hear delegation

Bihar custodial death: Six suspended after Dilshad Ansari’s death in custody; family demands high-level probe

When a Student Dies, Who Questions the Institution? | Sahil Wakode’s Parents Seek Justice | Teesta

Caged in Police Vans, Beaten in Custody, Journalists Attacked: Delhi’s crackdown on anti-CEC protests draws UN condemnation

Police detain Adivasi students for second day, force them out of Mumbai

The post Mumbai police detain 140 protesters as student’s demand justice for Sahil Wakode, accountability from IIT Bombay appeared first on SabrangIndia.

According to DT Next, Akilan, a Class XI student, had faced taunts from classmates over his caste and eating habits. The harassment had reportedly become so distressing that he left home last month and went to stay with a relative in Alandurai. His father, Ashok Kumar, brought him back and complained to the school management. Although the taunts reportedly stopped for a few days, they later resumed.

The FIR, as reported by South First, alleges that class teacher Vijayakumar asked students which of them ate beef. Following this interaction, two classmates allegedly subjected Akilan to casteist verbal abuse and physical assault. Akilan belonged to a Scheduled Caste community. His mother, Kousalya, has named the two students, the class teacher and headmaster Arunkumar in her complaint, alleging that the school failed to address the discrimination.

The harassment allegedly continued when Akilan returned to school after the Puja holidays on Wednesday. According to DT Next, he was subjected to caste-based taunts during the morning prayer assembly before returning home. His mother found him hanging when she returned home for lunch around 1 pm. He was taken to a nearby hospital, where he was declared dead.

Police are investigating the circumstances surrounding his death and the family’s allegations. A senior police officer told NDTV that the role of the school, the headmaster, the class teacher and others was being examined. The officer confirmed that a case had been registered under the Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act. The accused have also been booked under provisions relating to abetment of suicide and voluntarily causing hurt. Akilan’s body was kept at Coimbatore’s ESI Hospital for a post-mortem examination.

The case raises serious questions about the school’s response to alleged caste-based harassment, particularly after the family had reportedly approached its management. The allegations against the staff and students remain under investigation. The incident also comes amid earlier allegations of caste discrimination in Coimbatore’s schools. Last year, the principal of a private school was suspended after allegedly making a Dalit student who was menstruating sit on the stairs outside her classroom to write her examinations.

Related:

Three years after Darshan Solanki, Sahil Wakode’s death shows IIT Bombay still has no answer on caste, power and student deaths

Thirty years on, justice remains elusive for Dalits in Uttar Pradesh, Uttarakhand and Haryana

“Obnoxious and Caste-Coloured”: Supreme Court strikes down Odisha bail orders mandating cleaning work, declares them void

Understanding power through caste: Dr. Ambedkar’s contribution to the sociology of law

Beyond the ‘plum’ posting: Why the caste lens still defines bureaucratic success

The post Dalit Class XI student dies by suicide after alleged casteist harassment in Coimbatore School appeared first on SabrangIndia.

आंदोलन करणाऱ्या आदिवासी विद्यार्थ्यांना पोलिसांनी काँग्रेस कार्यालयातून ताब्यात घेतलं तेव्हा…
#TribalStudents #TribalProtest #MumbaiProtest @ShahidReports https://t.co/c8qElBftET

— BBC News Marathi (@bbcnewsmarathi) October 6, 2026

आंदोलन करणाऱ्या आदिवासी विद्यार्थ्यांना पोलिसांनी काँग्रेस कार्यालयातून ताब्यात घेतलं?
#TribalStudents #AdivasiStudents #AdivasiProtest https://t.co/ylGy3lj9as

— BBC News Marathi (@bbcnewsmarathi) October 5, 2026

STORY | Police detain tribal students protesting in Mumbai, drive them out of city

Police on Tuesday detained tribal students who had marched from Nashik to press for better hostel facilities and an inquiry into deaths at ashram schools, bundling them into buses outside the Maharashtra Congress headquarters and driving them out of the city.

READ: https://t.co/nMiY0GayvP

— Press Trust of India (@PTI_News) October 6, 2026

Tribal students who walked and travelled by bus to Mumbai to demand scholarships, basic amenities and the tribal development minister’s resignation were threatened and detained by police at 3 am, the Congress alleged.

Watch: https://t.co/xxTCpLxNVA

— Maktoob (@MaktoobMedia) October 5, 2026

#Mumbai: Police on Tuesday detained tribal students who had marched from Nashik to press for better hostel facilities and an inquiry into deaths at ashram schools, bundling them into buses outside the Maharashtra #Congress headquarters and driving them out of the city.

https://t.co/VwFQsnEV02

— Deccan Chronicle (@DeccanChronicle) October 6, 2026

According to Hindustan Times, police personnel deployed outside Tilak Bhavan stopped the students from leaving on Tuesday morning before private buses were brought in and the protesters were made to board them. The students continued raising slogans against the Maharashtra government as they were transported out of Mumbai. NSUI state president Sagar Salunke said the students were taken to different locations, including Jalgaon, Nandurbar and Nashik. The Indian Express also reported videos of the operation showing police personnel pushing protesters towards buses, including a woman carrying an infant.

The students had begun their September 28 march from Nashik to Mumbai, after weeks of agitation over conditions in tribal schools and hostels. Their demands include an independent inquiry into deaths at state-run ashram schools, compensation of ₹1 crore each to the families of three girls who died after alleged snakebite at an ashram school in Japtalai, Gadchiroli, ₹50 lakh compensation for those injured, an inquiry into alleged irregularities in the distribution of grants, action against responsible officials and the resignation of Tribal Development Minister Ashok Uike. They have also raised concerns over scholarships, food, sanitation, hostel facilities and basic amenities.

The students had sought permission to protest at Azad Maidan. After that request was rejected, they sought to meet Maharashtra Governor Jishnu Dev Varma and submit a memorandum. Instead, they found themselves confined to the Congress office and subjected to police action for the second day in a row. On Monday, police had already forcefully moved students out of Tilak Bhavan and taken them towards Kopri in Thane after shifting them between vehicles and stopping at multiple locations. On Tuesday, the operation took place at the Congress headquarters itself.

Maharashtra Congress president Harshvardhan Sapkal condemned the action, saying the government had denied Adivasi students even the basic democratic right to protest and meet the Governor. Congress leaders also alleged that police behaved abusively towards women students and used force to break up the protest. Congress general secretary Jairam Ramesh had earlier described the Maharashtra government as “Adivasi-virodhi” over the police action.

The police, meanwhile, have denied that students were arrested from Tilak Bhavan. As reported by The Indian Express, police said those attempting to proceed towards Lok Bhavan were detained from different locations and that legal action was being taken. Chief Minister Devendra Fadnavis has also claimed that the students’ demands have been accepted, alleging that the continuing agitation was being driven by some NSUI office-bearers rather than the students themselves.

But the students themselves have rejected any suggestion that the issue is over. Before being driven out of Mumbai, they announced that they would return on October 25 and resume their protest at Azad Maidan.

The episode exposes the stark gap between the government’s claim that the students’ demands have been resolved and the reality of students having to march hundreds of kilometres to Mumbai, seek a hearing from the state’s highest authorities, and then face police action instead of an open response to their grievances. Their demands concern not abstract policy questions, but the safety, dignity and lives of Adivasi students in institutions run by the state.

The government may claim the demands have been accepted. The students’ continued resistance, and their determination to return, suggest otherwise.

Related:

From Nashik to Mumbai: Adivasi students’ protest meets police detentions

Youth Congress escalates fight against CEC Gyanesh Kumar as SIR controversy fuels nationwide protests

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‘Solidarity Is Not a Crime’: Mumbai activists protest alleged police harassment over Palestine event

The post Police detain Adivasi students for second day, force them out of Mumbai appeared first on SabrangIndia.

The students travelled to Mumbai by bus and on foot after seeking permission to protest at Azad Maidan. According to the Times of India, the students said they had received no response to their request for permission and, having nowhere to stay in Mumbai, were accommodated overnight at the Maharashtra Congress headquarters, Tilak Bhavan, in Dadar.

The Congress alleged that police action began around midnight, with personnel entering or attempting to enter Tilak Bhavan and threatening students with detention and police cases. Maharashtra Congress president Harshvardhan Sapkal claimed that students, including women, were taken into custody and that police also detained NSUI functionaries. The report by Hindustan Times provided that the party further alleged that students were stopped around 3 a.m., photographed and that a bus carrying protesters was taken into custody.

The reported police action has drawn strong criticism from Congress leaders. Congress general secretary Jairam Ramesh called the Maharashtra government “Adivasi-virodhi”, while Sapkal warned that Congress leaders would gherao Chief Minister Devendra Fadnavis’ official residence, Varsha, if the detained students and party workers were not released. Leader of Opposition and Congress leader Rahul Gandhi also criticised the government over the treatment of the protesting students.

महाराष्ट्र के छात्र फडणवीस सरकार की शिक्षा व्यवस्था और अन्याय से त्रस्त हैं।

आदिवासी छात्र अपनी माँगें लेकर मुंबई पहुँचे – कुछ बस से, और कुछ पैदल चलकर।

उनकी माँगें क्या हैं? आदिवासी आश्रमशालाओं और छात्रावासों में बुनियादी सुविधाएँ। छात्रवृत्ति। वही चीज़ें जो किसी भी बच्चे का हक़ हैं।

मुंबई में रुकने की जगह नहीं थी, तो कांग्रेस ने उन्हें तिलक भवन में ठहराया। और आज सुबह होने से पहले – पुलिस कांग्रेस कार्यालय के अंदर घुसी और इन बच्चों को उठाकर ले गई। आज़ाद मैदान पर प्रदर्शन शुरू होने से पहले ही। जो बच्चे नासिक से पैदल चलकर आए, उनको ये जवाब मिला।

उधर पुणे में MPSC के अभ्यर्थी सत्याग्रह पर बैठे हैं। ये माँगें नई नहीं हैं – मैंने मुख्यमंत्री फडणवीस से इन पर बात की थी। तब कुछ नहीं हुआ। इसीलिए आज ये बच्चे सड़क पर हैं।

मैं और कांग्रेस पार्टी महाराष्ट्र के छात्रों के साथ खड़े हैं। हम एक इंच भी पीछे नहीं हटेंगे।

— Rahul Gandhi (@RahulGandhi) October 5, 2026

आदिवासी बांधवांनी आपल्या न्याय्य हक्कांसाठी आंदोलन करणे हा गुन्हा आहे का? सरकार नेमके स्वतःला काय समजते?

आपल्या न्याय्य मागण्यांसाठी नाशिकहून पायी मुंबईपर्यंत आलेले आदिवासी विद्यार्थी, महाराष्ट्र प्रदेश काँग्रेस कमिटीच्या टिळक भवन या मुख्यालयात मुक्कामी थांबले होते. मात्र मध्यरात्रीपासून पोलीस बेकायदेशीर रित्या, टिळक भवनमध्ये घुसून या विद्यार्थ्यांवर दबाव निर्माण करत आहेत, त्यांना धमकावत आहेत आणि चुकीच्या पद्धतीने अटकेची कारवाई केली जात आहे.

हे अत्यंत गंभीर आणि निषेधार्ह आहे.

आपल्या हक्कांसाठी शांततेच्या मार्गाने आवाज उठवणाऱ्या आदिवासी विद्यार्थ्यांशी सरकारने संवाद साधला पाहिजे. त्यांच्या समस्या ऐकल्या पाहिजेत. त्याऐवजी त्यांना पोलीस बळाच्या जोरावर दडपण्याचा प्रयत्न कशासाठी?

लोकशाहीत प्रश्न विचारणे गुन्हा नाही. न्याय मागणे गुन्हा नाही. आंदोलन करणे गुन्हा नाही.

महाराष्ट्र हा कायद्याचा, लोकशाहीचा आणि सामाजिक न्यायाचा सन्मान करणारा प्रदेश आहे. त्या महाराष्ट्रात न्याय मागणाऱ्या आदिवासी विद्यार्थ्यांशी संवाद करण्याऐवजी, सरकार त्यांना बेड्या ठोकत आहे.

सरकारच्या या दडपशाहीच्या भूमिकेचा आम्ही तीव्र निषेध करतो. आदिवासी विद्यार्थ्यांच्या लढ्यात आम्ही ठामपणे त्यांच्या पाठीशी आहोत.

— Balasaheb Thorat (@bb_thorat) October 5, 2026

सुलतान फडणवीसांच्या पोलिसांना महाराष्ट्र काँग्रेसच्या मुख्यालयात घुसण्याचा अधिकार कोणी दिला?

आदिवासी विद्यार्थ्यांचा आवाज दाबण्यासाठी आता काँग्रेसच्या टिळक भवनपर्यंत फडणवीसांचे शेकडो पोलीस फौजफाट्यासह पोहोचले आहेत. विद्यार्थ्यांना अटक करण्यासाठी राजकीय पक्षाच्या कार्यालयात घुसणं ही केवळ पोलिसी कारवाई नाही, तर लोकशाहीच्या मर्यादांवरच प्रश्नचिन्ह आहे.

फडणवीसजी, आज सत्ता तुमची असेल; पण महाराष्ट्र तुमची खासगी जहागीर नाही! विरोधकांचा आवाज आणि विद्यार्थ्यांचा संघर्ष पोलीस बळाने दाबता येणार नाही.

टिळक भवनमध्ये घुसलेल्या पोलिसांनी लक्षात ठेवावं, काँग्रेस कार्यकर्ते आणि स्वाभिमानी आदिवासी विद्यार्थी घाबरणार नाहीत, झुकणार नाहीत!

— Maharashtra Congress (@INCMaharashtra) October 5, 2026

नाशिकहून पायी मोर्चा काढून मुंबईत आलेले आदिवासी विद्यार्थी टिळक भवन येथे मुक्कामी थांबले असताना, मध्यरात्रीपासून पोलीस बळाचा वापर करून कार्यालयात जबरदस्तीने घुसत आहेत. विद्यार्थ्यांशी अरेरावी करत त्यांना धमकावून ताब्यात घेण्याचा प्रयत्न सुरू आहे.

पोलिसांनी बेकायदेशीरपणे आमच्या कार्यालयात घुसून आदिवासी विद्यार्थ्यांना धमकावणे आणि जबरदस्तीने ताब्यात घेण्याचे प्रयत्न तातडीने थांबवावेत.

कायदा आणि सुव्यवस्था राखण्याची जबाबदारी असलेल्या पोलिसांकडूनच कायद्याचे उल्लंघन होत असेल, तर ही गंभीर बाब आहे.

आदिवासी विद्यार्थ्यांचा आवाज दडपण्याचा हा प्रयत्न आम्ही कदापि यशस्वी होऊ देणार नाही. विद्यार्थ्यांच्या न्याय्य हक्कांसाठी काँग्रेस पक्ष ठामपणे त्यांच्या पाठीशी उभा आहे.

@MumbaiPolice @CMOMaharashtra @Dev_Fadnavis

— Harshwardhan Sapkal (@INCHarshsapkal) October 5, 2026

The allegations have been disputed by the Mumbai Police. As reported by Times of India, DCP Manish Kalwaniya said that no one was arrested from Tilak Bhavan and that protesters who were planning to march towards Lok Bhavan, the Governor’s official residence, were detained from different locations. Police said legal action was being taken against those participating in the proposed march.

The confrontation comes against the backdrop of a larger dispute over the safety, dignity and living conditions of students in Maharashtra’s tribal residential education system. The students’ demands extend beyond scholarships to basic facilities, food, sanitation, medical care and accountability for deaths and injuries in hostels and ashram schools. After weeks of protest in Nashik, their decision to march to Mumbai was an attempt to press the state government directly on these unresolved grievances.

There were also accusations of women protestors being detained and denied access to food or washrooms, and being driven around the city with no breaks.

On the night of Oct 4–5, Adivasi student protesters with NSUI were picked up by Mumbai Police without notice or warrant and allegedly subjected to inhuman treatment. Yes, they had no permission to protest at Azad Maidan. But neither did the “Cockroach Janta Party”, who got VIP treatment and full media glare.
Why the differential treatment for Marathi-speaking Adivasi students protesting for months against brutal conditions in tribal welfare department schools?
Is the BJP scared of the Congress?
#AdivasiStudents #Mumbai #AzadMaidan #Maharashtra #StudentProtests #TribalRights #NSUI

— Teesta Setalvad (@TeestaSetalvad) October 5, 2026

The contrast with the treatment of the Cockroach Janta Party’s protest just days earlier is striking. On October 2, the CJP went ahead with a large gathering at Mumbai’s Shivaji Park despite Mumbai Police having denied permission. Hundreds, and according to reports thousands, gathered at the venue, even as police deployed around 500 personnel. The protest proceeded, with participants publicly demanding the resignation of Chief Election Commissioner Gyanesh Kumar. The police subsequently registered an FIR against the organisers and 400–500 unidentified persons, but there were no reports of a comparable midnight operation to prevent protesters from assembling in the first place.

The Adivasi students, by contrast, were stopped before they could reach their proposed protest site. Having marched from Nashik to Mumbai to raise demands concerning scholarships, hostel conditions, food, safety and accountability for deaths in tribal institutions, they were detained from different locations, while Congress alleged that police entered party offices where students had taken shelter. Mumbai Police has disputed the allegation of arrests from the Congress office and said those planning to march towards Lok Bhavan were detained.

The difference raises an uncomfortable question about how the right to protest is being enforced in Maharashtra: why was a large, unauthorised political protest allowed to proceed and dealt with through a subsequent FIR, while Adivasi students who had travelled hundreds of kilometres to press demands over basic educational and living conditions faced preventive detention before their protest could even begin? The contrast is particularly stark when the students’ demands concern their fundamental access to dignity, education and safe living conditions.

Related:

Youth Congress escalates fight against CEC Gyanesh Kumar as SIR controversy fuels nationwide protests

Unpacking a Coded Defence: What an IIT Professor’s post reveals about attitudes in elite institutions

‘Solidarity Is Not a Crime’: Mumbai activists protest alleged police harassment over Palestine event

The post From Nashik to Mumbai: Adivasi students’ protest meets police detentions appeared first on SabrangIndia.

The incidents documented this month of September range from demands linked to the Mathura temple-mosque dispute and provocative religious sloganeering outside a mosque to warnings against alleged “infiltrators”, claims of Hindu demographic decline and repeated exhortations to acquire weapons. While the speakers and settings differ, the rhetoric follows recognisable patterns of exclusion and otherisation.

From a place of worship to a demand for its “liberation”

Location: Basti, Uttar Pradesh

Date: September 4

On the occasion of Krishna Janmashtami, Vishva Hindu Mahasangh leader Akhilesh Singh asserted that if those celebrating Janmashtami had taken an oath to celebrate it only after demolishing the mosque in Mathura, similar to the Babri Masjid, and “freeing” the temple, it would have been “freed” long ago. He claimed that Krishna had been imprisoned in a jail and that the temple had been occupied. He also announced a march for “Krishna Janmabhoomi” in October.

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On September 4 in Basti, Uttar Pradesh, Vishva Hindu Mahasangh leader Akhilesh Singh used the occasion of Krishna Janmashtami to invoke the Mathura mosque-temple dispute. He said that if those celebrating Janmashtami had taken an oath to celebrate it only after demolishing the mosque in Mathura, “like the Babri Masjid”, and “freeing” the temple, it would have been “freed” long ago. He also announced a march for “Krishna Janmabhoomi” in October.

The significance of this rhetoric lies in the transformation of a contested place of worship into a religious obligation. The mosque is not presented simply as a structure involved in an ongoing legal and political dispute. Its presence is rhetorically framed as an obstacle to the fulfilment of a Hindu religious claim.

The invocation of the Babri Masjid demolition is particularly concerning. A constitutional and legal dispute over a place of worship is thereby connected to a historical episode in which a mosque was demolished by a extremist mobilisation. The language of “liberation” further recasts the removal of a Muslim religious site as an act of religious restoration. This is one of the recurring mechanisms through which religious difference becomes exclusionary: a particular religious community is represented as occupying space that rightfully belongs to another.

When religious practice becomes a public assertion against Muslims

Location: Achalpur, Amravati, Maharashtra

Date: September 8

During a grand Kanwar Yatra organised by Jableshwar Baba Mitra Mandal, participants recited the Hanuman Chalisa and raised “Jai Shri Ram” slogans outside a mosque, with former MP Navneet Rana seen reciting the Hanuman Chalisa. The religious recitation and slogan-shouting reportedly led to brief communal tension, following which security was tightened in the area.

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A similar dynamic appeared in Achalpur, Amravati, on September 8, where participants in a Kanwar Yatra organised by Jableshwar Baba Mitra Mandal recited the Hanuman Chalisa and raised “Jai Shri Ram” slogans outside a mosque. Former MP Navneet Rana was seen participating in the recitation. The incident reportedly generated brief communal tension, after which security was increased.

When religious activity is deliberately performed outside another community’s place of worship and accompanied by slogans that have acquired a powerful political resonance, religion can cease to function merely as an expression of personal faith. It can become a public demonstration of dominance, particularly where the immediate setting is already communally sensitive. The issue, therefore, is not the Hanuman Chalisa itself. It is the use of religious symbolism in a setting where the identity of another religious community becomes part of the spectacle.

Constructing the Muslim as the outsider

Location: Howrah, West Bengal

Date: September 11

A Hindu nationalist speaker, defending religious preacher Dhirendra Shastri’s comment about banning non-vegetarian food from Durga Puja, warned that anyone who insulted a saint again would be “beaten so badly” that they would be unable to get up. He targeted those he termed “Bangladeshi infiltrators”, accusing them of disrespecting Bengali culture and vandalising Durga Puja pandals, breaking Saraswati idols, and setting fire to pandals. He named Muslim leaders from opposition parties and alleged that such people had “become Bengalis” and accused “intellectuals” of abusing Hindus who worship Durga and Saraswati. He claimed that efforts had begun in Bengal to get rid of this “drug” from their minds.

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In Howrah, West Bengal, on September 11, a Hindu nationalist speaker defending religious preacher Dhirendra Shastri’s remarks on non-vegetarian food during Durga Puja threatened that anyone who insulted a saint again would be “beaten so badly” that they would be unable to get up. The speech then moved from defending a religious figure to identifying an alleged enemy.

The speaker referred to people he described as “Bangladeshi infiltrators” and accused them of disrespecting Bengali culture, vandalising Durga Puja pandals, breaking Saraswati idols and setting fire to pandals. Muslim political leaders were named, while “intellectuals” were accused of abusing Hindus who worship Durga and Saraswati. This is a familiar form of otherisation: disparate questions of nationality, religion, culture, political affiliation and alleged criminality are collapsed into a single hostile category.

The label “Bangladeshi infiltrator” is particularly potent in this construction. It does not merely describe an alleged immigration status. In the speech, it becomes attached to a broader image of the Muslim as someone who does not belong to Bengal, does not respect its culture and is therefore positioned outside the legitimate social body. The result is a rhetorical equation in which defending Hindu religious culture is presented as requiring resistance to an allegedly Muslim threat.

From demographic anxiety to militarisation

Location: Rasdhan, Kanpur Dehat, Uttar Pradesh

Date: September 14

During a Ganesh Utsav program, far-right monk Madhuram Sharan Shiva, leader of the armed monks’ group Shiva Shakti Akhada, invoked Partition to claim that Hindus were again facing a similar “tragedy” because they were “weapon less.” He claimed that 10 lakh Hindus were killed during Partition and suggested that a similar number of “Miya” could have been killed had Hindus been armed. He contrasted Hindus’ worship of Ram with his killing of demons and urged Hindus to take up weapons to protect their religion. He also alleged that Hindus were converting to Christianity and Islam because they lacked knowledge of Hindu deities and religious teachings. He urged organisers to establish classes in temples to teach children aged 6–14 about Hindu deities, arguing that merely installing Ganesh idols was not enough to establish dharma.

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The speeches by far-right monk Madhuram Sharan Shiva across Uttar Pradesh in September took this logic further. At a Ganesh Utsav programme in Rasdhan, Kanpur Dehat, on September 14, Shiva invoked Partition to claim that Hindus were again facing a similar “tragedy” because they were “weapon less”. He referred to the deaths of Hindus during Partition and suggested that a comparable number of “Miya” could have been killed had Hindus been armed. He invoked Ram’s killing of demons and urged Hindus to take up weapons to protect their religion.

Location: Kanpur Nagar, Uttar Pradesh

Date: September 15

During a Ganesh Utsav program, far-right monk Madhuram Sharan Shiva, leader of the armed monks’ group Shiva Shakti Akhada, questioned why the Ganesh idol does not carry weapons and alleged that Hindus were gradually declining across the world because they had abandoned weapons. He claimed that religious scriptures are torn and places of worship destroyed when Hindus do not practise weapons training, asserting that “if there is knowledge of dharma and shaastra (religious scriptures), that knowledge is incomplete without weapons.”

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The following day, at another Ganesh Utsav programme in Kanpur Nagar, he questioned why the Ganesh idol did not carry weapons and argued that religious knowledge was incomplete without weapons.

Location: Makhi, Unnao, Uttar Pradesh

Date: September 16

During a Ganesh Utsav program, far-right monk Madhuram Sharan Shiva, leader of the armed monks’ group Shiva Shakti Akhada, fearmongered about the decline of the Hindu population, citing Pakistan, Afghanistan, and Bangladesh and alleging that Hindu populations in nine states had fallen from around 90% to as low as 5–10%, leaving Hindus unable to organise religious events. He claimed that religious scriptures are torn and places of worship destroyed when Hindus do not practise weapons training, alleging that more than 500,000 temples were destroyed over 500 years. He questioned why “no god” came to protect temples when the Ram temple and Somnath temple were destroyed, arguing that Hindu religious teachings require Hindus to protect their own faith and that “without weapons, protection is impossible.” He urged Hindus to study their religious scriptures and become “dharma yoddhas,” declaring that those who carry weapons become “veers” (brave warriors).

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On September 16 in Makhi, Unnao, the rhetoric centred on alleged Hindu demographic decline. Shiva invoked Pakistan, Afghanistan and Bangladesh and made claims about the Hindu population having fallen dramatically in several Indian states. He also alleged that hundreds of thousands of temples had been destroyed over centuries and asked why Hindu gods had not protected temples such as the Ram temple and Somnath. His conclusion was that Hindus themselves must become “dharma yoddhas” and that protection of the faith was impossible without weapons.

The argument begins with fear. Hindus are portrayed as a community in demographic decline, surrounded by hostile forces and historically dispossessed of temples. That fear is then connected to a solution: Hindu unity, physical preparedness and weapons. Religion thus becomes not simply an identity but a justification for militarisation.

The invocation of Hindu gods and religious texts plays an important role in this process. Religious figures are selectively interpreted through the vocabulary of battle, while the distinction between spiritual instruction and physical confrontation is deliberately narrowed. The implied message is that to be a sufficiently committed Hindu, one must be prepared to defend the community against an identified adversary.

The making of an internal enemy

The rhetoric also repeatedly moves beyond an abstract “threat” to identify Muslims as the people against whom Hindu unity must be consolidated. That distinction matters. A speech about preserving one’s religion does not automatically constitute hate speech. But when religious preservation is constructed through the identification of another religious community as dangerous, disloyal, invasive or responsible for historical and contemporary grievances, religious identity becomes a mechanism of exclusion.

The September speeches repeatedly follow this trajectory. Muslims are represented variously as occupants of Hindu sacred spaces, cultural outsiders, demographic threats, political enemies or people against whom Hindus must physically organise. The vocabulary changes, but the underlying structure remains strikingly similar.

From “Hindu culture” to political ownership

Location: Dongri, Mumbai, Maharashtra

Date: September 23

During a Ganesh celebration, BJP MLA Nitesh Rane declared that India was a Hindu Rashtra and said that in Dongri he wanted to hear “Har Har Mahadev” and not “I Love Mohammed”, while describing the government as one based on Hindutva ideology. He also referred to Muslims as “green snakes” and said he would always stand with Hindus in disputes with Muslims.

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The September 23 incident in Mumbai brought this directly into electoral and political language. During a Ganesh celebration in Dongri, BJP MLA Nitesh Rane declared that India was a Hindu Rashtra and said that he wanted to hear “Har Har Mahadev” rather than “I Love Mohammed” in Dongri. He described the government as one based on Hindutva ideology, referred to Muslims as “green snakes” and said he would stand with Hindus in disputes involving Muslims. Here, religious identity is explicitly linked to political authority and territorial belonging.

Dongri is not merely a neighbourhood in this formulation. It becomes a symbolic site in which one religious expression is presented as belonging and another as something that should not be heard. The contrast between “Har Har Mahadev” and “I Love Mohammed” is particularly revealing. It converts religious expression into a test of communal ownership: one slogan is presented as appropriate to the space, while the other is implicitly marked as alien. The reference to Muslims as “green snakes” goes a step further by reducing an entire religious community to a dehumanising metaphor.

A recurring grammar of exclusion

Read individually, these incidents come from different contexts. Taken together, however, they reveal a recurring rhetorical grammar.

First step: Sacred injury- A mosque is presented as occupying a Hindu sacred site. A temple is described as having been destroyed. A religious figure is portrayed as having been insulted. Hindu festivals are presented as being under threat.

Second step: Collective identification- The alleged perpetrator is no longer an individual. “Muslims”, “Miya”, “Bangladeshi infiltrators” or an undefined Muslim political establishment become collective categories.

Third step: Invoke fear- The community is portrayed as demographically declining, culturally threatened, historically victimised or physically vulnerable.

Final step: Mobilisation- The proposed response ranges from marches and public religious assertions to demands for religious unity and, in the most extreme speeches, weapons training and physical confrontation.

This progression is important because hate speech does not always begin with an explicit call for violence. It can begin by changing how a community is imagined. A mosque becomes an encroachment. A Muslim becomes an outsider. A demographic change becomes an existential threat. A historical grievance becomes a present danger. Religious self-defence becomes a justification for arming. And eventually, violence or confrontation can be presented as the logical consequence of protecting the community.

Religion as an instrument of otherisation

The central issue running through these September incidents is therefore not religious belief itself. It is the political use of religious identity to divide the population into those who supposedly belong and those who supposedly threaten that belonging. Hindu festivals provide the setting. Temples and mosques provide the symbols. Religious figures provide moral authority. Historical episodes provide grievance. Demographic claims provide fear. Political slogans provide mobilisation. Muslims are repeatedly positioned at the other end of this construction.

This matters because constitutional secularism does not require citizens to abandon their religions. It requires the State and public institutions to recognise citizens as equal members of the political community regardless of religion. The danger in this rhetoric lies precisely in the opposite proposition: that religious identity determines who has a stronger claim to public space, cultural legitimacy or political belonging.

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The post ‘Free the Temple’, ‘Protect the Faith’, ‘Take Up Weapons’: How September’s festivals became stages for anti-Muslim hate appeared first on SabrangIndia.