On January 3, 1831, 176 years ago Savitribai Phule, arguably India’s first woman teacher and forgotten liberator was born. With the first school for girls from different castes that she set up in Bhidewada, Pune (the seat of Brahmanism) Krantijyoti Savitribai as she is reverentially known, by the Indian Bahujan movement, blazed a revolutionary trial. There have been consistent demands to observe January 3 as Teachers Day. Without her, Indian women would not have had the benefits of education.

To mark the memory of this remarkable woman we bring to you her letters to life partner Jyotiba. Jyotiba and Savitribai were Comrades in Arms in their struggle against the emancipation of India’s disenfranchised people.

Translated from the Original Marathi with an introduction Sunil Sardar Reproduced here are the English translation of three important Letters – (originally in Marathi and published in MG Mali’s edition of her collected works, Savitribai Phule Samagra Wangmaya) – that Savitribai wrote to her husband Jyotiba in a span of 20 years.

The letters are significant as they write of the wider concerns that drove this couple, the emancipation of the most deprived segments of society and the struggle to attain for them, full human dignity and freedom.

This vision for a new and liberated society – free from ignorance, bigotry, deprivation, and hunger – was the thread that bonded the couple, arching from the private to the personal.

Theirs was a relationship of deep and shared concerns, each providing strength to the other. When large sections of 19^th century Maharashtrian society was ranged against Phule’s reconstructive radicalism, it was the unfailing and shared vision and dedication of his life partner that needs have been emotionally sustaining.  In our tribute to this couple and the tradition of radical questioning that they harboured, we bring to our readers these letters.

1856. The first letter, written in 1856, speaks about the core issue: education and its transformative possibilities in a society where learning, had for centuries been the monopoly of the Brahmins; who, in turn, used this exclusive privilege to enclave, demoralize and oppress. Away at her parental home to recuperate from an illness, Savitri describes in the letter a conversation with her brother, who is uncomfortable with the couple’s radicalism.

October 1856
The Embodiment of Truth, My Lord Jyotiba,
Savitri salutes you!

After so many vicissitudes, now it seems my health has been fully restored. My brother worked so hard and nursed me so well through my sickness. His service and devotion shows how loving he really is! I will come to Pune as soon as I get perfectly well. Please do not worry about me. I know my absence causes Fatima so much trouble but I am sure she will understand and won’t grumble.

As we were talking one day, my brother said, “You and your husband have rightly been excommunicated because both of you serve the untouchables (Mahars and Mangs). The untouchables are fallen people and by helping them you are bringing a bad name to our family. That is why, I tell you to behave according to the customs of our caste and obey the dictates of the Brahmans.” Mother was so disturbed by this brash talk of my brother.

Though my brother is a good soul he is extremely narrow-minded and so he did not hesitate to bitterly criticize and reproach us. My mother did not reprimand him but tried instead to bring him to his senses, “God has given you a beautiful tongue but it is no good to misuse it so!” I defended our social work and tried to dispel his misgivings. I told him, “Brother, your mind is narrow, and the Brahmans’ teaching has made it worse. Animals like goats and cows are not untouchable for you, you lovingly touch them. You catch poisonous snakes on the day of the snake-festival and feed them milk. But you consider Mahars and Mangs, who are as human as you and I, untouchables. Can you give me any reason for this? When the Brahmans perform their religious duties in their holy clothes, they consider you also impure and untouchable, they are afraid that your touch will pollute them. They don’t treat you differently than the Mahars.” When my brother heard this, he turned red in the face, but then he asked me, “Why do you teach those Mahars and Mangs? People abuse you because you teach the untouchables. I cannot bear it when people abuse and create trouble for you for doing that. I cannot tolerate such insults.” I told him what the (teaching of) English had been doing for the people. I said, “The lack of learning is nothing but gross bestiality. It is through the acquisition of knowledge that (he) loses his lower status and achieves the higher one. My husband is a god-like man. He is beyond comparison in this world, nobody can equal him. He thinks the Untouchables must learn and attain freedom. He confronts the Brahmans and fights with them to ensure Teaching and Learning for the Untouchables because he believes that they are human beings like other and they should live as dignified humans. For this they must be educated. I also teach them for the same reason. What is wrong with that? Yes, we both teach girls, women, Mangs and Mahars. The Brahmans are upset because they believe this will create problems for them. That is why they oppose us and chant the mantra that it is against our religion. They revile and castigate us and poison the minds of even good people like you.

“You surely remember that the British Government had organised a function to honour my husband for his great work. His felicitation caused these vile people much heartburn. Let me tell you that my husband does not merely invoke God’s name and participate in pilgrimages like you. He is actually doing God’s own work. And I assist him in that. I enjoy doing this work. I get immeasurable joy by doing such service. Moreover, it also shows the heights and horizons to which a human being can reach out.”

Mother and brother were listening to me intently. My brother finally came around, repented for what he had said and asked for forgiveness. Mother said, “Savitri, your tongue must be speaking God’s own words. We are blessed by your words of wisdom.” Such appreciation from my mother and brother gladdened my heart. From this you can imagine that there are many idiots here, as in Pune, who poison people’s minds and spread canards against us. But why should we fear them and leave this noble cause that we have undertaken? It would be better to engage with the work instead. We shall overcome and success will be ours in the future. The future belongs to us.

What more could I write?

With humble regards,

Yours,

Savitri

The Poetess in Savitribai

The year 1854 was important as Savitribai published her collection of poems, called Kabya Phule (Poetry’s Blossoms).
Bavan Kashi Subodh Ratnakar (The Ocean of Pure Gems), another collection of what has come to be highly regarded in the world of Marathi poetry was published in 1891. (The Phules had developed a devastating critique of the Brahman interpretation of Marathi history in the ancient and medieval periods. He portrayed the Peshwa rulers, later overthrown by the British, as decadent and oppressive, and Savitribai reiterates those themes in her biography.)
Apart from these two collections, four of Jyotiba’s speeches on Indian History were edited for publication by Savitribai. A few of her own speeches were also published in 1892. Savitribai’s correspondence is also remarkable because they give us an insight into her own life and into the life and lived experiences of women of the time.

1868. The Second letter is about a great social taboo – a love affair between a Brahman boy and an Untouchable girl; the cruel behavior of the ‘enraged’ villagers and how Savitribai stepped in. This intervention saves the lives of the lovers and she sends them away to the safety and caring support of her husband, Jyotiba. With the malevolent reality of honour killings in the India of 2016 and the hate-driven propaganda around ‘love jehad’ this letter is ever so relevant today.

29 August 1868
Naigaon, Peta Khandala
Satara
The Embodiment of Truth, My Lord Jotiba,
Savitri salutes you!
I received your letter. We are fine here. I will come by the fifth of next month. Do not worry on this count. Meanwhile, a strange thing happened here. The story goes like this. One Ganesh, a Brahman, would go around villages, performing religious rites and telling people their fortunes. This was his bread and butter. Ganesh and a teenage girl named Sharja who is from the Mahar (untouchable) community fell in love. She was six months pregnant when people came to know about this affair. The enraged people caught them, and paraded them through the village, threatening to bump them off.

I came to know about their murderous plan. I rushed to the spot and scared them away, pointing out the grave consequences of killing the lovers under the British law. They changed their mind after listening to me.

Sadubhau angrily said that the wily Brahman boy and the untouchable girl should leave the village. Both the victims agreed to this. My intervention saved the couple who gratefully fell at my feet and started crying. Somehow I consoled and pacified them. Now I am sending both of them to you. What else to write?
Yours
Savitri

1877. The last letter, written in 1877, is a heart-rending account of a famine that devastated western Maharashtra. People and animals were dying. Savitri and other Satyashodhak volunteers were doing their best to help. The letter brings out an intrepid Savitri leading a team of dedicated Satyashodhaks striving to overcome a further exacerbation of the tragedy by moneylenders’ trying to benefit.  She meets the local District administration. The letter ends on a poignant note where Savitribai reiterates her total commitment to her the humanitarian work pioneered by the Phules.

20 April, 1877
Otur, Junner
The Embodiment of Truth, My Lord Jyotiba,
Savitri salutes you!
The year 1876 has gone, but the famine has not – it stays in most horrendous forms here. The people are dying. The animals are dying, falling on the ground. There is severe scarcity of food. No fodder for animals. The people are forced to leave their villages. Some are selling their children, their young girls, and leaving the villages. Rivers, brooks and tanks have completely dried up – no water to drink. Trees are dying – no leaves on trees. Barren land is cracked everywhere. The sun is scorching – blistering. The people crying for food and water are falling on the ground to die. Some are eating poisonous fruits, and drinking their own urine to quench their thirst. They cry for food and drink, and then they die.

Our Satyashodhak volunteers have formed committees to provide food and other life-saving material to the people in need. They have formed relief squads.
Brother Kondaj and his wife Umabai are taking good care of me. Otur’s Shastri, Ganapati Sakharan, Dumbare Patil, and others are planning to visit you. It would be better if you come from Satara to Otur and then go to Ahmednagar.

You may remember R.B. Krishnaji Pant and Laxman Shastri. They travelled with me to the affected area and gave some monetary help to the victims.

The moneylenders are viciously exploiting the situation. Bad things are taking place as a result of this famine. Riots are breaking out. The Collector heard of this and came to ease the situation. He deployed the white police officers, and tried to bring the situation under control. Fifty Satyasholdhaks were rounded up. The Collector invited me for a talk. I asked the Collector why the good volunteers had been framed with false charges and arrested without any rhyme or reason. I asked him to release them immediately. The Collector was quite decent and unbiased. He shouted at the white soldiers, “Do the Patil farmers rob? Set them free.” The Collector was moved by the people’s plights. He immediately sent four bullock cartloads of (jowar) food.

You have started the benevolent and welfare work for the poor and the needy. I also want to carry my share of the responsibility. I assure you I will always help you. I wish the godly work will be helped by more people.

I do not want to write more.
Yours,
Savitri

(These letters have been excerpted with grateful thanks from A Forgotten Liberator, The Life and Struggle of Savitrabai Phule, Edited by Braj Ranjan Mani, Pamela Sardar)

Bibliography:

Krantijyoti : Revolutionary flame
Brahmans: Priestly “upper” caste with a powerful hold on all fairs of society and state including access to education, resources and mobility (spelt interchangeably as Brahmins)
Mahars:The Mahar is an Indian Caste, found largely in the state of Maharashtra, where they compromise 10% of the population, and neighboring areas. Most of the Mahar community followed social reformer B. R. Ambedkar in converting to Buddhism in the middle of the 20th century.
Mangs: The Mang (or Matang -Minimadig in Gujarat and Rajasthan) community is an Indian caste historically associated with low-status or ritually impure professions such as village musicians, cattle castraters, leather curers, midwives, hangmen, undertakers. Today they are listed as a Scheduled Castes a term which has replaced the former the derogatory ‘Untouchable’
Satyashodhak Samaj:  A society established by Jyotirao Phule on September 24, 1873. This was started as a group whose main aim was to liberate the shudra and untouchable castes from exploitation and oppression
Shudra: The fourth caste under the rigid caste Hindu system; these were further made more rigid in the Manu Smruti
Ati Shudra: Most of the groups listed under this category come under the untouchables who were used for the most venal tasks in caste ridden Hindu society but not treated as part of the caste system.
Jowar: The Indian name for sorghum

How the Education for girls was pioneered

The Phule couple decided to start schools for girls, especially from the shudra and atishudra castes but also including others so that social cohesion of sorts could be attempted in the classroom. Bhidewada in Pune was the chosen site, a bank stands there today. There is a movement among Bahujans to reclaim this historic building. When the Phules faced stiff resistance and a boycott, a Pune-based businessman Usman Shaikh gave them shelter. Fatima Shaikh Usman’s sister was the first teacher colleague of Savitribai and the two trained teachers who ran the school. The school started with nine girl students in 1848.

Sadashiv Govande contributed books from Ahmednagar. It functioned for about six months and then had to be closed down. Another building was found and the school reopened a few months later. The young couple faced severe opposition from almost all sections. Savitribai was subject to intense harassment everyday as she walked to school. Stones, mud and dirt were flung at her as she passed. She was often abused by groups of men with orthodox beliefs who opposed the education for women. Filth including cow dung was flung on her. Phule gave her hope, love and encouragement. She went to school wearing an old sari, and carried an extra sari with her to change into after she reached the school. The sheer daring and doggedness of the couple and their comrades in arms broke the resistance. Finally, the pressure on her eased when she was compelled to slap one of her tormentors on the street!

Once the caste Hindu Brahmanical hierarchy who were the main opponents of female education realized that the Phule couple would not easily give in, they arm-twisted Jyotiba’s father. Intense pressure was brought by the Brahmins on Phule’s father, Govindrao, to convince him that his son was on the wrong track, that what he was doing was against the Dharma. Finally, things came to a head when Phule’s father told him to leave home in 1849. Savitri preferred to stay by her husband’s side, braving the opposition and difficulties, and encouraging Phule to continue their educational work.

However, their pioneering move had won some support. Necessities like books were supplied through well wishers; a bigger house, owned by a Muslim, was found for a second school which was started in 1851. Moro Vithal Walvekar and Deorao Thosar assisted the school. Major Candy, an educationalist of Pune, sent books. Jyotirao worked here without any salary and later Savitribai was put in charge. The school committee, in a report, noted, “The state of the school funds has compelled the committee to appoint teachers on small salaries, who soon give up when they find better appointment…Savitribai, the school headmistress, has nobly volunteered to devote herself to the improvement of female education without remuneration. We hope that as knowledge advances, the people of this country will be awakened to the advantages of female education and will cordially assist in all such plans calculated to improve the conditions of those girls.”

On November 16, 1852, the education department of the government organised a public felicitation of the Phule couple, where they were honoured with shawls.
On February 12, 1853, the school was publicly examined. The report of the event state: “The prejudice against teaching girls to read and write began to give way…the good conduct and honesty of the peons in conveying the girls to and from school and parental treatment and indulgent attention of the teachers made the girls love the schools and literally run to them with alacrity and joy.”

A Dalit student of Savitribai, Muktabai, wrote a remarkable essay which was published in the paper Dyanodaya, in the year 1855. In her essay, Muktabai poignantly describes the wretchedness of the so-called untouchables and severely criticizes the Brahmanical religion for degrading and dehumanizing her people.

The post Love-Letters like no other appeared first on SabrangIndia.

The post Love Letters like no other. Letters from Savitribai to Jyotiba appeared first on SabrangIndia.

Satheesan has registered his strong protest at the arrests in Nagpur on allegations of forced religious conversion. The letter states that twelve individuals, including Father Sudhir, a priest of the CSI South Kerala Diocese, Nagpur Mission, and his wife Mrs. Jasmine, were reportedly arrested by the Maharashtra Police following a complaint filed by Bajrang Dal activists. The arrests were made while a Christmas prayer meeting was being conducted in Nagpur at around 8.00 p.m. last night. Subsequently, those who came to the police station to enquire about the incident were also taken into custody, and cases were registered against them.

Father Sudhir, the open letter states is a native of Amaravila in Thiruvananthapuram district, has been serving in Maharashtra for the past five years. The remaining ten individuals arrested are natives of Maharashtra. The letter also states that it is learned that all the arrested persons are currently being detained at the Benoda Police Station and are likely to be produced before the court shortly. Although representatives of the CSI attempted to secure bail at the police station, they were directed to approach the court.

Satheesan states that “this incident is deeply disturbing and raises serious concerns about the violation of the fundamental rights guaranteed by the Constitution of India, particularly the freedom to profess, practice, and propagate religion. Arresting individuals for conducting a peaceful prayer meeting is unconstitutional and contrary to the spirit of our democratic and secular values.”

“On behalf of the people of Kerala, I express my strong protest against this unjust action. I earnestly request your immediate intervention to ensure the release of all those arrested and to prevent such incidents from recurring in the future.”

Arresting 12 people, including Malayalipriest Fr. Sudhir, during Christmas prayer meeting in #Nagpur based on a BajrangDal complaint is deeply disturbing. I have written to the @PMOIndia & @CMOMaharashtra, protesting this injustice& urging immediate intervention for their release pic.twitter.com/7MPRRgnXTN

— V D Satheesan (@vdsatheesan) December 31, 2025

Related:

Kerala MP protests RSS’ attempt to “infuse Christmas” with sectarian song

Kerala: Protests erupt after RSS-BJP man’s alleged attack on children’s Christmas carol group in Palakkad

Kerala Lynching: Migrant worker lynched in Palakkad a ‘victim of Sangh Parivar’s hate politics’ says state government

The post Congress leader of the opposition Kerala Assembly writes to Modi, Fadnavis over arrest of a Malayali priest in Nagpur appeared first on SabrangIndia.

About the poet

Most poets write what they see, think, and sometimes also what they feel.

On the very first page of Ipsa Shatakshi’s poetry collection are these words:

“Dedicated to companions who walk the path of struggle and become each other’s courage.”

Ipsa writes what she herself is living through, what she is grappling with—there is no distance here between the poet and her persona. Her struggle is the struggle of her life.

When she says,

“ऐसी रोशनी का हम क्या करें

जो रोशन करे सिर्फ़ एक घर को।

हमें तो चाहिए वे दीये,

जो रोशन करें मानवता को।”

“What use is that one light

That illuminates only one house?

We need lamps

That light up (all of) humanity.”

In Ipsa’s poetry, the language is simple, but runs deep. The concerns of the poet are not limited—she writes for all. The style is not framed in sharp or aggressive tones, yet there is an inner intensity that strikes deeply.

She does not merely pray for the well-being of love and then fall silent; she actively strives for its safe keeping. She does not wish to lose herself in the dreams of her beloved; rather, she wants to live those dreams. When she resists, she does so standing upright—fearless, yet with graceful and dignified words.

The truth is that Ipsa’s poetry is not purely personal, nor does it arise only from her own pain. Instead, it speaks for all those oppressed and crushed sections of society whose very act of standing up counts as standing on the side of humanity. This is Ipsa’s love; this is her freedom—one that reveals the beauty of love through the path of poetry.

She sees and understands too:

कि कैसे उनके हिस्से का

चाँद, सूरज, तारे, फूल, ख़ुशबू—

सब कुछ मुट्ठियों में मसला जा रहा है।

और उन्हें भी अब

बंद करनी है अपनी मुट्ठियाँ,

हवा में तान कर

लेना है प्रण

कि अपने संघर्ष से छीन लेना है

अपनी धरती, अपना सूरज,

फूलों का खिलना,

पंछियों की चहचहाहट…

और आज़ाद कर लेना है—

“इश्क़ की सुंदरता”

How what was meant for her—

The moon, the sun, the stars, the flowers, the fragrance—

Are being crushed in closed fists,

And (how) now she too

Must clench her fists

And raise them up in the air,

And take a vow

To reclaim through struggle

Her earth, her sun,

The blooming of flowers,

The chirping of birds…

And free her love.

“The Beauty of Love”

Another reason to embrace this collection is that it is often assumed that women’s poetry lacks struggle, consciousness, or social rebellion—that their world revolves only around themselves.

Ipsa does write of the lived truth, but her truth walks the path of radical change, of revolution.

In October 2025, Sabrangindia published a letter written by Ipsa to her jailed husband, Rupesh Kumar Singh. This may be read here.

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The post Poetry award for Ipsa Shatakshi at the world book fair, January 2026 appeared first on SabrangIndia.

Today, New Year’s Eve, December 31, a delegation of Parliamentarians belonging to the TMC met with Gyanesh Kumar (Chief Election Commissioner-CEC) and submitted a detailed memorandum.

pic.twitter.com/vzmVFG0uo8

— All India Trinamool Congress (@AITCofficial) December 31, 2025

Yesterday, December 30, 5-member delegation of state political representatives and MLAs met the State Election Commission demanding “immediate release of the “Logical Discrepancy” list, an extension of doorstep hearing timelines for senior citizens, and the inclusion of BLA-2 representatives in SIR hearings, and submitted a memorandum. The memorandum states that “these demands are vital to ensure transparency in voter lists. Ending needless harassment and protecting senior citizens’ rights will strengthen the very foundation of democracy”

Calling for the immediate release of the “Logical Discrepancy” list, an extension of doorstep hearing timelines for senior citizens, and the inclusion of BLA-2 representatives in SIR hearings, a five-member delegation of the All India Trinamool Congress submitted a memorandum to… pic.twitter.com/0FnaEN5BA8

— All India Trinamool Congress (@AITCofficial) December 30, 2025

Controversy was first generated with the December 27 announcement by the ECI that it was “halting” the previously announced and notified Bengal hearings over 2002 electoral roll glitch! Rediff.com reported that the EC has issued instructions afresh to district election officials in West Bengal, directing that voters marked as “unmapped” in the BLO app due to technical issues linked to the digitisation of the 2002 electoral rolls during the ongoing SIR exercise should not be called for hearings, even if such notices have been auto-generated by the system. This promises to create hardship and confusion on the ground especially to the elderly and differently abled leading to sharp criticisms from the state government and ruling party.

The directive published on the portal and issued by the office of the Chief Electoral Officer (CEO), West Bengal, on Saturday, December 27, stated that the issue has arisen due to incomplete conversion of the PDF version of the 2002 electoral rolls, the last Special Intensive Revision (SIR) conducted in the state, into CSV format, leading to linkage failures in the booth-level officer (BLO) app for a number of electors.  The announcement stated that despite being marked as “unmapped” in the system, many such electors have valid self or progeny linkage with the hard copy of the 2002 electoral rolls, duly authenticated by district election officers (DEOs) and published on the CEO’s website. Going further, the CEO’s office said that hearing notices generated automatically in such cases need not be served and should be retained at the level of the electoral registration officer (ERO) or assistant electoral registration officer (AERO).

Sabar Institute: Analysis shows many permanently shifted, untraceable voters in Matua-dominated seats

The refugee (immigrant) community of Hindu refugees largely residing in North 24 Parganas and Nadia district have been apprehensive of exclusion in the SIR since they lack the appropriate “legacy data”. The analysis was conducted in about 15 Matua-dominated Assembly constituencies by the Kolkata-based Sabar Institute. It revealed from analysis that, an average 33.95% deleted voters have been described as permanently shifted. The average number of untraceable/ absent voters across these 15 constituencies stands at 21.56%. These 15 constituencies are located in North 24 Parganas and Nadia districts. The highest per cent of deletions on account of untraceable/absent voters is from the Krishnaganj Assembly seat in Nadia with 42.11% deletions. This was followed by Ranaghat Uttar Purba with 34.56% deletions on account of untraceable/ absent voters in the same district. This study has been reported in detail in The Hindu on December 29.

The highest per cent of deletions on account of permanently shifted voters was recorded in Bangaon Dakshin constituency with 41.76% deletions. This was followed by 38.46% deletions in Swarupnagar on account of permanently shifted voters. Both these constituencies are located in North 24 Parganas. ((Providing details to local and national media, institute stated that the collaborative evidence-based analysis of the SIR exercise in West Bengal was done by Ashin Chakraborty and Souptik Halder. “In constituencies such as Krishnaganj, ‘untraceable/absent’ has become the main reason for voter deletion, which is uncommon in most parts of the State. This is a serious issue and needs urgent attention, especially because the Matua community is already socially and economically marginalised,” Mr. Chakraborty said.

The researchers have also held a surname analysis in the Matua belt across these 15 constituencies which point out that people with the surname “Biswas “have accounted for the highest 20.79% deletions. This is followed by persons with Mondal surname with 17.83% deletions and Das surname with 10.78% deletions. All the three surnames are generally used by the Matua population.

Matuas are a social group largely comprising Namashudras who have migrated from Bangladesh over the past several decades. The community of Hindu refugees largely residing in North 24 Parganas and Nadia district have been apprehensive of the SIR since they lack legacy data. The SIR fears have over the past few weeks have prompted the Matuas to apply for citizenship under the Citizenship (Amendment) Act 2019.

Local Officials flag systemic errors and consequent large-scale voter deletions

Meanwhile, a West Bengal based Officers association, reported the Hindu, has expressed concern that names may be deleted from voters’ list without the knowledge of the Electoral Registration Officer. In a letter to West Bengal Chief Electoral Officer Manoj Agarwal, with a copy to Chief Election Commissioner Gyanesh Kumar’s office, the West Bengal Civil Service (Executive) Officers’ Association on Wednesday flagged the “suo moto system-driven deletion of electors from the draft electoral rolls in West Bengal in the ongoing SIR process bypassing the statutory role of EROs”. This anomaly could put the EROs (Electoral Registration Officers) in West Bengal in a piquant situation– an association of state service officers has flagged a serious concern over the potential of widespread, system-driven exclusions/deletions of voters that they (EROs) would be blamed for though they had no part in the generating of notices.

West Bengal based Booth Level Officers have also protested outside the state office of the Election Commission (December 1).

#WATCH | Kolkata, West Bengal: Booth Level Officers (BLOs) engaged in SIR exercise hold a protest outside the office of the Election Commission. pic.twitter.com/47xOqI35FU

— ANI (@ANI) December 1, 2025

Under the law and existing rules, the EROs are the sole and competent authority to issue notices if they have any doubts on a voter’s eligibility, be it citizenship or anything else, under the Representation of People Act, 1950. However, in the ongoing Special Intensive Revision (SIR) of electoral rolls, the ECI’s centralised portal has been used to generate notices. Meanwhile The Indian Express had also reported on December 16 that EROs across Bihar had found “pre-filled notices” appearing on their individual log-ins on the ECI’s centralised portal. Significantly, while the notices bore the names of the EROs, they had not been generated by them.

An Electoral Registration Officer (ERO) in West Bengal, who did not wish to be named, said notices are generated by the ECI software, and not by the officer concerned. “We have an option/button for notice generation. When we use it, notice is automatically generated. At present, the software generates notices for voters who are not mapped with the 2002 SIR data. Thereafter notices to these voters are sent. However, in the case of voters with ‘logical discrepancies’ in data, we have no power to decide which elector will be called for a hearing. That will be decided only by the ECI,” the ERO in Nadia district said.

In this letter to the CEC, Saikat Asraf Ali, General Secretary of the state civil service officers association said, “It is observed that names of electors might be deleted from the electoral roll without the knowledge of the ERO who is the competent authority as per the statute. The common people who will be affected by such action will only blame the ERO without knowing that the ERO has been kept out of the entire deletion process by the Commission.”

When contacted, Ali told this newspaper that the association wants ECI to follow the law and be transparent. “If they make deletions, and what they have done so far, they should clarify to people that the ERO is not responsible for the deletions. Otherwise, people will blame us. We also don’t want any genuine elector’s name to be deleted,” he said.

An official in the West Bengal CEO office, however, said detailed instructions were given to all DEOs (District Election Officers), EROs and AEROs in October itself before SIR work commenced in West Bengal. “Why are the officers raising such questions now? Only those electors who have no mapping with 2002 SIR are being served notices to come for hearing. That number is around 31 lakhs in West Bengal. After this, ECI will start scrutinising the voters with ‘logical discrepancies.’ Then it will be decided by the ECI how those notices will be generated,” the official told The Indian Express.

“It has been found on the date of the draft publication that a considerable number of electors, whose Enumeration Forms have not been returned on alleged grounds such as death, migration, absence, or duplication, have been deleted from the draft electoral rolls,” the association had said in its communication. “Seen against the existing legal provisions as enumerated in the Representation of the People Act, 1950 read with the Electoral Registration of Electors Rules, 1960, it is observed that the law clearly mandates that an elector’s name can be deleted with care on special grounds such as, when ‘the person concerned has ceased to be ordinarily resident in the constituency or that he is otherwise not entitled to be registered in the electoral roll of that constituency’ and also, in all such cases, ‘the electoral registration officer shall give the person concerned a reasonable opportunity of being heard in respect of the action proposed to be taken in relation to him’ (Section 22 of the Representation of the People Act, 1950). EROs have been assigned an integral role in the entire registration process in this regard,” it said.

ERO: Sole authority for voter deletion

AT the heart of the issues raised by the West Bengal officers’ association is the claim that names of persons may be deleted from voters’ list without the knowledge of the Electoral Registration Officer, who is the competent authority as per law to send notices and decide if a person is a legitimate voter.

West Bengal CEO Agarwal had earlier said in a press conference that the hearings for those who could not be mapped with the electoral roll of the last intensive revision in 2002 would begin first and those with “logical discrepancies” would be studied.

“Some electors fall in multiple categories of discrepancies. So, the unique number of logical discrepancies is 1.36 crore and no mapping numbers stand at 31 lakhs, totalling at 1.67 crore. But after analysis, the numbers could change,” he had said.

The WBCS officer’s letter came on the same day that the Election Commission wrote to the CEOs of the 12 states and UTs where the SIR is ongoing, giving fresh instructions to verify all documents submitted by electors with the respective District Election Officers to establish their eligibility within five days – something which was not done in the SIR in Bihar. The Indian Express sent a detailed query to the ECI, which did not respond till the time of writing.

The WBCS officers’ letter concluded, “In view of the above, we request your good office to issue necessary instructions so that the EROs may function with greater clarity in their works and authority commensurate with their statutory responsibilities, considering the fact that the final electoral rolls will be published under his signature and seal alone and under the aegis of Election Commission of India.”

(Report based on inputs from The Hindu, The Indian Express and Rediff.com)

Related:

SIR: Over 3.5 Crore electors flagged for removal across 12 states in SIR, Uttar Pradesh will publish its draft rolls on December 31

SIR 2025 in Bengal: 5 Key Takeaways That Strike at BJP’s ‘Infiltration’ Bogey

West Bengal Draft Electoral List: Over 58 lakh names deleted under SIR exercise, urban seats & Hindi speakers see higher voter deletions

The post West Bengal: SIR unravelled appeared first on SabrangIndia.

A teacher in a small village may not be exactly in a world-changing position, but who knows that the ideas given by her to her students may one day inspire one of them to contribute something great to peace or justice or protection of environment. So, no matter how small the contributions we can make to create a world based on peace, justice and protection of environment, we must continue to make our best efforts even in the middle of disappointments and obstructions.

There is a famous Hindi song sung by Manna Dey on the theme of the lamp and the storm—nirbal se larai balwan ki, ye kahani hai diye ki or toofan ki (translated as ‘the struggle of the weak against the strong, this is the story of the earthen lamp and the storm). In this song a lonely lamp struggles to keep lighting a dark night as a raging storm attacks to extinguish it, ultimately prevailing.

There are at least two specific ways in which, despite all the disturbing realities and difficulties, hope can still increase for a safer and more just world.

Firstly, in our daily life in immediate surroundings, if more and more people can start making efforts for increasing justice and peace and advancing the cause of protection of the environment, then millions of such small efforts can make a big difference. These can be very small efforts for ensuring that the poorest get justice in everyday life, that domestic violence in neighbouring areas is reduced, that bullying in the local school must stop, that any harassment of girls and women on the streets is opposed, that the proposed felling of trees near our locality can be stopped and instead more trees can be planted if possible.

In a hundred small ways the cause of peace, justice, protection of environment and all forms of life can be advanced in daily life, not the least by making lifestyle changes. However, an even bigger achievement is possible if these efforts are accompanied by educational, campaign and mobilisation efforts to advance the objectives of peace, justice and protection of environment in a wider context. If advancing these precepts in our own life and in the life just around us brings us happiness and satisfaction and helps to improve things, why should not these precepts to taken to wider levels? Why cannot governance of countries, regions and the world be based on these precepts?

Once more and more people start thinking along these lines, the task of most essential changes and reforms in the world is being advanced. Essential to this process is the very creative and involving work of re-imagining the world to be created on the precepts of justice, environment protection and peace. This must be the most exciting challenge, the most involving task ever taken up.

Such highly creative and useful work creates great hope, but this by itself would not be adequate, keeping in view the fact that the world-level threats to peace and environment protection have already acquired the dimensions of disrupting life-nurturing conditions. Therefore, while the efforts of people and their social and ecological movements are very important, it is also very important that persons who have held very senior positions and/or are recognised and respected for their expertise and learning in areas of crucial importance to world should come forward in a bigger or more effective way, on their own or by forming small or big groups, to clearly warn against the ‘business-as-usual’ ways and present various alternative paths for creating a world based on justice, peace and  environment protection and for saving the basic life- nurturing conditions of earth.

These two initiatives, at the grassroots involving most people and at the top level some of the most accomplished persons, should be supportive of each other in various ways and their combined strength and actions can succeed in giving much-needed hope to our deeply troubled and threatened world.

Everyday millions of people –placed in very difficult conditions –take courageous actions to protect themselves and their near and dear ones, sending a clear message that humanity is capable of a much better and protective role, and the potential for channelizing this energy and capability for creating a better and safer world for the people living today and for the generations to come needs to be taken up in much better ways to create hope.

As I am writing this, it is around 5 am in a city of Punjab (India) known for its high levels of pollution, I look out of a high-rise window to see that all nearby areas including a highway are engulfed in fog overlaid with pollution particles. Even the bright lights on the highway are not visible at all. The situation today appears to be much worse than a normal foggy morning. Yet soon enough sun will arise and will seek to bring light and cheer to people. Soon after, we will gather to welcome the New Year, 2026. And so, life will go on. However, it is best to realise that in coming years life will not be the same as before as the basic life-nurturing conditions are being threatened. If more and more of us can be united in checking these threats within a framework of peace, justice, equality, inter-faith harmony and democracy, then we can create a lot of hope. Let’s light a lamp with this hope.

(The writer is Honorary Convener, Campaign to Save Earth Now. His recent books include A Day in 2071, Protecting Earth for Children, Planet in Peril, Earth without Borders, Man over Machine and When the Two Streams Met.)

Related:

June 5: World environment day & the increasing importance of seed conservation by farmers and rural communities

There should be more concern for protecting rivers than for just trying to get a higher share of their water

Strengthening indigenous communities means protection of the environment 

The post Light a lamp of hope in 2026 appeared first on SabrangIndia.

Girija was the daughter of a late trade Union leader of Hind Mazdoor Sabha, with decades of experience. She lived in Vile Parle, Mumbai, but due to her terminal illness, high diabetes, weak functioning heart, she moved to her sister, Manisha Gupte’s house in Pune, where she breathed her last. Gupte began her organisational work with the Indian Federation of Trade Unions, in the late 1980’s However by the mid 1990’s she made a departure from those organisations, and joined the ranks of the Workers Consciousness Front. A democratic workers front, the Jagrut Kamgar Manch, formed in 1997, also engaged her participation with its focus on consientising the working peoples and building of solidarities. Through this front she made efforts along with others to organise garment workers, hospital workers, transport workers, workers in the Tata Power Project by also organising solidarity programmes. Girija is also remembered for the role played as an activist of the Airport Employees Union from the 1990’s onwards to wage a struggle against the onset of de-formalisation of work and the “contract labour raj.” Her efforts in the early 200s, after the suicide (s) of Tata Power Projector workers in 2003 have been recalled and remembered. Being an academic by profession, she conducted workshops amongst students and youth as well. She was also a committed woman right’s activist.

A voice not confined to trade union protests alone. Girija Gupte engaged in nationwide campaigns opposing the 1998 Ramabainagar Dalit massacre and the Pokhran missile testing in 1998, the communal violence in Bombay (1992-1993), the post Godhra carnage of 2002, Operation Green hunt thereafter, 2006 Khairlanj Dalit killings, the Kalahandi Adivasi massacre in 2009 and the campaign against the imprisonment of Dr Vinayak Sen in 2010.

(This has been written on the basis of several tributes from associates and friends on social media)

The post Girija Gupte, trade unionist passes away appeared first on SabrangIndia.

Welcome to a special edition of Cross Bat, the interview program where bouncers are bowled at the truth. We are at the end of 2025. We are looking back at a year of tectonic shifts for the ordinary Indian citizen and looking ahead to the democratic innovations of 2026.

Our host is Balancedeep Sabchangasi. He is a veteran journalist who loves a good cricket metaphor. He often speaks in the nostalgic tones of a Bollywood ballad. He seeks a spectrum of views but sometimes misses the termites for the teak.

His guest today is Cyrus Behramji Puranafurniturewala. Cyrus is a master restorer of antiques from the old money lanes of Colaba. He lives in The Happyman’s Cooperative Housing Society. He sees the world through the grain of polished rosewood and the smell of turpentine. He defends the status quo with a sharp, earthy Parsi wit. Yet, his defence often reveals the dark, moth-eaten underbelly of our modern civilization.

TRANSCRIPT: CROSS BAT with Balancedeep Sabchangasi

Balancedeep: Hello and welcome to Cross Bat! I’m Balancedeep Sabchangasi. Today, we are analysing the state of the nation in 2025. It feels like the final over of a T20 match. The floodlights are bright. The crowd is roaring. But the pitch is cracking. Is this a new Viksit Bharat melody? Or is it just a loud remix of a dark past?

Joining me is the man who knows how to hide a termite hole with a lick of varnish. Welcome, Cyrus Behramji Puranafurniturewala. Cyrus, let’s go straight to the crease.

I. The Scorecard: Economy and “Job Loss” Growth

Balancedeep: Cyrus, Professor Arun Kumar, an experienced economist, says our GDP figures are a “staggering lie.” He told The Wire that India’s actual GDP is probably 48% of the official figure because we use the organized sector as a proxy for the dying unorganized sector. Are we playing a night match with the floodlights turned off?

Cyrus: (Adjusting his waistcoat) My dear Balancedeep, or BS, data is like old plywood. It must be pliable to fit any frame. If the government says we are a $ 4 trillion economy, then we must be! Why worry about unorganised sectors collapsing? In my workshop, if a chair leg is missing, I just lean it against a sturdy wall. It looks perfect in the showroom.

BS: But economist Rathin Roy warns we are in a “middle-income trap.” He noted on The Wire that the resulting inequality could “challenge the unity and integrity of India.” Aunindyo Chakravarty, another noted economist, says the middle class is “running on fumes and credit cards.” Economist Jayati Ghosh even says counting subsistence work as employment is “throwing dust in our eyes” while real wages stay stagnant. Is Viksit Bharat only for the billionaire class?

Cyrus: Progress is for those who can afford the premium finish! If the middle class is running on credit, it shows they have high confidence. We must prioritise the big houses. You cannot build a grand mansion starting with the servant’s quarters. Harish Khare calls it a “deadly embrace” of cronyism, but I call it Strategic Support for our master craftsmen.

II. The Umpiring: Democracy and “Vote Chori”

BS: Let’s talk about the “SIR” electoral revision. Former Psephologist, Yogendra Yadav says it is a “tectonic shift” where the burden has moved from the state to the voter. In Bihar, 80 lakh voters went missing. Is this “dacoity from the front door”?

Cyrus: (Laughs) Dacoity? It is Democratic Auditing! In my housing society, if a tenant doesn’t pay the lift fund, he “disappears” from the guest list. It is very efficient. If the list “conceals more than it reveals,” it keeps the mystery alive. Which Indian doesn’t love a surprise on Election Day?

BS: But Pratap Bhanu Mehta warns that the “Civilizational State” is the “single greatest assault” on religion. He said in The Hindu that it shrinks universal spiritual codes into a rigid ethnic framework. Ravish Kumar noted that the Parliament has become a “notary office for the executive.” Is dissent now a “threat to civilization”?

Cyrus: Civilization must be solid, like a teak wardrobe. If there are splinters of dissent, you sand them down. You want a smooth surface. Pluralism is for museums. In a Viksit Bharat, one prefers the symmetry of a single door cabinet. It is much easier to lock. Ravish always sounds so sombre. He should try some dhansak for breakfast!

III. The Fourth Estate: Media or “Godi” Upholstery?

BS: Speaking of Ravish Kumar, he has made a piercing observation on the state of our discourse. He says, “In this country, the price of gold and silver has reached the skies, but the price of the media has fallen so low that it is now available for free to do your bidding.” Has the media become a Godi lapdog, Cyrus?

Cyrus: (Chuckles, buffing a brass handle) My dear fellow, why look for expensive investigative journalism when you can have a friendly media for the price of a cheap finish? If the gold is at the top, the silver is in the pockets of the owners, and the journalists are just the polishers, everyone is happy! In The Happyman’s Society, we don’t want a watchdog that barks at the Secretary; we want a lapdog that looks good on the sofa. If the media is cheap, it just means the government is getting a bargain on its PR!

IV. The Field: National Security and “Vishwavictim”

BS: Suhasini Haidar of The Hindu says we have moved from “Vishwaguru” to “Vishwavictim,” blaming global conspiracies for everything. She notes that “personal bonhomie” cannot replace “institutional stability” with Trump’s tariffs. Are we isolated?

Cyrus: Isolated? We are Multi aligned! That is Parsi speak for “having tea with everyone while hiding the silver.” If China dictates a “new normal” at the LAC, as Happymon Jacob says, we must simply redefine what “normal” means! If the border moves, our maps must simply become more “flexible.”

V. The Ground Conditions: Environmental “Renovation”

BS: The air is unbreathable. It is a man-made public health emergency. Environmentalist Neelam Ahluwalia says the new 100 meter Aravalli definition is “catastrophic.” Are we razing our “green lungs” for real estate?

Cyrus: Flat land is much easier to develop, man! If the mountain is gone, we simply sell luxury villas with “Desert Views.” It is Landscape Optimisation.

BS: Professor Pankaj Sekhsaria calls the Great Nicobar project a “betrayal” of a pristine landscape. We are clearing 130 sq. km of rainforest in a quake zone. Acharya Prashant says these disasters are a “mirror to our misplaced idea of progress.” In Goa and Mumbai, trees are being “savagely destroyed” for smart cities.

Cyrus: Oxygen is so 20th century! In a Smart City, we have air conditioning, air purifiers and 5G towers. Why rely on a tree that drops leaves on your Mercedes when you can have a concrete pillar? We are replacing “Nature” with “Net Worth.”

VI. The Fair Play: Identity and Infinite Detention

BS: Cyrus, this is painful. A student from Tripura, Angel Chakma, was recently murdered in Dehradun. He died pleading: “I am Indian, not Chinese.” His father is a BSF jawan. Ravish Kumar asks, “What does it feel like to be a minority in 2025 India?”

Cyrus: (Quietly) There are admittedly cracks in the foundation, BS. If you treat fine teak as firewood because you don’t recognize the grain, you destroy something irreplaceable. We guard the borders but build “partitioned neighbourhoods” in our heads. It is a dry rot in our soul.

BS: And what of those held for years without trial? One a scholar who preaches love, peace and brotherhood and another who innovates and bats for the Himalayas, to name only two? Aakar Patel says “prolonged persecution exemplifies the derailment of justice.”

Cyrus: We call it Progressive Preservation. Why have a messy trial when you can season the wood in a cell? It brings Institutional Stability. No trials, no errors!

BS: Finally, why are rapists treated with leniency? Observers say this “moral collapse” signals that women’s dignity is secondary to political expediency.

Cyrus: It is Strategic Forgiveness. If a part of the furniture is infested but influential, you don’t burn it. You apply a fresh coat of Remission Varnish. It keeps the social cohesion intact.

Interviewer’s Summary and Conclusion

BS: Cyrus, give us a peek at 2026. Specifically, how will the millions of unemployed survive and how will the social fabric evolve?

Cyrus: (Beaming) 2026 is the year of the Self-Restoring Citizen! Since we don’t have enough formal jobs, everyone will become an Adventurer. We shall see a glorious rise in YouTube Influencing, where people film themselves hungry and call it Intermittent Fasting Content.

We will have Friendly Podcasting, where five unemployed PhDs sit in a circle and discuss why they don’t have jobs until they get millions of views from other unemployed PhDs. It’s a circular economy! And the Pakoda Type Businesses will reach new heights. We won’t just sell snacks; we will have Artisanal, Deep Fried Identity Circles.

But the real growth sector for 2026 will be the mushrooming of specialized Brotherhood of Men outfits. You know the type, half pantalooned volunteers who gather in playgrounds to discuss culture, while doing calisthenics. We shall see thousands of these cultural trusts formed! It is a brilliant strategy for keeping the wealth within the family, so to speak!

By 2026, we shall bypass the politician middleman and vote for Boardrooms. Citizenship will be a subscription service. The country will be run like a high-end furniture showroom, strictly for those who can afford the entry fee.

BS: (Turning to the camera with a wistful gaze) India 2025 is a masterclass in polishing the surface while the termites feast below. As Cyrus hints, 2047 is not a destination; it is a teak finished horizon that stays safely out of reach. We are moving toward a 2026 where Justice is a gift and Brotherhood is a tax-exempt hobby.

It reminds me of the lyrical conscience of the poets, Sahir and Shailendra, who saw through the shining facades of their own time. Today, the common man is still that vagrant (Awaara) who has “learned everything but failed to learn worldly cunning” (Sab kuch seekha humne na seekhi hoshiyaari). We live in a society where “mortal men have no value, though even the soil has a price” (Mitti ka bhi hai kuchh mol magar, insaanon ki qimat kuchh bhi nahin).

Our leaders ask us to celebrate a Viksit vision, but as Sahir warned, “an emperor has used his wealth to mock the love of the poor” (Ik Shahenshah nay daulat ka sahara lekar, hum garibon ki muhabbat ka udhaya hai mazaak). We are told “that morning will surely come” (Woh subah kabhi to aayegi), yet we find ourselves wandering in an “endless night” where “lamps fail to light the darkness”.

In the game of life, if you can’t hit a six, just bribe the scoreboard operator. We are merely “travellers to whom no one belongs” (Wahan kaun hai tera musafir), watching a world “written upon the surface of water” (Paani pe likhi likhayi). The polish is bright, but as the poets knew, the rot remains. Goodbye and Shubhratri.

Related:

Out with MNREGA: Hitting the Poor for a Six

The Cross Bat Conversation: Air, antiques and force majeure

The Nation needs an Ethanol Republic – A Satire

A Satirical Imperative Request (SIR) to the CEC of India

Cyrus Seeks a Right to Multiple Voter Ids

A Satirical Plea, Dripping with Envy, to President Xi Jinping of China

The post Searchlight on 2025: The polished window and the dry rot appeared first on SabrangIndia.

One recalls that in the decade of the late 1990s, the violence manifested in Orissa and Gujarat.  And it is around that time that Atal Bihari Vajpayee commented that there is a need for national debate on the issue of conversion. Conversion has been the major pretext for attacking various events related to Christian community’s life. The prayers, the church meetings, the celebrations are the occasions when the attacks are orchestrated more. This year again it became manifest around the Christmas celebrations.

See Communalism Combat’s issue, in 1999 and 2007-2008 re-published in SabrangIndia on the violence in Dangs in South Gujarat during the Christmas of 1998 and the Kandhamal violence of 2008 in Orissa (Odisha) here and here.

The foot soldiers of Hindutva had a gala time attacking street vendors selling the Xmas wares like caps, dresses and associated things. At places they attacked the Santa Claus’s replicas, at others they vandalised churches and the showrooms selling Xmas wares. Tavleen Singh, the columnist wrote in Indian express, “The more intrepid of these Hindutva warriors stormed into churches and disturbed services with vandalism and violence. Videos of these ‘accomplishments’ were uploaded on social media. In one of them, I saw a BJP legislator enter a church in Jabalpur and harangue a blind woman, whom she accused menacingly of trying to convert Hindus to Christianity…there were nearly a hundred attempts to disrupt Christmas festivities and nearly all of them occurred in states ruled by the BJP. Nobody was punished and no chief minister openly deplored the violence.”

These events have been covered in the international media also. Few papers commented about the possibility of retaliatory violence against Hindus in those countries. The interesting aspect of the Indian states’ attitude against these events is their loud silence and it is no coincidence that most of this violence has been taking place in BJP ruled states. Fortunately, we have a non-biological Prime Minister who in the face of this visited the Church and offered prayers! It was an interesting phenomenon that inside the Church the Hindutva top leader is creating an optics of respecting Christianity while his followers are doing anti-Christian vandalism on the streets and Churches.

Citizens for Justice and Peace (Dec. 22, 2025) report very aptly summarises the tremendous rise in anti-Christian violence over the years “Between 2014 and 2024, documented incidents of violence against Christians rose from 139 to 834, an increase of over 500%. In 2025 alone (January–November), more than 700 incidents have already been recorded, affecting families, churches, schools, hospitals, and service institutions (based on United Christian Forum-UCF figures). Dalit Christians, Adivasi Christians, and women are among the most affected.” The US Commission on International Religious Freedom again recommended designating India as a Country of Particular Concern in its 2025 report, citing concerns over religious freedom. Human Rights Watch and other bodies documented issues affecting minorities.

Christmas eve violence is not new as a Bishop recently reminded his community, while cautioning the Churches in Raipur “In Raipur, however, the Catholic archbishop, Victor Henry Thakur, was very worried. He sent a letter to local churches, schools and other institutions urging caution, “In the light of the call for Chhattisgarh Bandh tomorrow, I feel and suggest that all our churches, presbyteries, convents and institutions should seek protection in writing from the local police. Please consider my suggestion because it seems to have been planned just before Christmas, as was the case at Kandhamal in Odisha.”

This reminds of violence around Christmas in Orissa in 2007 and 2008. The one which was orchestrated in 2008 took a massive proportion as nearly 70000 Christians had to flee and nearly 400 churches were vandalized.

In the face of this one could have expected the Church hierarchy to have expressed their concern about the attacks on Christians, but their silence on this serious matter shows either their lack of concern for their community or some other hidden vested interest in keeping mum on the issue.

One has also witnessed state after state adopting anti-conversion laws, titled ‘Freedom of Religion Acts’. This is putting rigorous conditions on the religious conduct of the community. Pastors and priests are arrested on pretext of conversion activity and face the legal rigmarole for years.

The propaganda that Christians are converting needs to be visited yet again. Christianity is an old religion in India having come here through St Thomas in AD 52 on Malabar Coast. The social perception that it came with British rule has no basis. From AD 52 to 2011, when the last census was held, the percentage of Christians rose to 2.3% as per the census figures. It is nobody’s case to deny that some conscious conversion work might have taken place. The census figures further just have a look at the figures of Christian population from 1971 to 2011. !971-2.60%, 1981-2.44%, 1991-2.34% and 2001-2.30%. That tells an interesting tale.

Pastor Graham Stains was also burnt alive with his two sons’ Timothy and Philip in a dastardly and baseless “revenge killing by the far right” on grounds t of indulging in conversion work. The otherwise flawed Wadhva Commission which went into this ghastly murder in its report points out that there was no statistical increase of Christians in Keonjhar where Pastor Stains was working for decades among leprosy patients.

There are many Christian missionary education institutes and hospitals, which are very much sought after. The conversions which have taken place are more among Adivasi and Dalits who have been thronging to the education and health facilities in remote areas. It is possible that major conversions might have taken place while seeking these facilities in remote areas where state facilities are sparse.

The hatred constructed around conversion is now very widespread. The attacks on recent Christmas celebrations is a horrific manifestation. The state authorities and political class –when such attacks happen and are reported — is either mute or even complicit. The compliant state machinery is the major cause of gradual intensification of the anti-Christian activity in diverse forms. This years’ attacks are a warning signal of the silence and double speak of the ruling dispensation. On the one hand leaders go to pray in a Church and on the other to let the vandals do their job. One hopes that international responses (repercussions) take the form of Government to Government expressed concerns, responding to appeals of religious freedom and the union government responding effectively to these appeals.

(This piece has been edited for publication—Editors)

Disclaimer: The views expressed here are the author’s personal views, and do not necessarily represent the views of Sabrangindia.

Related:

Peaceful street protest in Mumbai condemns Christmas-time attacks on Christians across India

Conversions and anti-Christian violence in India

The post India 2025: Plight of the Christian minority appeared first on SabrangIndia.

This debate was, at its core, a philosophical exercise, not a theological trial. Even if we accept Mufti Nadvi’s logical arguments for a Creator, they do not automatically validate the specific beliefs of his religion. To confuse a philosophical “First Cause” with a religious “Personal God” is a leap of faith, not logic. Here is a breakdown of why this debate cannot be claimed as a victory for organized religion, based on a scientific and critical review of the proceedings.

1. The “First Cause” is Not a Religious Victory

The central pillar of the Mufti Nadvi’s argument was the “Argument from Contingency” (or the Cosmological Argument)—that the universe is contingent and thus requires a “Necessary Being” or a First Cause to exist. While this is a powerful philosophical concept, utilizing it to prove a specific religion is a bait-and-switch tactic.

• The Trap of the “First Cause”:Proving that a “Necessary Being” exists only leads us to Deism—the belief in a creator who set the universe in motion. It does not lead us to Theism—the belief in a God who sends books, prophets, and laws.
• Javed Akhtar’s Real Contention:As noted in the debate, Akhtar’s primary objection is not necessarily against a distant, abstract “First Cause” (which he dismisses as irrelevant). His intellectual battle is with the character of God as portrayed by religions—a God who demands worship, intervenes in human affairs, and allows massive suffering.
• The Metaphysical Reality:Both debaters agreed that God is not a physical entity. If the “Necessary Being” is a metaphysical reality not subject to physical proof, then it is equally not subject to religious anthropomorphism.

2. The Flaw of Imposed Rules

A significant procedural flaw in the debate was the framing of the rules.

• Unilateral Rule Setting:At the outset, the mufti set the parameters: no scriptural evidence, only logic. In a fair debate, one participant cannot unilaterally impose the epistemology. By restricting the debate to “logic only,” the Mufti Nadvi attempted to shield religion from the scrutiny of history and

morality, arenas where religious dogmas often falter.

• Breaking His Own Precedent:The most critical breakdown occurred when Javed Akhtar raised the logical problem of evil and suffering (e.g., children dying in Gaza).

The mufti, unable to answer this strictly through the “logic” he demanded, retreated into religious apologetics. He invoked concepts of “divine wisdom,” “tests,” and “afterlife justice”—all of which are religious beliefs, not logical proofs. This violated his own rule that religious arguments were inadmissible.

3. The Problem of Evil: Logic vs. Apologetics

The clash over the existence of evil was the debate’s turning point, and it highlights why the “religion won” narrative is flawed.

• Logic, Not Just Poetry:Critics often dismiss Javed Akhtar’s arguments as emotional poetry. However, the Problem of Evil is a rigid logical argument. If God is All-Powerful and All-Good, evil cannot exist. Since evil exists, God is either not All-Powerful or not All-Good. This carries as much logical weight as Mufti Nadvi’s “First Cause” argument.
• The Logical Fallacy of “The Test”:The mufti attempted to argue that God and Evil coexist simultaneously, and while God created Evil, He is not responsible for it (attributing it to free will or tests). This is a logical fallacy. If a “Necessary Being” is the source of all reality, it cannot absolve itself of the reality it created.
• The Atheist’s Conclusion:For Javed Akhtar, the existence of suffering is not just a complaint; it is positive evidence that a benevolent, intervening God does not exist.

4. The False Binary of Theist vs. Atheist

The debate also suffered from the rigid binary through which both sides view the world.

• Religious Blindness:Religious apologists tend to view every non-religious individual as a hard core atheist. They fail to recognize deists, agnostics, or spiritual seekers who reject organised religion but accept a higher power.
• Atheistic Blindness:Conversely, atheists often group all believers into the category of “religious fundamentalists,” ignoring those who view God philosophically rather than dogmatically.

The real issue facing humanity is not the abstract existence of a deity, but the concrete existence

of suffering. While the Mufti Nadvi offers religious belief as the solution and Javed Akhtar offers secular values and collective human effort, the debate highlights that since suffering is a universal human experience, it demands a universal, secular framework for integration rather than a solution limited to the boundaries of a single faith.

5. The Irony of “Western” Arguments

Perhaps the greatest irony of the debate lies in the tools used by Mufti Nadvi.

• Imported Philosophy:The “Argument from Contingency” and the “Cosmological Argument” are deeply rooted in Western philosophy (Aristotle, Plato) and later adapted by Muslim philosophers (like Avicenna).
• Theological Contradiction:Historically, orthodox religious authorities often opposed these philosophical methods, tagging supporters of logic, science, and philosophy as heretics orkafirs. It is paradoxical that modern religious apologists now rely on the very same “Western philosophical arguments” their predecessors despised to defend their faith.

6. From Indoctrination to Education

Ultimately, the discussion shouldn’t be about which specific religious God supposedly

revealed, but rather acknowledging that the greatest divine gift is the human capacity for reason. If we rely on this reasoning rather than the ‘ready-made’ arguments of religious doctrine, we can identify the actual, tangible causes of human suffering. The way forward requires a shift from indoctrination to education—moving humanity from the comfort of unquestionable beliefs to the scrutiny of accountable facts.

7. The Paradox of “Universal” Religion

While many might accept the spiritual concept of ultimate accountability before God, the problem arises when religion oversteps this boundary. Organized religion rarely stops at spiritual accountability; it intervenes in logic, scientific development, and politics. Furthermore, there is a fundamental contradiction in its claim of ‘universal acceptability.’ In reality, every religion is bound by its own regional characteristics—specific nomenclature, dressing styles, ‘godly’ languages, and cultural practices. A system that is so deeply rooted in a specific regional culture cannot truly claim to be universal without imposing that culture on others.”

Conclusion

The debate was a collision of two different worlds: the philosophical search for a First Cause and the humanistic demand for justice. While Mufti Nadvi may have presented a coherent argument for a Deistic Creator, he failed to bridge the gap to a Theistic God who cares about human worship.

Javed Akhtar’s critique remains unanswered: We do not need to prove the existence of a Creator as much as we need to question the silence of that Creator in the face of human suffering. Until religion can solve the problem of evil without resorting to circular belief, it cannot claim victory over reason.

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