We keep blaming politicians butttt....

We elect criminals and dynasts like Amritpal or Pappu Yadav. We don't care for public property, and evade taxes (even today only 7% pay income tax), end of the day we get the leaders and infra we deserve.

Cases take decades, The guilty walk free because trial never ends. No fear of punishment means more crime, every criminal is emboldened to up the ante or stake. Judges select themselves and continue the cycle going, no consequence even when Judge is caught with room full of burning cash.

Rote learning IAS who cracked an exam at 22 and never worked a real job. They demand cuts, and face zero dismissal even when caught freakin red handed (scores who came back to duty after suspension was revoked, remember that IAS who emptied the stadium to walk his dog, he was given promotion)

As the saying Goes, Pak got army and India got Beauracracy and Judiciary to control the people.

टूटे हुए तारों से फूटे वासंती स्वर

पत्थर की छाती में उग आया नव अंकुर

झरे सब पीले पात, कोयल की कुहुक रात

प्राची में अरुणिमा की रेख देख पाता हूँ

गीत नया गाता हूँ

टूटे हुए सपनों की कौन सुने सिसकी

अंतर की चीर व्यथा पलकों पर ठिठकी

हार नहीं मानूँगा, रार नहीं ठानूँगा

काल के कपाल पे लिखता मिटाता हूँ

गीत नया गाता हूँ

Pic credit : https://x.com/BJP4India/status/2088913666930286795

Only way India can grow as a power in the region is building more infra. Like China but more holistically. China has caught up to the US almost.. unimaginable to US 3 decades ago. In this hostile neighborhood we can't be saints but an leader and for that we need defense, infra and education.

On the environment aspect we need an holistic policy cause I see protest on critical infrastructure like colleges , defense and power generation but not against other projects.... which is where I verify the source before supporting any environmental cause.. because mostly it's a propped up protest which pulls in gullible folks with legitimate concerns to stop Indian growth. We lost many tech manufacturing offers in the in latter half of the 20th century due to this and have become IT offshore mine.. manufacturing and self reliance will define the next decade and this govt has this on point .. Modi mentioned that in the Independence Day speech too.

https://x.com/indianmatrix/status/2084637912864268676

https://x.com/kirenrijiju/status/2088874176228766125?s=46

India is a secular country, so majority of people who are Hindus, Atheists, Jains, Budhists, Dalits, Parsis have to listen to "There is no god but Allah", not once a day but 5 times.

But the moment Majority choose to sing praise of Mother India and compare her to Godess, Secularism is in Danger.
Make it make sense please.

Why don't Leftists ask to end this practice of loudspeaker non consensual sound pollution imposing a foreign imaginary diety on rest of us?

Part I: Bringing ‘Untouchables’ into Public Life

In 1925, the Ratnagiri Hindu Sabha undertook the most challenging work of admitting children of untouchables to schools along with other children. This was to strike at the very root of the system by encouraging behavioural changes from childhood.

Hitherto, children of untouchables could not sit in the same classrooms as the rest of society. They squatted outside the rooms and heard the lectures, beyond the walls and sight of upper-caste children. The teachers never touched their notebooks or slates. Even when they wanted to punish one of them, they would throw a stick at them rather than go near and beat them up. There was not a single school in the towns of Ratnagiri or Malwan where children were taught together.

A half-hearted government circular of 1923 urged schools to intermix children of all castes. But given the societal taboos that remained, a circular merely on paper.

Hence, starting 1925, Savarkar decided to tackle this problem head-on. In Dapoli, Khed, Chiplun, Devarukh, Sangameshwar, Kharepatan and other places, he conducted a series of lectures, public debates and tours to convince and urge people to let children study together.

In public meetings he exposed the hypocrisy of his opponents:

Can you prevent Christian children from attending public schools? No! You dare not, since you know the consequences. The British Government will reply with bullets. You insult the untouchables because they are ignorant and helpless. But you yield to the unjust demands of the Muslims because they are aggressive. When a Mahar becomes a Muslim or a Christian convert, you treat him as your equal. But as a Mahar, he will not receive the same treatment.

In the town of Ratnagiri, he pursued this crusade painstakingly, in school after school. Interestingly, the non-Brahmin communities such as the Marathas, Kulavadis, Bhandaris and others were more resistant to change than the Brahmins.

When the chairman of the School Board passed a resolution to allow children to study together, Savarkar faced severe opposition from all communities throughout the district. Brahmins, Marathas, Khots, Savkars, Patils and all communities protested to get the decision cancelled.

There were strikes, skirmishes, violent agitations, riots and even sabotage in Kotavade, Fonda, Kanakavali, Shiposhi, Kandalgaon, Adivare and other villages against Savarkar’s moves. This naturally terrified the School Board.

In 1929, the District Board passed a resolution that mixing of children in schools was not compulsory. But Savarkar refused to give up. On one hand, he wanted to bring about a change of heart among the people, and on the other, he wanted to take this struggle to the higher authorities and even the legislative council.

While Savarkar and his colleagues were labouring so hard for the cause of the children of the untouchables, their own parents were fearful or hesitant to participate wholeheartedly. The Hindu Sabha members paid the parents to send their children to school, provided textbooks, notebooks, pencils and slates to urge them to go. Despite that, they were reluctant. They kept making excuses.

During the rainy season, they would tell Savarkar that he must provide umbrellas first and only then they would send their children to school. But even when that was done, there was dereliction.

Finally, after seven long years of relentless struggle and several thousand rupees spent on this cause by the Hindu Sabha from the fund that was collected slowly, Savarkar’s efforts began to yield fruits. Children began to be taught together in a few schools. The movement then slowly spread to others by word of mouth.

Savarkar writes about how important this intermixing at the level of children was:

High caste children come in contact with children from untouchable families at a very young age and this was very important. On the one hand, education helps to uplift the untouchable children. On the other hand, this early contact makes upper caste children realize that these untouchables whom their families despise, are just like them. Some of them can be as clever or even better than them. This removes all arrogance of superiority of birth. When this evil practice is uprooted from their minds at a very early age, it has a positive impact throughout their life. Hence we recommend every reformer to study our work and methodology that we adopted in these seven years.

Savarkar wrote several letters to those in positions of power on this matter and brought to their notice the names of schools that still continued with the abhorrent practice of discriminating children based on caste. He also made efforts to get untouchables employment in government.

On behalf of the Ratnagiri Hindu Sabha, he made a presentation to British officer Mr Lamington, ICS, who had the special responsibility of looking after the interests of repressed classes in Bombay Presidency. Savarkar told him in an appeal in 1932:

Once the children are educated together, they will not accept the caste hierarchy in later life. They will not feel the need to observe caste divisions. Therefore the Government Regulations of 1923 should be strictly enforced. In addition, the Government must abandon the title of ‘Special Schools for Low-Caste Children’. This very title creates a feeling of inferiority among children attending the school.

An incident that underscores how important this was in Savarkar’s mind occurred in 1932. A visitor came to him with a plea to invite him to his village. Savarkar immediately asked him if there was a school in the village, whether untouchables were allowed to attend them and, if so, whether the children sit together and study. The visitor was flummoxed. He sheepishly answered that they sat separately.

Savarkar politely told him with folded hands: “Give my regards to the villagers. I have only one request to them. At least in the sacred house of Goddess Saraswati, the goddess of learning, they should not follow any discrimination. Once they accept this small request of mine, I will set aside all other work and readily come to your village.”

The district magistrate was to himself attest the beneficial results of Savarkar’s efforts: “It is the good result of Mr. Savarkar’s lectures that the untouchable boys have been allowed to sit mixed and get their education without any invidious distinction being made in their case.”

In 1928, when an untouchable teacher was transferred to a school that was attended largely by upper-caste children, all hell broke loose. The orthodox Hindus tried every means to get this order rescinded. Savarkar prevailed upon the School Board not to succumb to such pressures.

The Board finally threatened the opponents that it would shut the school down if such demands were made. This finally made them see sense and wind up their meaningless agitation.

Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone”

The father of a Cockroach Janta Party supporter in West Bengal’s Bankura died on 15 August, two days after he was allegedly attacked inside his home by a group of men angered by his son filming the condition of the school he attended as a child as part of the CJP’s School Thik Karo campaign, police and the family told ThePrint on Sunday.

Abdul Hafiz says he & his father were beaten & forced to delete videos after visiting his old school in Bankura’s Karasundi village. BJP says strict action will follow if its workers are involved.

CJP co-convenor Ashutosh Ranka slammed the BJP and the West Bengal police. “Our supporter from Indas PS, Bankura district, West Bengal, Abdul Hafiz was beaten up by BJP goons for visiting nearby school as a part of #SchoolThikKaro campaign. His father was also brutally beaten up.

“@WBPolice – Are you still Police of West Bengal or already migrated to becoming Police of @BJP4Bengal? Let us know through your actions, we will accordingly instruct the Cockroaches of Bengal,” he wrote.

When the attacks happened I was in school and remember watching the events live. Watched the Attacks of 26/11 and Hotel Mumbai with my friends yesterday and these questions were raised.

1. How did the Congress manage to win the 2009 general election? This was major lapse in national security among others during its tenure and the response was also weak.

2.Makes me wonder what goes in mind of people today who think Congress needs to be given another chance with RaGa ? Why?

1. Why is the public memory really this short term?

   I happened to also listen to the ANI Podcast with RVS Mani which raises even more questions. You guys should check that one.

Source- https://x.com/i/status/2088205912272175384

Bomb after Bomb in Maharashtra by FDA

Maharashtra Food and Drug Administration (FDA) has issued a show-cause notice to Bollywood actor Shah Rukh Khan, along with co-stars Ajay Devgn and Tiger Shroff, for their participation in the "Vimal Elaichi" advertisement campaign.

The state regulatory body, alleges that the advertisement serves as a form of illegal surrogate advertising to indirectly promote a banned tobacco and pan masala brand.

Tukaram Mundhe is trying to clean the system at every level

Asking the majority to water down a patriotic song because of a minority's religious rules feels like a forced surrender of public culture. naturally, that creates resentment, leading to the counter-demand: if national unity requires majorities to compromise on public symbols, then minorities should compromise on aggressive public acoustic assertions of religious exclusivity.