#Opposition Unity in India

[jasminewilson143]

TMC’s Stance on Parliamentary Functioning: A Strategic Shift Within INDIA Bloc

TMC’s Stance on Parliamentary Functioning: A Strategic Shift Within INDIA Bloc The Winter Session of Parliament, which commenced earlier this week, has seen two consecutive days of disruptions, predominantly over the Adani issue raised by the Congress party. Amidst this uproar, the Trinamool Congress (TMC) has adopted a distinct approach, diverging from the Congress-led strategy within the INDIA…

[khabarwala247]

Lalu Yadav: अपने पुराने अंदाज में नजर आए पूर्व सीएम लालू यादव

बिहार के पूर्व मुख्यमंत्री लालू यादव (Lalu Yadav) ने शुक्रवार को INDIA गठबंधन के मंच से संयुक्त प्रेसवार्ता में केंद्र सरकार और भाजपा पर जमकर निशाना साधा। उन्होंने अपने अलग ही अंदाज में चुटकी लेते हुए अपनी बात रखी। इस दौरान वहां मौजूद लोग ठहाके लगाते हुए दिखाई दिए। लालू ने अपने संबोधन में गठबंधन में शामिल सभी दलों के मिलकर लड़ने की बात भी कही।

[banglakhobor]

মেরুকরণের রাজনীতিই দায়ী, মণিপুর আজ দ্বিখণ্ডিত, অনাস্থা প্রস্তাবে কংগ্রেসের নিশানায় মোদি

নয়াদিল্লি: রাহুল গাঁধী লোকসভায় অনাস্থা প্রস্তাব নিয়ে আলোচনার সূচনা করবেন বলে কথা ছিল। কিন্তু দলের সাংসদ গৌরব গগৈয়ের (Gaurav Gogoi) হাতেই গুরুদায়িত্ব ছাড়লেন রাহুল। কংগ্রেসের তরফে গৌরবই কেন্দ্রের মোদি সরকারের বিরুদ্ধে অনাস্থা প্রস্তাব জমা দেন। মঙ্গলবার অনাস্থা প্রস্তাব নিয়ে আলোচনাও শুরু করেন তিনিই। আর তাতে আগাগোড়া প্রধানমন্ত্রী নরেন্দ্র মোদিকে নিশানা করলেন তিনি। (No Confidence Motion) বিগত তিন…

[talonabraxas]

Ouroboros Ouroboros meaning and origin The ouroboros symbol, often depicted as a snake eating its tail to form a circle, is one of the oldest and most recurring motifs in the mythology and iconography of various cultures around the world. Next, I will tell you about some of the most notable origins and meanings of ouroboros in different cultures: Ancient Egypt: One of the first known records of the ouroboros comes from ancient Egypt, where it was associated with the serpent Uraeus, a protective deity represented as a cobra. Ouroboros was related to the cycle of life, death and renewal, and was often found in amulets and funerary jewelry. It was also linked to the idea of ​​eternity and the unity of time. Ancient Greece: In Greek mythology, the ouroboros is sometimes associated with the serpent Ladon, who guarded the Garden of the Hesperides and is often depicted as a serpent eating its own tail. This symbol is related to the idea of ​​constant regeneration and the infinite cycle of nature. India: In Hindu tradition, the ouroboros is found in the image of the Ouroboros Ananta Shesha, the cosmic serpent that supports the god Vishnu as he floats in the cosmic ocean. This snake represents eternal time and the infinite cycle of creation and destruction in the universe. Alchemy: During the Middle Ages and Renaissance, the ouroboros became an important symbol in alchemy. It represented the union of opposites, such as the masculine principle (the Sun) and the feminine principle (the Moon), and symbolized transmutation and the search for the philosopher's stone, which conferred immortality. Other cultures: The ouroboros also appears in Chinese mythology, where it is known as the "Jade Dragon." Additionally, it is found in Mesoamerican cultures such as the Aztec, where it is associated with the feathered serpent Quetzalcoatl. The general meaning of the ouroboros is the idea of ​​an eternal cycle, renewal, the unity of opposites and eternity. It is also interpreted as a symbol of self-reflection and self-transcendence, where the individual seeks understanding and wisdom by exploring their own limitations and potentials. Overall, the paradox of the ouroboros challenges our conventional understanding of time, renewal, and the relationship between opposites. It invites contemplation and reflection on the interconnectedness of all things and the complex nature of existence. The paradox inherent in the symbol has made it a powerful and enduring motif in various cultures and philosophical traditions. In summary, the ouroboros is an ancient and universal symbol that has evolved throughout human history and culture, representing profound concepts related to the cyclical nature of life and the pursuit of wisdom and transcendence. His legacy endures to this day as a reminder of the richness and depth of human symbolic thought.

[not-your-asian-fantasy]

[from Mohinga Matters]

Rescue teams are still working tirelessly across the affected regions. Even after more than 100 hours under the rubble, a handful of survivors have been found—a miracle. This disaster has shown us how fragile life is, changing in a split second, yet also how long people can fight for survival with sheer resilience.

According to DVB News, the confirmed death toll has now risen to approximately 3,800, with nearly 5,000 injured. However, these figures only account for verified cases—countless bodies remain buried beneath the debris. Initial estimates of at least 10,000 fatalities are becoming increasingly likely to be accurate within the week. Meanwhile, aftershocks persist. Today, around 5:15 PM local time, another earthquake measuring 5.5 struck a similar epicenter. Nearly 300 aftershocks have now been recorded. Experts warn of an impending humanitarian crisis—disease outbreaks are a growing concern as thousands remain displaced, sleeping on the streets of Mandalay and Sagaing without proper shelter, clean water, or sanitation.

A temporary Russian hospital has been set up in Mandalay, yet many who need urgent care remain unaware of its existence. Others are reluctant to visit regime-affiliated centers, fearing interrogation or arrest even as they desperately need treatment. Only a handful of Min Aung Hlaing's soldiers were seen on the streets of Mandalay, doing the bare minimum — moving bricks. They are not used to saving people; their main job has always been the opposite.

Families of victims and survivors have expressed deep gratitude to both local and international rescue teams from Singapore, Thailand, Malaysia, China, Russia, India, and beyond. Even in a country divided by war and political tensions, people recognize humanitarian efforts from all sides—except the regime. While the world rushes to aid the people of Myanmar, the military junta remains fixated on using this catastrophe as a political bargaining chip.

The junta has rejected a ceasefire offer from the National Unity Government (NUG), the Arakan Army (AA), the Ta’ang National Liberation Army (TNLA), and the Myanmar National Democratic Alliance Army (MNDAA).

[intogenshin]

Sumeru's war on Nietzsche (part 1)

One of the main themes of the Sumeru chapter is the victory of altruistic values over egoism, specifically the egoism in Friedrich Nietzsche's philosophy. 

I want to point out these connections so we can agree from the getgo on Nietzsche’s presence in the chapter:

Kaveh defeats nihilism in Parade of Providence, and the defeat of nihilism is one of the main goals of Nietzsche's philosophy

Achievements in the Khvaena of Good and Evil quest are named after Nietzsche quotes

Sumeru is mostly inspired by India, Iran and Egypt, and Nietzsche had a bone to pick with the philosophical influence of all three in the west

The themes of egoism and altruism are explored through the work of western philosophers and the philosophy of eastern religions, following the real life historical interrelation of both. And because the outcome of this confrontation favors altruism more, I also think it can be interpreted as a rejection of western values of individualism as a whole. 

Nietzsche has the leading role for this analysis for clarity's sake (or else it'd end up in 15k words) but the philosophical material used in the region is vast and varied. 

Egyptian influence

Nietzsche blamed Egypt for influencing Greek philosophers like Plato (public enemy #1 of Nietzsche) in his conception of goodness. Philosophers of ancient Greece would go on to influence western philosophy and institutions. 

Nietzsche thought that developing the idea of objective goodness which one should aspire to and be governed by is where the ancient Greeks went wrong as a society, disrupting the balance between the rational values of the god Apollo and the frenzy of the god Dionysus that made ancient Greece an ideal society in Nietzsche's eyes. The clash of order and chaos is what made Greek culture rich in his opinion, so introducing a code of ethics ruined the dichotomy. 

This concern with goodness was of course Plato's fault, who most likely was influenced by the Egyptian concept of Ma'at. Ma'at can basically be understood as a moral principle that guided both Egyptian society in its religious beliefs and its institutions. 

In Genshin Cyno’s character is inspired by the god Anubis and one of his main motifs is the scales, his personal drive is also the pursuit of justice and order. This is likely because in Egyptian mythology Anubis weighs the hearts of the deceased against the feather of Ma'at. 

So here we have the character inspired by Egyptian culture who personifies the ancient concept of morality that Nietzsche blamed for ruining a society he considered advanced. 

Indian influence

The philosopher Arthur Schopenhauer was initially Nietzsche's role model, but he'd later become his biggest critic due to the ideas promoted by his philosophical system. 

Schopenhauer borrowed elements from dharmic religions (Buddhism and Hinduism) to construct his ideas, mainly the concept of Brahma (a universal consciousness which originated all creation and it therefore presents the world as a unity) and the concept of desires as the basis of suffering (therefore desires have to be suppressed).

Nietzsche considered this philosophical approach to be pessimistic, arguing that it easily led into nihilism. He thought similarly about Buddhism (although he held it in higher regard than Christianity) for being a religion that denies the self and devalues the world, only considering it a transitory illusion that had to be escaped. Nietzsche aimed for the complete opposite: giving value to the world as it was and indulging in one's own individuality, independent from collective constraints. 

In Genshin I think the concept of Brahma is close to the plot of the sovereign dragon Apep, who creates life that later goes back to it in Nahida's second story quest. Buddhist philosophy is covered in Wanderer's arc, which I analysed here. 

Iranian influence 

Iran and India share common ancestors, so their religious practices also have common traditions (such as the worship of nature), hence why they largely make up most of Sumeru’s inspiration. The ancient religion of Iran is called Zoroastrianism, things like the Akademiya darshans and the House of Daena are named after its religious principles, as well as the overall region where the quest Khvaena of Good and Evil takes place. 

Zoroastrianism was founded by Zoroaster, who conceptualized the world as a conflict between good (originated by the creator god Ahura Mazda) and evil (influenced by the entity Ahriman) where humans have free will to choose between the two. 

This cosmology would later influence the abrahamic religions (Judaism, Christianity and Islam) and, in Nietzsche's view, originate the western perception of morality he was critical of. 

He used the prophet Zoroaster (known in Germany as Zarathustra) as his own character in the book Thus Spoke Zarathustra to voice his ideas of a new kind of man that could overcome this morality that Europe had submitted to under the authority of Christianity. This way, since Zoroaster was the one to introduce morality to the western world, so would he be the one to denounce it. 

Historical context

The philosophical confrontation between egoism and altruism began in the aftermath of the French revolution, when European countries formed into republics. The threats of democracy, liberalism and socialism loomed over the aristocratic class and the societal status quo, which produced reactionary responses in the shape of individualism and egoism: the exaltation of the individual over the collective majority. 

Nietzsche himself took part in (and built his ideas around) this reactionary response, he argued that the purpose of society was producing culture, which could only be achieved by the subjugation of one class to support the elites who could produce the art that the inferior class was supposedly incapable of producing. He denounced democracy, the egalitarian cause of liberalism and the class equality of socialism of attempting against this purpose, and he used the altruistic values of religion as a scapegoat that collectively addressed the three.

Nietzsche's philosophy 

In this sense, Christianity was a method of control to suppress the individual from the basis of resentment —here's where the master and slave morality dichotomy he authored comes from: the subjugated class, in his theory, motivated by feelings of resentment and powerlessness against the elites, would develop values of humility, altruism and collectivism in order to morally place themselves above the “masters”. 

For Nietzsche, this dominating morality was limiting and produced no worthy culture or arts, and without a purpose society was doomed to fall into nihilism (a state of being devoid of meaning). He identified the pessimistic approach of eastern religion (like the influence they had on Schopenhauer) and the slave morality of western religion as the culprits of nihilism, as well as the conformity of the “last man” (as he called it) who didn't aspire to anything beyond what was imposed on him. 

Nietzsche's main existential problem with religion was the devaluation of the world and the individual, treating both as transitory towards a “beyond” where value was placed instead (Nirvana in Buddhism, Heaven in Christianity, etc), and he sought to return this value to life through the concept of the ubermensch (“overman” or “superman”): a man who would embrace existence as it is and redefine the values of society beyond morality with his own independent and individual values. 

So, to summarize, Nietzsche “blamed” Greek philosophy (which was influenced by Egyptian morality) and Zoroastrianism (the ancient religion of Iran) for the Christian dominating morality of Europe, as well as eastern dharmic religion for influencing western philosophy and leading society into nihilism. In his view, religion (and its morality) was a method of control that had to be overcome to return value to the individual. 

The setting of the Akademiya

The Akademiya's original Chinese name is Sumeru Institute of Religious Decree, which means it acts as a religious institution that treats religion and education as one and the same. This church of knowledge also grants power to its elite class (formed on the basis of academic merit) who rules the nation as an extension of the god of wisdom. 

The Akademiya plays three roles of authority at the same time: spiritual, educational and political, all three which serve as a means to control and shape the values of the population. The Akademiya decides which knowledge has worth and which material is allowed to be learned, it decides which faith in which god has value or is allowed to be practiced, and it decides who occupies positions of political authority and who can access the education necessary for class mobility. 

In short, the Akademiya is a form of governance that has the power to define and limit the values of society: its rules, beliefs, morals, ethics, hopes and even its dreams.

However, unlike Nietzsche's assessment, it's egoist values that dominate Sumeru under the Akademiya's guidance. 

The culture of the Akademiya separates people into the ordinary and the extraordinary, those who live in submission and those who stand out. There is no community between scholars, only associations where each party must benefit for the duration of the projects they collaborate in, then they are terminated. 

"Relationships are merely a byproduct in this exchange of interests. They may be pleasant and captivating, but they can only ever be secondary. When scholars collaborate to solve difficult problems, we freely share our knowledge and resources with one another, as if we were all kin. However, this collaboration ends after the results of our work are published. The reason is simple: We are scholars, and there are new projects that await our attention."

This type of association described in Nilou's story quest seems very similar to Max Stirner’s Union of Egoists, an idea he proposed as an antithesis to communal society where individuals conceptualized each other as “property” that either has or doesn't have use in one's life.

As Paul Thomas summarized, Stirner believed that “we should aspire not to the chimera of community but to our own “one-sidedness” and combine with others simply in order to multiply our own powers and only for the duration of a given task.”

Egoism and God

Max Stirner was the first philosopher to publish work on egoism with The Ego and Its Own in 1844, his influence on Nietzsche is contended due to the similarities in the foundation of their ideas. 

It was Stirner who first presented the concept of the death of god, meaning that society could no longer hold on to religious beliefs disproved by the scientific advancements of the Enlightenment. Nietzsche would later coin the phrase “god is dead”, and both identify man as the killer, although Stirner argued that the god of religion had been replaced by the god of humanistic values and Nietzsche proposed for man to become god himself.

Here's Stirner's quote (The Ego and Its Own, 1844):

At the entrance of the modern time stands the "God-man." At its exit will only the God in the God-man evaporate? And can the God-man really die if only the God in him dies? They did not think of this question, and thought they were through when in our days they brought to a victorious end the work of the Illumination, the vanquishing of God: they did not notice that Man has killed God in order to become now—”sole God on high." The other world outside us is indeed brushed away, and the great undertaking of the Illuminators completed; but the other world in us has become a new heaven and calls us forth to renewed heaven-storming: God has had to give place, yet not to us, but to—Man. How can you believe that the God-man is dead before the Man in him, besides the God, is dead?

Here's Nietzsche's quote (The Gay Science, 1882):

God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?

Both likely drew from the work of Ludwig Feuerbach on religion as a projection of human ideals into divine attributes. For example, omnipotence reflects human desire for control and power, while omniscience reflects human thirst for knowledge and aspiration to overcome ignorance. 

Sumeru’s ubermensch 

The plot of the Sumeru chapter presents a nation in the aftermath of the death of their god, Lord Rukkhadevata. The political class struggles to accept the new god left in her place, as she's far from representing the ideals of wisdom they aspire to project on their archon, and thus fails to provide meaning for scholars’ quest for knowledge. 

The sages then set out to manufacture an artificial god with their collective human wisdom, a projection of themselves in the vessel of a god, transcending all established ethical (and moral) boundaries. 

The vessel for this artificial god has his own motivations, which in the fairy tale that stores his memories it's depicted as such:

They essentially create an artificial ubermensch capable of redefining values, but the real ubermensch is found behind the artificial god itself.

Crime and punishment

Nietzsche called Fyodor Dostoevsky the only psychologist he had anything to learn from, as he was deeply influenced by the psychology of his novels —of which he read botched translations that didn't quite transmit the author's philosophy, but still. 

The novel Crime and Punishment has a protagonist that represents the opposite of the author's beliefs, who happens to be quite similar to Nietzsche's idea of the ubermensch or the higher man. This character justifies his crime (a murder) to himself arguing that people are divided into the ordinary and the extraordinary, and the extraordinary have the right to commit crimes if it allows them to put forward their extraordinary contributions to the world. 

From Crime and Punishment:

“Ordinary men have to live in submission and have no right to transgress the law, because, don't you see, they are ordinary. But extraordinary men have a right to commit any crime and transgress the law in any way, just because they are extraordinary.”

“...if the discoveries of Kepler and Newton could not have been made known except by sacrificing the lives of one, a dozen, a hundred, or more men, Newton would have had the right, would indeed have been in duty bound…to eliminate the dozen or the hundred men for the sake of making his discoveries known to the whole of humanity. But it does not follow from that that Newton had a right to murder people left and right to steal every day in the market.”

The protagonist sees himself as an extraordinary man, therefore, his murder is justified in contribution made to the world in exchange. 

For Nietzsche, who sees life conditioned on the dominance over the life of others, a criminal is a man whose primordial human impulses to exercise power, which in the ordinary men have been suppressed by the dominating morality, have found an unconventional outlet through crime. Thus, a criminal is a symptom of a sick society that has domesticated itself out of its own nature.

The criminal as a glorified outcast, a rebel against modern society whose abhorrent behavior is a healthy instinct that denotes potential —at least symbolically, he wasn't calling out to people to commit crimes per se. 

While Dostoevsky wrote the protagonist of his novel to struggle with guilt in the form of an illness and allowed him to find salvation in facing punishment for his crime, Nietzsche holds the criminal in high regard, seeing guilt as something beneath him. 

This archetype is popular in media with characters like Hannibal Lecter, and indeed, many fans of the game expected Alhaitham or Scaramouche to fulfill it, but the character that truly embodies the outcast genius is The Doctor.

Dottore commits crimes against others to carry out his plans, never feeling guilt or shame. He was expelled from the Akademiya precisely for violating the ethical code all scholars are governed by and, as Nietzsche's ubermensch, aims to redefine the values of the world by collaborating with the Tsaritsa to “burn the old world.” 

However, Dottore is the antagonist of the chapter, and the attempt at manufacturing the artificial god is depicted as an act of hubris, not a brave crusade against the restraining morality of religion. Furthermore, both the sages and Scaramouche face punishment (in their own way), something Nietzsche would disapprove of in an appropriate higher man. 

Looking back on the Akademiya, the scholars seem to suffer under the culture of egoism and competition so well established in the institution. 

They're often disoriented in their life, contrasting with the villagers who know themselves and their place in the world. 

And the god the sages had dismissed as unworthy is reinstalled as the archon, maintaining the institution as it was while taking down the Akasha, the method of control of the sages. 

Nietzsche’s egoism is rejected by the narrative, it raises and it falls in the course of the chapter, but what does this mean for the region?

Part 2 will examine how the narrative engages with the philosophies of altruism and how both egoism and altruism converge in the characters of Alhaitham and Kaveh

[chelledoggo]

Shanin Blake is like the exact opposite of George Harrison.

both are white/western people who sought out spirituality from other cultures. fundamentally there's nothing wrong with that, within reason. white people can be Hindu or Buddhist or other non-indigenous world religions if they truly have the passion for it.

the difference is that George DEDICATED himself to it - mind, heart, and soul. he was devout. he deeply studied the Hindu texts and learned from actual practitioners of Hinduism in India. not in a "oooo fun summer vacay idea" way, but in a way that reflected genuine desire to seek the divine. he used what he learned to promote hope, faith, peace, awareness, and unity in both his music and his lifestyle. he criticized egoism and made it abundantly clear that we're all one and have to see beyond ourselves. it's something you can appreciate regardless of religious beliefs.

Shanin, meanwhile, just... i dunno... got high on weed and shrooms, went down pseudo-spiritual rabbit holes decided it'd be fun to get fucked up on ayahuasca in Peru, and started wearing dreads and shoddily painted-on bindis. instead of seeking out a genuine connection with the divine, she's wearing cultures and spirituality as a costume. and what's the message in her music as a result? "i'm a goddess! i'm an alien! i can move shit with my mind and heal my own kidney disease! everything's all about me! i'm attracting that sweet girlboss abundance! i'm gonna disregard criticism and just keep the focus on me, me, me! you should do the same!"

[beardedmrbean]

BANGKOK (AP) — An airstrike by Myanmar’s military on a village in the country’s central Sagaing region hit a school on Monday, killing as many as 20 students and two teachers, according to a member of a resistance group, an aid worker and media reports.

The morning attack on Ohe Htein Twin village in the region’s Tabayin township, also known as Depayin, also wounded dozens of students, they said.

State-run MRTV television denied the reports of the airstrike on Monday evening's news broadcast, saying subversive media outlets were intentionally spreading fake news.

The military has increasingly used airstrikes to counter a widespread armed struggle against its rule, which began in February 2021 when it seized power from the elected government of Aung San Suu Kyi. More than 6,600 civilians are estimated to have been killed by security forces since then, according to figures compiled by nongovernmental organizations.

A member of the White Depeyin People's Defence Force resistance group fighting against army rule told The Associated Press that a fighter jet dropped a bomb directly onto a school, where many students from primary to high school levels were studying after 9 a.m. The area is about 115 kilometers (70 miles) northwest of Mandalay, Myanmar's second-largest city.

The resistance fighter, who rushed to the site of the attack to help the victims, spoke on condition of anonymity because he was afraid of being arrested by the military. He said that 20 students and two teachers were killed in the attack on the school, which is operated by the country’s pro-democracy movement, and about 50 others were wounded. Three nearby houses were damaged.

He also said that there had been no recent fighting in the area, though Sagaing is a stronghold of the resistance.

Nay Phone Latt, a spokesperson for the opposition’s National Unity Government, told the AP that he received the same information on the number of casualties, and that the death toll could rise. The organization is the main opposition group coordinating resistance to military rule.

He accused the military of deliberately attacking civilians in monasteries, refugee camps, schools and hospitals, with the excuse that resistance fighters were sheltering at such sites, though this was not the case and the bombings were intended to alienate the people from the resistance movement.

The military's denial of the attack on state television cited an unnamed local official saying that security forces were working only to maintain peace in the area and not bombing nonmilitary targets, while terrorists were shelling and launching drone attacks at townships and villages that didn't support them.

The death tolls from Monday's bombing reported by independent Myanmar media ranged from 17 to more than 20. A volunteer in Tabayin assisting displaced people who asked not to be identified because of fear of government reprisals said he received the information from the ground that 12 students were confirmed dead and around 30-50 others were wounded.

Sagaing region, near the border with India, has been a stronghold of armed resistance, and the military in recent years has stepped up airstrikes against the local pro-democracy People's Defense Forces. The resistance has no effective defense against air attacks.

In September 2022, aerial attacks by the military’s helicopters against a school and village in Let Yet Kone village in the same township, killed at least 13 people, including seven children.

Airstrikes in April 2023 airstrikes killed as many as 160 people, including many children, who were attending a ceremony held by opponents of army rule outside Pazigyi village in Sagaing region’s Kanbalu township.

Airstrikes in Myanmar garnered increased attention recently when numerous reports deemed credible by the United Nations and human rights groups said that they continued to be carried out in the wake of Myanmar's devastating March 28 earthquake, after which the military and resistance groups declared ceasefires to facilitate relief efforts.

[atithsinaiamonkar]

A Fractured Revolt: A Mutiny Void of Unity

As the clock struck midnight on 15th August 1947, a hush fell over the entire nation as the Union Jack was lowered from the ramparts of the Red Fort in New Delhi and the tricolour of an independent India fluttered majestically in the fresh breeze. As the nation erupted in jubilation it wondered whether this moment of liberation could have been celebrated a century earlier. Had the Indian Rebellion of 1857, with its fierce resistance and the selfless sacrifices of heroes like Mangal Pandey, Rani Lakshmibai and many others succeeded in overthrowing the British rule, the course of Indian history would have been completely altered. The lack of unity among the diverse rebel forces ultimately proved a crippling blow, preventing them from effectively challenging the formidable might of the British Empire.

When individuals, despite their diverse backgrounds and beliefs, converge around a shared purpose, their collective strength of unity becomes an undeniable force capable of achieving remarkable feats. Conversely, however subtle or seemingly insignificant, internal divisions can irrevocably undermine even the most powerful movements, leaving them vulnerable to external pressures and ultimately leading to their failure. The great mutiny of 1857 continues to serve as a poignant historical exemplar of this fundamental truth. This significant insurrection against the British East India Company, while initially demonstrating considerable momentum and posing a serious challenge to colonial authority, ultimately succumbed to the debilitating effects of internal fragmentation and infighting.

Seemingly minor incidents ignited a potent mix of religious fervour, social discontent and simmering resentment against the British rule. However, the diverse nature of Indian society became a formidable obstacle to forging a unified and invincible front. Deep-seated religious divisions between Hindus and Muslims created a climate of suspicion and mistrust. Powerful regional leaders often prioritised their agendas over the collective struggle against British rule. Furthermore, the caste system and social inequalities hindered the formation of a truly inclusive movement. The lower castes, who bore the brunt of British economic policies, often found themselves excluded from the leadership and decision-making processes within the rebellion, further eroding its potential for unity and strength.

The once-mighty Mughal Empire, which had at times effectively limited the expansion of the Britishers was now a shadow of its former self, riven by internal strife and political decay. Similarly, the Maratha Empire which had once challenged Mughal dominance, had succumbed to British pressure.This decline in Indian power created a strange vacuum that the British astutely exploited, leveraging their superiority to consolidate their control over the subcontinent.Internal divisions can have devastating consequences, allowing external forces to exploit weaknesses and exert undue influence. This fact remains tragically relevant today, as internal conflicts and a lack of collective action continue to hinder progress and empower those forces who seek to capitalise on our setbacks for their benefit.

While brave soldiers and heroic rulers fought valiantly against the oppressive British regime, others, driven by personal ambition chose to serve the opposition obediently.Figures like Maharaja Gulab Singh of Jammu and Kashmir and King Jung Bahadur Rana of Nepal, chose to side with the British, viewing the rebellion as a distant affair. The once-mighty now-crippled Mughal Empire was further handicapped by the lack of support from its former allies. The rebel forces, often ill-equipped were severely outnumbered and outgunned by the well-trained and technologically superior British army.Many such similar factors ultimately sealed the fate of the rebellion, allowing the British to consolidate their power and usher in an era of direct rule of the Royal Crown under Queen Victoria.

The British astutely recognised these internal divisions and effectively exploited the rebel threat. They played upon religious and social prejudices, sowing seeds of distrust and suspicion among the diverse rebel forces. By strategically supporting certain factions while simultaneously suppressing others, the British isolated and weakened the rebellion from within. They deliberately capitalised on the existing tensions between Hindus and Muslims, encouraging them to turn against each other rather than unite against the common enemy. Furthermore, the British, with their superior military technology and organisational capabilities, were able to systematically suppress rebel uprisings in different regions, preventing them from coalescing into a unified and coordinated resistance movement.

Sectarian differences, once skilfully exploited by the British, continue to be manipulated even today by those in power to sow discord and create a climate of fear and suspicion, where trivial incidents quickly escalate into major communal conflicts, threatening to tear apart the very fabric of our secular nation. The scars of past communal violence remain unhealed reminding us time and again of the devastating consequences that such man-made catastrophes can have. While we have ostensibly achieved political independence, we are paradoxically witnessing a gradual erosion of the freedom fought for during the struggle for independence. The irony lies in the undeniable fact that the forces now seeking to divide us and undermine our unity are often those entrusted with this nation's governance.

Imagine a lion confronting a herd of buffaloes. If the buffaloes remain scattered, the lions can easily pick off the weak and vulnerable. But if the buffaloes stand together, they can effectively deter the attack of the undisputed king of the jungle. Humans readily unite for destructive purposes but struggle to find common ground when it comes to pursuing noble goals. It should not be forgotten that even the weak become strong when united and even the strong become weak when divided. Had the rebel forces presented a united front; the outcome of the struggle might have been very different and the peacock might have been set free from the royal cage much earlier. True strength lies in standing united in the face of adversity which is essential for achieving collective liberation and progress.

Despite its defeat, the rebellion had a profound and lasting impact on the trajectory of India.It forced the dissolution British East India Company and the passage of the Government of India Act 1858, which transferred the administration of India directly to the British government.Furthermore, Queen Victoria issued a proclamation promising equal treatment to Indian subjects thereby recognising the inherent rights and dignity of the Indian people.Despite the ultimate futility of the rebellion, the achievement of significant outcomes underscores the potential impact of collective action. Had internal factionalism not crippled the movement and integrity prevailed among the rebel forces, the outcome might have been far more significant, perhaps even leading to a premature end to British rule in India.

The lessons learned from the Great Rebellion remain profoundly relevant in contemporary times. In an increasingly interconnected and interdependent global society, the ability to forge unity across diverse communities is crucial for addressing the pressing challenges of modern times. Combatting international terrorism, for instance, requires concerted efforts from individuals and nations to address their root causes, take proactive measures and build a more equitable and just world. Furthermore, the rise of nationalism, populism and xenophobia threatens to erode social cohesion and exacerbate existing divisions. In such a context, fostering dialogue, understanding and cooperation among diverse groups becomes increasingly imperative for ensuring human progress and global stability.

Yesterday, the enemy was "John Bull," the embodiment of foreign colonial rule. Today, the enemy is a different authoritarian beast. We are constantly bombarded with distractions, with our attention diverted towards issues that further weaken our collective voice. Decades after the tragedies of 1993 and 2002, we have still not learned the crucial lesson of unity. Just as a family thrives on unity and cooperation, so too does a nation. We must overcome our internal divisions, recognise the common threads that bind us together and stand united against the sinister forces that seek to undermine our freedom and erode our democracy. Only then can we truly honour the sacrifices of those liberators who fought to secure independence and ensure a brighter future for future generations.

[banglakhobor]

‘শেষ বলে ছক্কা হাঁকাতে চাইছে’, অনাস্থা প্রস্তাব নিয়ে INDIA-কে নিশানা মোদির

নয়াদিল্লি: মণিপুর হিংসা নিয়ে অনাস্থা প্রস্তাব এনেছে বিরোধীরা। ভোটাভুটির আগে মঙ্গলবার থেকে শুরু হয়েছে আলোচনা। সেই আবহে ফের একবার বিরোধীদের নিশানা করলেন প্রধানমন্ত্রী নরেন্দ্র মোদি (Narendra Modi)। তাঁর দাবি, ২০২৪ সালের লোকসভা নির্বাচনের আগে সেমি ফাইনাল চাইছিলেন বিরোধীরা, তার কী পরিণতি হচ্ছে, দেখতে পাচ্ছেন সকলে। (No Confidence Motion) লোকসভায় অনাস্থা প্রস্তাব নিয়ে আলোচনার আগে বিজেপি-র সংসদীয় দলের…

[talonabraxas]

Shiva and Uma from a set of modern Nyingmapa tsakli (initiation cards). Umapati is the form of Lord Shiva where he is depicted as the consort of Goddess Uma, also known as Parvati. This form emphasizes the harmonious union of masculine and feminine energies and the ideal of divine partnership.

Umapati, meaning "Lord of Uma" (another name for Goddess Parvati), is a revered form of Lord Shiva that symbolizes the divine union of Shiva and Parvati. In this form, Shiva is portrayed as the devoted husband of Parvati, highlighting the complementary relationship between the masculine and feminine principles in the universe. Umapati represents the ideal of a balanced and harmonious partnership, where Shiva and Parvati together embody the cosmic balance of power, compassion, and wisdom. This form is particularly significant in Hindu mythology as it underscores the importance of marital unity, devotion, and the spiritual partnership between the divine couple. Umapati also symbolizes the inseparable bond between Shiva and Shakti (the divine feminine energy), which is central to many philosophical teachings in Hinduism. This form is often invoked in prayers and rituals seeking blessings for marital harmony, family well-being, and spiritual balance.

Iconography:

In the Umapati form, Shiva is often depicted alongside Goddess Parvati, emphasizing their divine partnership. Shiva is usually portrayed in a calm and composed posture, with Parvati by his side or seated on his lap, symbolizing their unity. He is shown with his traditional attributes such as the crescent moon on his head, the third eye, and the snake around his neck. Parvati is often depicted with a gentle and nurturing expression, complementing Shiva’s serene demeanor. Together, they are shown as an ideal divine couple, embodying the perfect balance of power and grace. Sometimes, they are depicted with their children, Ganesha and Kartikeya, representing the divine family unit. The iconography of Umapati also includes elements like the Himalayas in the background, symbolizing the abode of the divine couple, and the presence of Nandi, Shiva’s bull, representing strength and devotion.

Symbolism and Significance:

Umapati holds deep symbolic meaning in Hindu tradition, primarily representing the ideal of divine partnership and the balance of masculine and feminine energies. This form underscores the importance of marital harmony, where Shiva and Parvati together embody the unity of opposites—Shiva as the ascetic and destroyer, and Parvati as the nurturing mother and creator. Their union represents the integration of spiritual and material aspects of life, emphasizing the need for balance in both worldly and spiritual pursuits. Umapati is also significant in the context of family life, as their relationship is seen as an exemplar of mutual respect, love, and devotion. Worshiping Umapati is believed to bring blessings for marital bliss, family harmony, and overall well-being, making this form of Shiva highly revered among devotees.

Cultural and Artistic Depictions:

Umapati has been a popular subject in Indian art, literature, and temple architecture. This form of Shiva is depicted in numerous sculptures, paintings, and temple reliefs, particularly in South India, where the worship of Shiva and Parvati as a divine couple is prominent. In temple iconography, Umapati is often depicted in the company of Parvati, sometimes with their children, in scenes that reflect domestic bliss and divine love. These depictions can be found in the intricate carvings of temples like the Meenakshi Temple in Madurai and the Brihadeeswarar Temple in Thanjavur.

In addition to visual art, Umapati is celebrated in classical dance forms like Bharatanatyam and Kathak, where the relationship between Shiva and Parvati is explored through expressive storytelling and dance. The divine couple is also a central theme in many devotional songs, hymns, and poetic compositions, where their love and unity are extolled as ideals for human relationships. Through these cultural and artistic depictions, Umapati continues to inspire and guide devotees in their spiritual and personal lives, reinforcing the importance of love, unity, and balance. The Shiva and Uma (Parvati) mantra: "Om Uma Maheshwaraabhyaam Namah", This mantra is believed to invoke the qualities of their relationship, such as unconditional love and understanding, and can be used to promote harmony and balance in one's own life. 

[hindustanitongue]

Bridging Cultures: Telugu Words and Their Meanings in Tamil

Language serves as a powerful conduit for cultural exchange, allowing us to traverse boundaries and connect with people from diverse backgrounds. In the mosaic of linguistic diversity that enriches the Indian subcontinent, Telugu and Tamil stand as pillars, representing centuries-old traditions and vibrant cultures. Today, let's embark on a journey to explore Telugu words and their meanings in Tamil, delving into the fascinating intersection of these two South Indian languages.

Ammayi (అమ్మాయి) - Sister

Andham (అంధం) - Darkness

Anna (అన్న) - Brother

Artham (అర్థం) - Meaning

Avasaram (అవసరం) - Necessity

Bhoomi (భూమి) - Land

Chettu (చెట్టు) - Tree

Chinni (చ���న్ని) - Small

Dabbu (దబ్బు) - Money

Daridram (దారిద్రం) - Poverty

Devudu (దేవుడు) - God

Dhairyam (ధైర్యం) - Courage

Dukkham (దుఃఖం) - Sorrow

Edurugantalu (ఎదురుగంటలు) - Opposite directions

Gelupu (గెలుపు) - Victory

Gundu (గుండు) - Ball

Gurtu (గుర్తు) - Identity

Iddaru (ఇద్దరు) - Two people

Iddaru (ఇద్దరు) - Twins

Jeevitham (జీవితం) - Life

Juttu (జుట్టు) - Hair

Kalyanam (కళ్యాణం) - Marriage

Karma (కర్మ) - Deed

Kastam (కష్టం) - Difficulty

Koti (కోటి) - Crore

Kutumbam (కుటుంబం) - Family

Manam (మనం) - Our

Manchi (మంచి) - Good

Mata (మాట) - Opinion

Mithram (మిత్రం) - Friend

Mukhyam (ముఖ్యం) - Main

Mukyam (ముఖ్యం) - Importance

Neram (నేరం) - Time

Oka (ఒక) - One

Oopiri (ఊపిరి) - Breath

Papa (పాప) - Sin

Pattu (పట్టు) - Cloth

Pranam (ప్రణామం) - Salutation

Prema (ప్రేమ) - Love

Pustakam (పుస్తకం) - Book

Raksha (రక్ష) - Protection

Rojulu (రోజులు) - Days

Sahasam (సాహసం) - Courage

Samayam (సమయం) - Time

Sankellu (సంకెళ్ళు) - Doubts

Santhosham (సంతోషం) - Happiness

Sevakudu (సేవకుడు) - Servant

Seva (సేవ) - Service

Snehithudu (స్నేహితుడు) - Friend

Srushti (సృష్టి) - Creation

The linguistic exchange between Telugu and Tamil not only reflects their historical and cultural interconnectedness but also highlights the richness and diversity of the Indian linguistic landscape. As these words transcend borders and resonate in both Telugu and Tamil-speaking communities, they serve as symbols of unity and harmony amidst diversity.

Language is a living entity, constantly evolving and adapting to the changing times and contexts. Through the sharing of words and meanings between Telugu and Tamil, we witness the resilience and dynamism of linguistic heritage, fostering mutual understanding and appreciation between different linguistic communities.

As we celebrate the linguistic diversity of India, let us embrace the beauty of languages like Telugu and Tamil, recognizing them not just as modes of communication but as repositories of culture, history, and identity. By exploring and cherishing these linguistic treasures, we honor the legacy of our ancestors and pave the way for a more inclusive and interconnected world.

For More Information -

Telugu Words: WE GOT BEST Examples of Common ...

[revolution-must-happen]

"Shadows of History: Brahminical Influence and India's Struggle for Freedom"

Jai Bhim to all.

The conflict often mischaracterized as the initial struggle for independence against the British in 1857 was actually triggered by British violations of traditional Manu laws. This included punishment of Brahmins, erosion of Brahmin authority, and expanded opportunities in education and employment for Shudras.

In response, figures like Tantia Tope, a Konkani Brahmin, collaborated with other prominent Brahmins to strategize. With the nominal leadership of Bahadur Shah Jafar, figures like Nana Saheb, Jhansi Lakshmi Bai, and Sadashiba Rao Peshwa prepared for conflict.

The British, understanding the plot, suppressed the rebellion, targeting Brahmins and placing a bounty on their heads. Many Brahmins went underground, disguising themselves as ascetics or Babas (eg. Saibaba).

The introduction of the Indian Penal Code in 1860 marked a seismic shift, departing from Manu laws by instituting uniform punishment regardless of caste. The IPC now mandated death for resistance to British rule.

For years, Brahmins waited, wary of British reprisal, much like during Buddha and Ashoka's era and later in the 19th century.

By 1875, Dayananda Saraswati founded the Arya Samaj. Yet, Brahmins hesitated to act openly, fearing British retaliation.

In 1884, Bala Gangadhar Tilak, Lala Lajpat Rai, and Bipin Chandrapal founded Congress under the name Home Rule, appointing A.O. Hume as its first president.

Brahmins sought to temper British anger by signaling an alliance through Hume. Yet, the British saw through the ploy and dismissed it.

Later, Tilak assumed Congress presidency, realizing broader support was needed beyond Brahmins. He engaged with other community leaders, like Chhatrapati Sahu Maharaj and Mahatma Jyoti Rao Phule, but faced skepticism.

Phule's seminal work "Gulamgiri" underscored the need to challenge Brahminical dominance even before British departure. Phule's ideas galvanized the Mulnivasi, leading to skepticism of Brahmin leadership.

The Ganesh Nimajjana Utsav, initiated by Tilak, sought to unify Indians under Brahmin auspices, catalyzing support for independence.

Previously, Shivaji's festival was Maharashtra's primary celebration. Phule's unearthing of Shivaji's legacy highlighted Brahminical opposition to Shudra rule. Annual events like Bhima Koregaon served as reminders of Brahminical treachery.

Brahmins leveraged festivals like Ganesh Nimajjana to suppress their history of exploitation, fostering religious unity and support for their independence movement.

Through strategic propaganda, they recast Shivaji as a symbol of Hindu self-respect, obscuring their own antagonism towards Shudras and Mulnivasis, currently trending as Hindu-Muslim clashes in the name of Hindutva.

[intogenshin]

Altruism in Sumeru

I've always been intrigued by the religious undertones of the Akademiya (named Sumeru Institute of Religious Decree in Chinese) and how it connects to the rest of the thematic elements of the region

Religion is a path to truth the same way knowledge is a path towards god

The interconnectedness of nature through both isn't lost on me either

This is the region inspired mainly on India, and though there's very palpable influence of Hindu and Buddhism around the nation, the Akademiya itself doesn't particularly look like the religious institutions of either

A poem of Bengali author Rabindranath Tagore is referenced in Alhaitham's teaser. Tagore is pretty known in China, placing within the 12 most known foreign authors in the country, and his work is studied in schools. That is to say, the main audience of the game could easily recognize the reference to the poem if they paid attention

I bring him up because his work might have also influenced the world building around the Akademiya as well: Tagore defines religion not as a set of beliefs, but as an expression of ideals that seek the well being of a community. His reasoning drew from Indian traditions, especially the concept of Brahman or "the universal consciousness" which originated creation and therefore exists in everything. Therefore, his worldview was one of unity with the world; nature, community, man and god as one, and this unity could only be achieved through introspection and humanistic values such as altruism. Religion is in this sense a code of ethics for the wellbeing of the community.

Tagore was a very significant historical figure in several aspects, but one that stands out is his commitment to education: he valued the arts alongside the sciences, and sought to teach children of lower classes through non conventional methods; the opposite of what Azar and the sages promoted in the game

These themes of community, education, arts, altruism all together take the spotlight in Sumeru through one character: Kaveh

Nahida says Kaveh is closest to understand what it means to be a nation of wisdom, and again this can be reinforced by the influence of Mr Tagore

Kaveh is inspired by Iranian culture, which includes the religion of Zoroastrianism. The lore around the Akademiya also takes a lot from this religion, the names of the darshans and the House of Daena are concepts in the religion

In the collection The Religion of Man, an entire chapter is dedicated to the prophet Zarathustra who founded Zoroastrianism. Tagore writes:

There can be hardly any question that he was the first man we know who gave a definitely moral character and direction to religion and at the same time preached the doctrine of monotheism

Zarathustra was the greatest of all the pioneer prophets who showed the path of freedom to man, the freedom of moral choice, the freedom from the blind obedience to unmeaning injuctions

Though surrounded by believers in magical rites, he proclaimed in those dark days of unreason that religion has its truth in its moral significance, not in external practices of imaginary value; that its value is in upholding man in his life of good thoughts, good words and good deeds

The revelation he announces is to him no longer a matter of sentiment, no longer a merely undefined presentiment and conception of the Godhead, but a matter of intellect, of spiritual perception of knowledge. This is of great importance, for there are probably not many religions of so high antiquity in which this fundamental doctrine, that religion is a knowledge or learning, a science of what is true, is so precisely declared in the tenets of the Gathas. It is the unbelieving that are unknowing; on the contrary, the believing are learned because they have penetrated into this knowledge

Tagore connects his beliefs of altruism and community, influenced by the Hindu concept of Brahma, to the virtue of sacrifice in Zoroastrianism:

It has been a matter of supreme satisfaction to me to realize that the purification of faith which was the mission of the great teachers in both communities, Persia and India, followed a similar line. We have already seen how Zarathustra spiritualized the meaning of sacrifice, which in former days consisted in external ritualism entailing bloodshed. The same thing we find in the Gita, in which the meaning of the word Yajna has been translated into a higher significance than it had in its crude form.

According to the Gita, the deeds that are done solely for the sake of the self fetter our soul; the disinterested action, performed for the sake of giving up of self, is the true sacrifice. For creation itself comes of the self-sacrifice of Brahma, which has no other purpose; and therefore, in our performance of the duty which is self-sacrificing, we realize the spirit of Brahma

Tagore also concludes:

The ideal of Zoroastrian Persia is distinctly ethical

Throughout the Sumeru chapter, we find that the meaning of wisdom isn't realized in discovering or amassing knowledge, but on using knowledge the correct way and respecting rules created for the protection of the community. In this sense, wisdom is ethics, and ethics seek collective well being like in Zoroastrianism

It isn't odd then, that all three talent books describe the motto of Zoroastrianism: good thoughts, good words, good deeds

[mariacallous]

The results of Pakistan’s general elections on Feb. 8 reflected widespread dissatisfaction with the country’s civil and military establishment, but they seem to have brought about the opposite of what many voters wanted. Independent candidates affiliated with former Prime Minister Imran Khan’s Pakistan Tehreek-e-Insaf (PTI) party—barred from running under its banner—won more seats in parliament than any major party, but not enough for a majority. Parliamentary arithmetic necessitates a coalition, and Khan, who is in prison on corruption charges, refuses to negotiate with his rivals.

Pakistan’s next government will instead be formed by a coalition of legacy parties, including the center-right Pakistan Muslim League-Nawaz (PML-N), led by former Prime Minister Nawaz Sharif, and the center-left Pakistan Peoples Party (PPP), led by former President Asif Ali Zardari and his son, Bilawal Bhutto Zardari. On Feb. 8, Pakistan’s entrenched political order—in which parties vie for votes as well as the powerful military’s favor—was jolted but did not crumble. Although PTI’s surprising performance damaged the military’s reputation and mystique, the military’s ability to influence the course of events remains intact.

The latest episode in Pakistan’s game of thrones comes amid a serious economic crisis as well as security threats from the resurgent Tehrik-i-Taliban Pakistan (TTP) and other militant groups. Political polarization makes it difficult to address Pakistan’s swelling debt and deficit. With a GDP of $340 billion, Pakistan must repay nearly $78 billion in external debt before 2026. Imposing taxes on key sectors of the economy—agriculture, real estate, retail—is difficult without political consensus. And amid the uncertainty, various loss-making state-owned enterprises, from Pakistan International Airlines to the country’s power distribution companies, which collectively cost the government around $1.7 billion annually, cannot be privatized.

Pakistan also needs a comprehensive strategy to deal with jihadi groups, which are now responsible for terrorist attacks inside the country but were once encouraged or tolerated as part of unconventional warfare against India and a way to secure influence in Afghanistan. Populist narratives blaming India, Israel, and the United States for holding back Pakistan’s progress hinder action against extremists, who portray themselves as Islamist heroes. Meanwhile, peace with India, relations with the West, and ties to economic benefactors in the Arab world are now held hostage to Pakistan’s internal divisions: Those holding office at any given time are often accused by their opponents of selling out Pakistan’s interests.

If there was ever a time for Pakistan’s squabbling politicians to form a government of national unity, it would be now. Given the fragmented election results and allegations of vote-rigging, a stable cross-party government could pave the way for the military’s withdrawal from politics. It could also help Pakistan transition away from its long-standing tradition of one major politician or another being in jail—such as Khan—while their supporters are harassed. Parliamentary debates on alternative policy ideas could replace the current shouting matches between rival leaders’ supporters about who is more corrupt.

But rather than inspiring unity, the coalition government that is taking shape will immediately face opposition from Khan’s supporters. As things stand, it seems unlikely that Pakistan’s divisions will end anytime soon. The results of last week’s elections confirmed voters’ weariness with the political elite and dynastic politics, as well as with the meddling—both overt and covert—by the country’s generals. Widespread dissatisfaction with the economy and the absence of opportunities for Pakistan’s burgeoning young population have given rise to populist politics that will not lead to reconciliation.

Khan, the cricket star-turned-quintessential populist leader, dismisses the idea of a negotiated settlement with his political opponents. He has built a powerful narrative of victimhood that blames Pakistan’s political elites and foreign conspiracies for the country’s problems. His grandiloquence may not offer realistic solutions, but it does create an outlet for powerless people to vent their rage and frustration. Khan seems to believe that a revolution could give him greater power than embracing the idea of a new national pact. Instead of using PTI’s electoral success to talk to the other major parties, Khan has offered an alliance proposal to two minor religious parties, although one of them has already refused the partnership.

After his initial arrest in May 2023, the former leader encouraged attacks against military installations, according to an aide; he could now encourage violent protests against alleged election rigging in another attempt to ignite a street revolution. But the May 9 attacks paved the way for a harsher crackdown on PTI than if there had not been violent turmoil. Hundreds of party activists were arrested while thousands faced intimidation from security services. It would be irresponsible of Khan to put his supporters’ lives and freedom at risk.

Ironically, Khan came to power in 2018 with the help of Pakistan’s military and security services as a crusader against corrupt civilian politicians. The generals built up Khan as an alternative to these politicians, many of whom had quarreled with the military at some point in the past. But Khan also ran afoul of the military as prime minister because he defied the generals’ wishes and mismanaged the economy; his populism harmed Pakistan’s precarious external relations. To remove Khan from office, the military turned to the same politicians it had sought to discredit.

After his ouster in a parliamentary no-confidence vote, Khan saw an opportunity to continue his anti-elite bombast, adding the country’s top generals to the list of villains from whom he would save Pakistan. His supporters lapped it up. The military has influenced the country’s politics for decades, but it now faces a unique challenge. Khan has poisoned even traditionally pro-army constituencies by arguing that the generals were acting at the behest of the United States—allegations that Washington denies—and against Pakistan’s interests. Military leaders have now been trying to get an entire nation to change direction away from Khan for nearly two years with little success.

The generals and their new civilian allies may have assumed that jailing Khan, bringing back Sharif from exile, and implementing repressive measures—such as barring PTI-affiliated candidates’ access to the media—would ensure the election result that they wanted. Instead, young PTI activists used social media to mobilize voters and upended the establishment’s plans.

Still, the reaction of voters to the Pakistani military’s highhandedness is unlikely to unleash a revolution. In the short term, the country will continue to have a weak civilian government willing to work closely with the military while Khan will remain in prison and his party will remain out of power. Any widespread political violence will only result in a clamor for the military to take over and restore order.

For years, Pakistan’s military has repeated the cycle of “elect, dismiss, disqualify, and arrest” for civilian politicians. But in the long term, the country’s leaders must collectively address the widespread frustration and polarization that has contributed the success of Khan’s populism. Although unlikely, Khan changing tack and accepting political compromise could also help ease Pakistan’s pain. In any case, the hostility toward the military’s political role among its former supporters makes it difficult for generals to act as if nothing has changed.

[buzz-london]

What happened around the world due to Hindu Awakening All Hindus around the world should read this message! Many people take social media lightly, but let me tell you its power. It only takes a minute to read: 1. All over Europe and America are feeling the pressure due to the new confidence and unity of Hindus in India! 2. Conspiracy to convert poor Indians into Muslims or Christians is exposed by Hindu unity. Our current government has banned 22,000 NGOs and 4 major Christian proselytizing organizations! 3. Due to Hindu solidarity, "Love Jihad" is now reduced to 50% and is also illegal in many states. 4. The unity of Hindus led to Jihad business downfall in many places! 5. Due to Hindu unity, 70% of the people who spoke against Sanatan Dharma have been silenced, on the contrary many foreigners have started accepting it. 6. Hindu unity has reduced jokes about our festivals and culture by 80% on WhatsApp and Facebook! 7. Due to the unity of the Hindu masses, the entire opposition party is now chanting to look Hindu! 8. Hindu unity has put pressure on Bollywood. 9. Hindus are not as quiet as before, they are now protesting abroad in places like London Boycotting Pakistani shops and restaurants! 10. The most important thing is that the inferiority of Hindus is reduced. We gained confidence. We were underestimating ourselves, our own culture, our great history, it stopped. People of the world are attracted by our great culture. Even if you have only 10 Hindu friends on social media, spreading these thoughts among them will help you reach millions of Hindus! If you don't write yourself, at least keep forwarding, sharing, copying the thoughts of those who write/speak. Awareness of Hinduism is increasing day by day. Even Hindus who support "pseudo-secularism" are starting to think about their position! People who use social media to communicate are not necessarily inactive; Some are in education, some are employed, some are in business or self-employed or entrepreneurs! But everyone is doing their best for "Dharma Karya" to organize and create awareness among Hindus!*l Better to live for a goal than to get out with nothing! At least the next generation will proudly say that my parents fought for their culture and country! Hindu organization is a tangible force. So keep connecting and spreading the great message, help each other by forgiving, forgetting, overcoming and trashing caste differences! India will once again become a great nation and a superpower Unity and unity of all our Hindu brothers is very important. 🚩 Jai Shri Ram!🚩 भारत माता की जय ! 🚩🕉️🚩