Interlocutor ToR includes “Addressing Gorkha Aspirations within the constitutional framework.”

Answering to a question raised by the Trinamool Congress MP from Maturapur, Bapi Halder, the Minister of State for Home Affairs, Nityananda Rai has informed the Lok Sabha that the Government of India had “appointed an Interlocutor to hold constructive dialogue with various stakeholders”, as “there was no representation of the Government of West Bengal in two tripartite meetings, and no substantial representation in one meeting”, held on issues related to the Gorkha community.

The Minister said the “Gorkhaland Territorial Administration (GTA) was formed following a tripartite agreement in 2011 between the Government of India, the Government of Bengal and the Gorkha Janmukti Morcha. In July 2017, all elected members of the GTA resigned. In view of the absence of elected members in the GTA and repeated requests for dialogue by Gorkha leaders, the Home Ministry convened three tripartite meetings on October 7, 2020, October 12, 2021, and April 3, 2025.

Subsequently, the Government of India appointed an Interlocutor fromer Dy NSA and IPS Officer Pankaj Kumar Singh to engage with various stakeholders, including representatives of Gorkha organizations, on issues concerning Gorkhas.

The interlocutor’s term is one year. The interlocutor will engage in constructive dialogue with various stakeholders and suggest measures to resolve these issues.

The Terms of Reference (ToR) for the interlocutor are as follows:

(i) To undertake constructive dialogue with various stakeholders including representatives of Gorkha organizations on the issues relating to Gorkhas in Darjeeling Hills, Tarai and Dooars region of West Bengal and suggest measures to resolve issues and roadmap in this regard.

(ii) To hold discussions with other stakeholders in Darjeeling Hills, Tarai and Dooars region of West Bengal in this regard.

(iii) Recommend measures for socio-economic upliftment, cultural recognition, and preservation of cultural heritage of Gorkhas in the region, and addressing their aspirations within the Constitutional framework.

It should be noted that interlocutor former Dy NSA Pankaj Kuma Singh (IPS) has been visiting the Darjeeling hills, Terai and Dooars region, and has held talks with various representatives here.

The post MHA Makes Interlocutor “Terms of Reference” Public appeared first on The Darjeeling Chronicle.

Curious we asked who the baker was, and we were pointed to a dynamic young man, Sanjok Gurung originally from Marybong T.E.

We sat down for a short interview with him….

TheDC: How and when did you decide to take up baking as a profession. What inspired you?

Sanjok: The decision to take up baking wasn’t premeditated or planned I was always drawn to the F&B industry and wanted to build something of my own. After BBA and MBA, with internships and industry exposure, I explored different roles, including event management and later HR at Hindustan Coca-Cola.

I moved into banking due to family priorities but felt unfulfilled. I wanted ownership of my work and time. Since my baking turned out well, I began experimenting, learning from scratch, and investing in professional training at IBPA, Delhi.

With family support and growing orders, I took a leap of faith and started Cake Crush in Salbari in 2018 with no Plan B.

TheDC: How difficult was the shift from Banking to Baking?

Sanjok: The transition wasn’t very tough but wasn’t easy either; my better half however was convinced that I would make a much better baker than a banker.

I left behind a stable salary for entrepreneurship, where I handle everything – production, marketing, accounts, and delivery.

But, I am thankful for all the Orders that came in, it made the transition easy. If I hadn’t received so many orders initially when I started it would have been very demotivating and I would have questioned and considered getting back to Banking. I’m grateful for the Clients who have been kind and supportive.

TheDC: Did your family support your decision?

Sanjok: Absolutely. Family support, both emotional and financial is crucial in this field.  Family support decides if any business thrives or dies.

Initially and even now, I consider them my team. The long hours and pressure are intense, but my discipline and consistency helped earn their trust. Today, they’re my biggest support system.

TheDC: When did Cake Crush start? What challenges did you face?

Sanjok: I started Cake Crush in 2018. Early challenges included lack of skilled help, limited suppliers, minimal access to information, and managing inventory and wastage.

I learned through experience, attended fairs, and kept upgrading my knowledge and skills.

TheDC: So what is the most satisfying part of being a baker?

Sanjok: The most satisfying part of Being a baker, is that I have a close, warm bonding with my customers. I’ve been part of their journeys—from engagements to weddings to birthdays. My cakes are part of their milestones.

I also love contributing to the community, training young people and creating products like healthy, local-ingredient-based cookies at Gorkhey Haat.

Baking gives me both happiness and challenges, but I wouldn’t go back to banking.

TheDC: Where do you see yourself in the next five years?

Sanjok: My Dream is to get Commissioned for cakes that are celebratory, luxurious, colossal, detailed and demand engineering precision, structural planning, artistic sculpting and culinary ability and are challenging. I also want to make quality cakes accessible at every budget.

I hope to open another outlet, take on more creative projects, and continue building meaningful work in the industry.

TheDC: What advice would you give someone, who wants to follow on your footsteps?

Sanjok: My advice would be, if time, finance permits then, be trained professionally, and work in a professional set up before opening your own venture. The experience is Priceless. Start small, find your niche, and focus on fundamentals.

Keep learning, price your work wisely. More importantly, develop your own style, don’t just copy trends, this is what truly makes us Artists.

Even though every baker’s journey is unique, I am always ready to help you out, if you seek my help.

You can reach out to Sanjok Gurung at: Cake Crush, Panchnai Enclave, Salbari/Shop no.103, or Upper Basement, Citycentre, Siliguri 734009

The post Sanjok Gurung – Baking happiness, one cake at a time appeared first on The Darjeeling Chronicle.

Trapped in the Feed by Raunak Mukherjee explores the “doomscrolling” pheonomenon and how social-media algorithms are designed to keep you engaged

At 2 a. m. in a hostel room , a 22-year-old media student scrolls through Instagram Reels rather than study for his exam. The videos merge together; fitness influencers flaunting sculpted bodies, productivity gurus advocating “hustle culture,” and travel vloggers living lives very different from his. “I don’t even recall launching the app,” he remarked. “I simply wanted to respond to a message. “Two hours vanished. “

The student’s story is not unique. Across India, college students and young content producers find themselves caught in an infinite loop of swipes, likes, and comparisons. This phenomenon is driven by a strong but mostly invisible force: algorithmic curation, which determines what appears on our screens and what disappears silently.

As social media networks become vital to how young Indians communicate, study, and express themselves, researchers and mental health specialists are posing an important question: What does this continuous algorithmic filtering do to young minds?

The Science Behind the Scroll

Social media algorithms are basically recommendation engines. Platforms such as Instagram, YouTube, and Facebook utilize data such as watch time, likes, comments, shares, and even pauses while scrolling to forecast which material will keep consumers interested the longest.

According to Meta’s openly published study on Instagram, content that promotes consistent engagement, notably emotional responses, is prioritised in users’ feeds. This implies that posts that elicit joy, envy, indignation, or aspiration are more likely to spread than neutral or informative content.

“The algorithm does not think in terms of well-being; it thinks in terms of engagement,” says Dr. Shubhangi Parkar, a psychiatrist and former director of mental health services at KEM Hospital in Mumbai. “And human psychology is especially susceptible to emotional ups and downs. “

Neuroscience research has discovered that unpredictable rewards, such as viral videos or sudden likes, increase dopamine release in the brain. Dopamine is a neurotransmitter that is linked to pleasure and motivation. This can lead to dopamine loops, in which people scroll continuously in anticipation of the next gratifying update.

Comparison Culture in the Age of Algorithms

Algorithm-based feeds may accentuate social comparison for Indian university students trying to negotiate identity, ambition, and relationships.

According to a 2023 research published in the Indian Journal of Psychiatry, there is a significant link between heavy social media use and higher rates of anxiety, low self-esteem, and body dissatisfaction among urban youngsters. The impact was especially noticeable among young women and would-be influencers.

Algorithms exacerbate this comparison culture by constantly presenting users with content that is similar to what they already engage with, resulting in echo chambers of aspiration and inadequacy.

The psychological health costs of anxiety, burnout, and silence are significant.

While social media has fostered connection and creativity, the mental health implications are becoming increasingly difficult to ignore.

Meta’s own internal research, some of which was presented during US congressional hearings, admitted that Instagram might aggravate body image concerns in adolescent females. Mental health specialists in India describe comparable trends.

“We notice kids who have anxiety stemming from internet validation,” says Dr. Samir Parikh, Director of Mental Health and Behavioral Sciences at Fortis Healthcare. “Likes and views become measures of self-worth. “

The pressure extends beyond the users. Content makers experience algorithmic uncertainty, never fully understanding why a post succeeds or fails. This lack of openness can cause burnout, sleep difficulties, and chronic stress.

“Creators are working for an unseen employer,” Dr. Parikh explains. “And that manager keeps changing the rules. “

Local context: Why young Indians are especially vulnerable.

India’s young population, over 65% are under the age of 35, together with inexpensive data and smartphone connectivity makes algorithm-driven platforms extremely powerful.

For many students in small towns, social media exposes them to worldwide cultures and possibilities. While inspiring, this exposure can also exacerbate feelings of inadequacy when personal circumstances do not align with algorithmic ideals.

According to sociologist Dr. Shilpa Phadke, “platforms frequently amplify dominant beauty standards, urban privilege, and consumer success. ” Marginalized voices find it difficult to compete unless they match algorithm choices. “

Can Technology Be Accountable as Well?

In response to increasing criticism, platforms have implemented tools such as “Take a Break” reminders, hidden like counts, and content warnings. However, professionals believe that these methods place responsibility on individuals rather than systems.

“Digital literacy must include algorithmic literacy,” according to Dr. Nimmi Rangaswamy, a Media Studies professor at IIIT-Bangalore. “Young people need to realize that what they see is curated, not unbiased reality. “

Some Indian institutions have started including digital well-being workshops into orientation programs, instructing students how to regulate screen time and critically assess internet information.

Towards Healthier Feeds.

As awareness grows, younger users are also fighting back. Many students report curating their own feeds by unfollowing stressful accounts, establishing screen-time restrictions, and seeking offline support.

“I still use Instagram,” Ayaan confesses, “but I mute accounts that make me feel awful about myself. It’s not ideal, but it helps. “

Experts emphasize that real change necessitates collaboration among tech companies, lawmakers, educators, and consumers.

“Algorithms influence behavior, but they are designed by humans,” Dr. Parkar points out. “Ethical design is no longer optional; it’s a public health concern. “

Conclusion: reclaiming agency in the feed.

Algorithms for social networking are not intrinsically harmful. They can link people, promote voices, and disseminate information. However, when participation becomes the sole measure of success, mental health hazards rise, particularly for young Indians negotiating important years.

Understanding how algorithms function is the first step toward gaining control. As consumers learn to question their feeds and demand accountability from platforms, the scroll may finally become a choice rather than a trap.

Writes: Raunak Mukherjee. He is a compelting his B A in Media and Journalism from Christ University, Bengaluru.

Sources and attribution.

• Meta (Instagram). Research Reports on Youth Engagement and Well-being.
• Indian Journal of Psychiatry (2023): Anxiety and Social Media Use in Indian Youth
• Interviews and expert opinion from Dr. Shubhangi Parkar, Dr. Samir Parikh, and Dr. Nimmi Rangaswamy.

The post Trapped in the Feed: How Social Media Algorithms Influence Young Indians’ Thoughts and Feelings appeared first on The Darjeeling Chronicle.

Nepathya Live in Siliguri marks the band’s debut performance in the city, a moment long anticipated by audiences across North Bengal, Sikkim, and the Eastern Himalayan region – where Nepathya’s songs have circulated for years through recordings, memory, and cultural inheritance, but never before through a Siliguri stage

The concert will be held at Utsodhaara Teesta Township, behind Kawakhali Ground, placing Siliguri – often described as a gateway city – at the center of a rare cross-border cultural convergence.

The event is presented by PVE Network, Club Gravity, and Mainali International Human Resources. PVE Network – owner of the IP Let’s Get Loud India Series, which featured Sajjan Raj Vaidya – is also serving as the curator for the Siliguri project, framing the concert as part of a broader vision for culturally rooted, regionally significant live music platforms in eastern India.

Over the years, Nepathya has distinguished itself as one of the region’s most formidable live acts. The band has performed hundreds of concerts across Nepal, India, Australia, Europe, Japan, and North America, frequently drawing crowds in the tens of thousands. In Nepal, their open-air shows have repeatedly ranked among the largest ticketed live music events staged by a homegrown band, noted for disciplined sound, minimal spectacle, and a strong sense of collective participation.

According to Bikesh Kayastha, Founder of PVE Network, the decision to bring Nepathya to Siliguri was driven by a belief that audiences in this part of the country have long been underserved when it comes to landmark live performances.

“The idea of bringing Nepathya to Siliguri came from a simple conviction – that people in and around this region deserve to experience a band of this stature live,” Mr. Kayastha said. “This is about extending the live concert experience to the eastern side of the country and raising the benchmark for production and presentation, so the audience here receives the same quality of experience seen elsewhere.”

Early indicators suggest that the Siliguri concert’s appeal extends well beyond the city. Fans from parts of Bhutan and Nepal are expected to attend, while within India, a significant volume of early inquiries has come from Mumbai, Bengaluru, New Delhi, and across the Northeast region, reflecting Nepathya’s enduring resonance among urban and diasporic audiences alike.

Following the announcement, Early Bird tickets were released online and have seen rapid uptake, with only a limited number now remaining. Tickets are available via the District by Zomato App and Web.

In an era when live music is increasingly driven by scale and speed, Nepathya’s first appearance in Siliguri stands apart – arriving deliberately, and carrying with it the weight of geography, memory, and shared cultural history.

Event Details:
Event: Nepathya Live in Siliguri
Date: 28 February 2026
Venue: Utsodhaara Teesta Township, behind Kawakhali Ground, Siliguri
Presented By: PVE Network | Club Gravity | Mainali International Human Resources
Tickets: Early Bird tickets [limited availability] on District by Zomato App & Web

Note: For the first time, Nepathya bring their voice to Siliguri and we are honoured to be a part of their journey as a Media Partner.

We have not charged any money from the organisers or the band for the promotion, and are promoting the event as a mark of respect for the legendary Nepathya band.

The post Nepathya Live: For the First Time, Nepathya Bring Their Voice to Siliguri appeared first on The Darjeeling Chronicle.

We sat down for a short interview with him…

• Name: Samir Sharma 
• School(s): St Roberts\ Ghoom Boys \ Krishnamaya memorial  
• College(s): Govt College Darjeeling 

TheDC: What are you doing these days

Samir: I am currently in Salbari, running a Sound Track Recording Studio. Music arrangement, composition, recording, and mixing are what I mainly do. This is both my addiction and my profession, and I stay deeply immersed in it. Other than this, I write lyrics, and compose music, both for myself and for my clients.

TheDC: When did you decide you wanted to get into music, what got you into this field.

Samir: My love for music and literature began in childhood through casual singing and writing poems, even though I didn’t fully understand why I was drawn to it then. I started formal music training only after college, learning vocal music and piano under several respected teachers in Darjeeling.

I learned vocal music for a few months from Pradeep Chhetri sir in Darjeeling. I then began learning piano from Surajmani Bermey sir, who taught me many important things. Later, I studied piano up to Grade 4 under veteran musician Jeevan Rai sir. I then had the opportunity to learn from Daju Ajnish Rai, a veteran singer, composer, and music arranger from Darjeeling. He had returned from Mumbai after receiving professional training in Hindustani classical and experience there. Getting his guidance felt like nectar to me.

Over time, I gained a deeper understanding of music, developed my skills in arrangement and song writing, and decided to pursue music as my full-time profession, leaving behind a stable job as a computer teacher at the prestigious St. Joseph’s School, Darjeeling.

TheDC: Where did you go?

Samir: Driven by passion, I moved to Mumbai and spent nearly ten years working and learning in studios and production houses. During this period, I recorded legendary singers like Udit Narayan, Shaan, Kailash Kher, and Zubeen Garg and many more celebrity artists. I learned sound engineering, worked extensively on TV serials, and built strong professional connections. Eventually, I returned to composing and arranging music, creating around 90 devotional songs for Shemaroo Entertainment.

Alongside this journey, I collaborated on meaningful documentary and non-commercial film projects with director and close friend Anant V. Keni. Though I am now based in Darjeeling and he is in Mumbai, we continue to work together, thanks to the internet. Many experiences from this journey remain untold, and I hope to share them in time.

TheDC: Not many from our region get into creating music for documentaries or nature based shows, how do you train, what keeps you motivated?

Samir: I grew up in villages and small settlements, always surrounded by streams, and nature. As a child, I spent a lot of time in the जंगल, playing, wandering, and doing all kinds of things. Those scenes have stayed alive inside me and feel timeless.

The very nature of Darjeeling is such that it touches and influences any artist. The social and political environment of the place where I grew up also shaped me deeply.

I have always felt that my work should be useful to society, and should serve people, humanity, and their well-being. That is why I am naturally drawn toward such themes in my creative work.

TheDC: Tell us about your interest in Nepali Children’s songs

Samir: I always felt strongly is that we must work for our children. From the Indian side or India, there have been very little meaningful work in Nepali children’s songs. Majority of children’s music produced in Nepali language in India are mostly for advertising.

With my own effort, I have prepared and uploaded around 65 new and old Nepali children’s songs with animation on the Nivriti Soundtrack YouTube channel.

My friend Santosh lad from Mumbai helped in animation. Nepali children and parents from both India and abroad have benefited from this. These songs are also being taught in various schools in Nepal, which gives me immense happiness.

TheDC: What brought you back to Darjeeling?

Samir: It was this same love for my place and my community that eventually brought me back to Darjeeling from Mumbai.

TheDC: Tell us about the Ugly Green Planet

Samir: That Ugly Green Planet by Anant V. Keni has won the Best International Animation Film Award at CAMPINAS Film Festival 2025 (Brazil). With this, the film has now received 2 international awards and 17 official selections so far.

I feel truly thankful for the love and recognition.

TheDC: What are you busy with these days?

Samir: Currently, I am involved in various projects as a professional at Studio Soundtrack, Salbari, including recent works related to senior songwriter-composer Late Gopal Singh Bhandari, Doordarshan musical projects, and other regular studio assignments.

From all these works, what I have learned is this: I should never treat them as just “work.” They deserve greater awareness, care, and responsibility. These experiences have guided me in that direction, and that is the path my future journey will follow.

TheDC: How do you balance music and your life with family?

Samir: Managing a music career alongside family life is challenging, and for me, family support has been the key factor. Without it, continuing in this field would have been very difficult. My musical and technical skills helped me survive in the industry, even after leaving my teaching job, and working with various production houses.

Now, I run my own recording studio in Salbari, which allows me to give time to my family and children, though the ups and downs never really go away. My family has mostly been supportive of my unconventional career choice, even if they sometimes have mixed feelings, which is only natural.

TheDC: Where do you see yourself, 5-years from today

Samir: The journey will continue, and creation will keep flowing. Where it will lead and where it will end, I have left that to time. Along with music, I have a deep interest in literature. I write Nepali songs and ghazals, I still continue to receive guidance in Hindustani classical music from Barnali Basu ma’am in Siliguri. I am on a journey.

TheDC: Any word of advice for those who want to follow in your footsteps

Samir: This path is exciting, but full of ups and downs. Talent alone is not enough here; one also has to work a lot on behaviour and professionalism, which not everyone can manage. If talent and behaviour are kept in balance, the journey becomes much smoother.

One more thing I would like to add: music, literature, and all creative fields are going through a major shift because of AI. In some ways, it is helpful, it makes processes faster and more accessible. But personally, I feel that at least the core creative fields should remain free from interference, so that human skill, emotion, and creative sense can continue to grow naturally.

You can reach out to Samir Sharma on FB

The post Samir Sharma – Silently adding music in our lives appeared first on The Darjeeling Chronicle.

When Justice Exposes Failure explores the ongoing GTA Teachers’ Recruitment Case and examines it indepth.

The judgment passed by the Calcutta High Court, ordering the cancellation of 313 teachers’ appointments passed in 2019 for the GTA schools, has stirred up debate around the issue that had otherwise remained silent for months. Honourable Justice Biswajit Basu in his order stated, “……..this Court holds that the appointment of 313 voluntary teachers in the name of regularisation, whose particulars have been disclosed in the supplementary affidavit filed by GTA on April 29, 2025 is illegal, accordingly, the impugned letter bearing no. 254-SE/S/4A-1B/15(PT-III) dated March 08, 2019 whereby and whereunder the engagements of 313 voluntary teachers were regularized by the Principle Secretary, School Education Department, Government of West Bengal is set aside and quashed.”

As soon as the order was passed, reactions started flooding from various corners in different directions and intensities. While the GTA Chief pledged his unconditional support towards the affected appointments, stating that it was a fight for truth, justice, and unity, the IGJF founder and president welcomed the decision and called for the immediate constitution of a fair, lawful, and transparent recruitment process.

The Sanyukta Madhyamik Sikshak Sangathan (SMSS), on the other hand, called for an indefinite closure of the Hill Schools in support of the affected appointments. Some members of the BGPM media cell have extended the issue to a greater length by calling it Jasimuddin vs The Hills, trying to portray it as a communal issue rather than a legal one.

This piece is an attempt to dissect the different aspects of the case.

Why now? Is it an Administrative Failure or a Political Disaster?

Many of us are by now aware that the GTA region has not had a proper recruitment process for decades now, and the schools have been getting the teachers through a stop-gap measure of volunteer teachers getting regularised. While DGHC in its time had eventually issued an order for the schools to stop the recruitment of volunteer teachers, it somehow kept continuing later and became the conventional door for entry into the schools as regular teachers.

What is interesting is that though the process has been running through decades and the administrative gap remained as it is, the challenge to any appointment had never reached this far as this time. So, would it be justified to call it an administrative failure? In fact, people in many quarters are calling it a political blunder and a result of massive alleged irregularities in the appointment process that upset and disappointed the people at large.

The allegations point towards the existence of nepotism, favouritism and even bribery involving the appointments that were made. While there are many teachers who were actually working as volunteers at the time for years and actually contributed to the schools and the students, there are allegations that there were people who never even stepped inside the gate of the school getting appointed.

In one such allegation surfacing sometime ago, one of the teachers among the 313, who was allegedly working as a part-time lecturer a local college before he had gotten an appointment, had himself come in front of the media and made a grand display of his certificates and awards to compensate for not having been a volunteer teacher. Besides, there are many such alleged cases where the relatives of some influential people, party favourites and sympathisers, etc., got appointed without serving as a volunteer teacher. It is, in fact, estimated by many that at least around half of the appointments were tainted, if not more than that.

Contrarily, many who had actually worked for years as volunteer teachers across different schools failed to score a spot during the appointments.

The erstwhile District Inspector of Schools, Mr Pran Govinda Sarkar, has also regularly come into the ambit of allegation and suspicion for passing many appointments illegally for reasons best known to him. Allegations also point out that there were people who worked closely with him, some of whose names also appear in the list of the 313. In fact, the High Court, in its order, has also recommended a departmental enquiry against him.

Had the appointments been fairly given, it would not have irked the left-out candidates, some of whom went on to file a case against the recruitment process. That is where the entire legal process had first started and then continued.

The Politics of Victimhood: Is This Really “Jasimuddin vs the Hills”?

In their desperation to garner public sympathy and support, some members of Bharatiya Gorkha Prajatantrik Morcha (BGPM) have come out to give a communal colour to this issue by painting it as Jasimuddin vs The Hills. Is it actually so? I would say – Not.

Those who have followed the case since the beginning would know that Jasimuddin was nowhere in the scene when the case had initially started. It was actually a case filed by a bunch of the volunteer teachers who were left out in 2019 when the 313 candidates were given appointments. They later withdrew their case, which most believe might have been because of the pressure they may have been subjected to during the case. It could be fear, threat, persuasion, or any other reason best known to them.

Jasimuddin’s petition was an intervention in the case, which became primary after the former case was withdrawn. Advocate Bikash Ranjan Bhattacharya may have chosen a candidate from outside the GTA region to negate the chances of the petitioner backing out due to threats or persuasion. Jasimuddin may not have come to the highlight if the former petitioners had not withdrawn their case. The result, however, may not have been any different in that case either.

Those who have read the judgment would understand that Jasimuddin is nowhere in the central focus of the case. It is entirely about the 313 appointments. Jasimuddin vs The Hills is a coordinated attempt to frame propaganda to stimulate regional and community-based sentiments of the general public in support of the 313 candidates.

Who Truly Suffers and Who Is Responsible?

There is a saying that goes as – the prosperity of one often rests upon the sacrifice of another. The rampant irregularities in the appointment system had to come under scrutiny one day or another. Many of us may see the verdict as a dawn of justice against the corruption and hopelessness that infested the appointment system, and also hope that it brings a proper and transparent system into place. But it is also important for us to realise how the vested interest of a certain group of people has put many other innocent and genuine people’s lives into jeopardy. There are people in the group who have genuinely dedicated their service as volunteers to their respective schools for years without getting any return, some of them for over a decade. These genuine teachers losing their jobs isn’t the sacrifice we deserve to ask from them.

The important question – what are they a victim of? Many would want you to believe that they are the victims of the court order or the petitioners. Nothing could be further away from the truth. They are all the victims of administrative and political failure. They are the victims of the greed and the self-interest of a certain group of people. There is another saying that goes like – “The forest was shrinking, but the trees kept voting for the axe, for the axe was clever and convinced the trees that because his handle was made of wood, he was one of them.”

Protest or Punishment? Rethinking the Closure of Hill Schools

While the Sanyukta Madhyamik Shikshak Sangathan’s (SMSS) outrage is justified, it is clearly directed in the wrong direction. Why should the students and their parents be the ones to bear the burden of the lapse on the side of the authorities? Many teachers themselves are not in favour of shutting the schools but are complying with the call out of compulsion.

The question should instead be asked of the perpetrators of the irregularities. The right to protest cannot come at the cost of a child’s right to education, especially when the fault lies elsewhere.

Beyond the Verdict: Restoring Trust Through Reform and Accountability

The judgment must not be treated as the end of the matter, but rather as an urgent call for systemic reform. If the administration and political leadership fail to act decisively now, the same cycle of injustice and irregularity will inevitably repeat itself. Immediate measures must be taken to constitute a statutory, independent, and region-specific recruitment authority for the GTA school system, entrusted with conducting fair, transparent, and merit-based appointments.

All existing vacancies must be filled through a lawful recruitment process that ensures equal opportunity for all eligible candidates, particularly those who have genuinely served as volunteer teachers for years. Clear eligibility criteria, publicly notified procedures, third-party oversight, and time-bound recruitment schedules are essential to restore faith in the system.

Equally important is the need for political integrity and accountability. Leaders who preside over such flawed systems cannot escape responsibility by appealing to emotion, identity, or solidarity after the damage is done. Silence during irregularities and outrage after judicial intervention is not leadership. The people deserve answers – who enabled this system, who benefited from it, and why corrective steps were never taken earlier.

The post When Justice Exposes Failure: The GTA Teachers’ Recruitment Case Beyond the Noise appeared first on The Darjeeling Chronicle.

Interlocutor Blues analyses the political development that have unfolded, following the annoucement of an Interlocutor for taking forward the talks related to Darjeeling hills, Terai and Dooars

General Bipin Rawat had once said “India has to be ready for a two-and-a-half front war”, with the half referring to unnamed internal enemies, who are always ready to do the bidding of others. Of late, I have come to realize, in Darjeeling, the Gorkhas are also fighting a two-and-a-half front war. We are not just fighting those who are opposed to us, we are fighting among ourselves, divided on party lines, and even within the party, there are further frictions.

Who does this help? Definitely not the Gorkhas.

The Interlocutor

On the 16^th of October, 2025 the Ministry of Home Affairs appointed former Deputy National Security Advisor (Dy-NSA) retired IPS officer Pankaj Kumar Singh as the Interlocutor and Government of India Representative to hold discussions on the issues relating to Gorkhas in Darjeeling hills, Tarai and Dooars region of West Bengal.

As reported in the Telegraph, and as read by a senior journalist on a Live show, his mandate is to “undertake constructive dialogue with various stakeholders including representatives of Gorkha organisations on the issues relating to Gorkhas in Darjeeling Hills, Tarai and Dooars region of West Bengal and suggest measures to resolve issues and roadmap in this regard.”

Further, “to hold discussions with other stakeholders in Darjeeling Hills, Tarai and Dooars region of West Bengal in this regard.”

Furthermore, “Recommend measures for socio-economic upliftment, cultural recognition, and preservation of cultural heritage of Gorkhas in the region, and addressing their aspirations within the Constitutional framework.”

A fairly broad mandate, which in my opinion encompasses all issues including Scheduled Tribe re-inclusion for the left-out Gorkha sub-tribes through the “cultural recognition and preservation of cultural heritage of Gorkhas in the region,” and the long-awaited Permanent Constitutional Solution for our region as encompassed in “addressing their aspirations within the Constitutional framework.” For me, what’s more important is that the area demarcated is Darjeeling hills, Tarai and Dooars, and the discussions will not just be confined to the Gorkhas, but will also incorporate views of “other stakeholders’ in the Darjeeling Hills, Tarai and Dooars region.”

The appointment of a former Deputy-NSA, no less, signifies the seriousness with which the Central Government is going about this issue. A critical appointment, in a critical geography, which has direct implications on India’s National Security.

Interlocutor Blues

Even before the news of the appointment had been properly reported in the media, the ruling party in the Gorkhaland Territorial Administration, spokesperson for Bharatiya Gorkha Prajatantrik Morcha (BGPM) Spokesperson had already denounced the appointment as another “Conspiracy to put the Gorkhas back in the sack – गोर्खालाई फेरि बोरामा हाल्ने षड्यंत्र.” They had further added, “the appointment of the Interlocutor by BJP has been done only for the sake of making it easy to give speeches.”

While Gorkha Janmukti Morcha, Gorkha National Liberation Front, Communist Party of Revolutionary Marxists (CPRM) etc welcomed the announcement, the denouncements were louder to say the least.

On October 19^th the Indian Gorkha Jan Shakti Front (IGJF) held a press conference welcoming the appointment of the Interlocutor. This was followed closely by a Central Committee Member of IGJF through his article “Another Interlocutor, another election: Why Darjeeling Hills has reason to doubt” arguing that “under the BJP, interlocutors are appointed before major elections to create an impression of action, but once votes are secured, the dialogue loses urgency. The timing of the latest appointment, just ahead of the 2026 West Bengal Assembly elections, raises similar doubts about their intent”.

This has been followed by many “social workers” questioning the authenticity of the appointment, and demanding to know the mandate of the appointment.

On 18^th of October, the West Bengal Chief Minister Mamata Banerjee wrote to the Prime Minister, expressing her “objection to the Central Government’s decision to appoint former IPS officer Pankaj Kumar Singh as interlocutor for discussions on Gorkha-related issues in Darjeeling Hills, Terai, and Dooars”.

On October 24th IGJF Chief citing the letter written by Mamata Banerjee to the Prime Minister’s Office and the PMO allegedly forwarding it to the Home Ministry for reconsideration (as reported in the Telegraph), claimed that, this “exhibits the weakness of the BJP in the Centre and their Alliance Partners.” He had further appealed to the West Bengal Chief Minister thus, “We are not happy with the GTA, and you yourself had also said in the past that you would give us PPS. Therefore, this matter of the Interlocutor should be resolved quickly, because saying one thing before Tihar and something completely different after Tihar is not good – हामी जिटिएमा खुसी छैनौं अनि तपाईले पनि बिगतको दिनहरूमा पिपिएस म दिन्छु भन्नु भएको थियोे। त्यसर्थ यो इन्टरलोक्युटरको विषय चाडै समाधान होस् किनकी तिहार अघि एउटा कुरा अनि तिहार पछि अर्कै कुरा राम्रो होइन।“

On November 18th, the West Bengal Chief Minister Mamata Banerjee has written another letter to the Prime Minister in which she has claimed, “it is a matter of grave concern that without any further communication in response to my letter and despite your kind intervention, the Office of the Interlocutor under Ministry of Home Affairs, has, vide Memo dated 10th November 2025, communicated that the office of the interlocutor HAS ALREADY STARTED FUNCTIONING, THIS IS REALLY SHOCKING”.

The Half Front

If you study the appointment of the Interlocutor issue, the Chief Minister of West Bengal has written two letters to the PMO, opposing the appointment. However, I am yet to see or become aware of any Gorkha politician writing to the PMO thanking for the appointment. I am sure our politicians are busy, but definitely they wouldn’t be as busy as the Chief Minister, would they?

What’s important to note here is that, the Chief Minister who, I am assuming is receiving all official communications, has already taken a stand against the appointment of the Interlocutor. The West Bengal government, thus emerge as the first front opposed to finding Constitutional Solution through constructive dialogue.

The second front will naturally be the political parties based in Bengal, like TMC or even BJP Bengal and Congress Bengal, who will outright oppose any solution for our region, they see it as an infringement on their domain.

What’s more worrisome is that while Gorkhas should be uniting and united for a cause, we are not working towards that. The call by the Gorkha Janmukti Morcha for all political parties to attend a discussion regarding creating a common platform and agenda to take to the Interlocutor was met with cold shoulders by some political groups. Instead of uniting, it has exposed our existing fault lines further.

This is where, the half-front will come into play. They will try and create divisions, diversions, and doubts among us.

United we stand

I hope our politicians, and more importantly the citizens of our region will recognize the need for unity at this moment. In our unity, lies the defeat of those who have treated us as a distant colony, those who have treated us as a second-class citizen, those who have killed our brothers and sisters in cold blood.

Remember, the Interlocutor is not just a talks facilitator; he is also a Government of India representative with a wide mandate. So, let us put our best foot forward, and stay united. Let us ensure that the Constitutional Solution we derive through this exercise is something that will address our generational aspirations, safeguard our political, social, cultural, linguistic and economic space. Most important of all, let us ensure a Constitutional Solution which will address the crisis of identity that Gorkhas and the people from Darjeeling hills, Terai and Dooars have had to face till date – i.e a state called Gorkhaland

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And the truth is simple:
This is not how a heritage site should look.

Drying clothes is not wrong.
People’s needs are not wrong. But choosing the only UNESCO-tagged railway station of our hills as the place to do it, that shows something deeper. It shows how casually we treat things that carry our identity.

Ghum is not just a station from 1881.
It’s not just old tracks and steam whistles.
It’s a symbol of who we are, what our hills represent, and how the world sees us. Yet today, it looks like a place we have stopped respecting.

And what hurts even more is the reaction: People walk past it without a second thought.
As if this is normal.
As if heritage is something that maintains itself.
As if the UNESCO board is enough to protect it.
It isn’t.

Heritage doesn’t die when buildings collapse. It dies when people stop caring.

I saw what Ghum has become, and it genuinely hurt me – not because the station changed, but because our attitude changed. If we don’t value our own heritage, what message are we passing to the next generation? What will they learn except indifference?
Tomorrow they will treat every public place the same way — because this is what they grew up seeing.

This is not about blaming anyone.
This is not about pointing fingers.
This is about acknowledging a simple truth:
We can do better.
We should do better.
Ghum deserves better.

A world heritage site should not look like an afterthought.
A place that carries our history should not look forgotten.
A station that once brought pride should not look neglected.

If Ghum could speak, it would not ask for luxury – only for basic respect. Only for the dignity it earned over more than a century.

A UNESCO board means nothing if the people around it don’t care. And today, after seeing Ghum, I felt one thing very clearly:
“Heritage is not protected by signs or titles – it’s protected by the people who live around it. That includes me. That includes you.”

Ghum Railway Station deserves more —
not just a title,
not just a board,
but the respect of the people who share its story.

Writes – Bidhan Rai Thulung

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Back in 1997, the former Assam Chief Minister Prafulla Kumar Mahanta had alleged MK Subba to be a citizen of Nepal, and even initiated a CBI query against him, a few months before he won the Lok Sabha election for the first time from Tezpur constituency in 1998. The issue of his citizenship prolonged. In 2007, one Ashok Kumar Subba, who was at that time a leader of the Janata Party lodged a complaint once again claiming that MK Subba was born in Nepal.

He lost the 2009 elections, and CBI despite taking over a decade could not prove him a citizen of Nepal.

Chamling Questioned

We know, Pawan Kumar Chamling as one of the longest serving Chief Ministers of Sikkim. Yet in 2009, BJP leaders accused PK Chamling of holding a dual citizenship. In fact, BJP leader Harendra Pratap, who was then in-Charge of BJP Affairs in the eight North-Eastern States went further and accused Chamling of being a votary of ‘Greater Nepal’ and that he has links with Nepal Maoists.

In 2018, one Padam Prakash Sharma repeated the allegations, claiming Chamling is a citizen of Nepal and should be disqualified, and in September 2018, Delhi High Court sought directions from the Central Government. This was also a few months before Sikkim elections, which were to be held in April 2019.

Incidentally, SDF lost the 2019 elections and paved way for the SKM government to be formed. That case has now gone hush.

Anit – A word of caution

The allegations against Anit Thapa are not new. They had surfaced prior to 2021 elections, and are again being repeated as the West Bengal Assembly elections are near.

Those who have followed my writings over the years, will know, I will be the last person to defend Anit Thapa. However, having seen politics much closer than most people do, I have come to realize that, alleging a Gorkha politician of being a “foreigner – citizen of Nepal” is the easiest way to dent their reputation.

Not that Anit Thapa has a stellar reputation, however, I personally feel that, those making such allegations, should have a more solid grounds to stand on.

Of course, it is your right to know, and of course it is your right to find answers to if someone occupying the post of a cabinet Minister is actually a citizen of our nation or not. But speak about it, once you have concrete proof, if Anit is an Indian citizen or not. Merely pandering the allegations, that too, based on allegations made by an obscure website in Nepal, and doing press release followed by press releases, doesn’t help anyone, other than your politics.

It may perhaps help, if those making such allegations reflected on the fact that, every such allegations against Gorkha politicians, harms the “Gorkha identity” further, and by extension, all Gorkhas (including the Sikkimese Nepalis) are viewed with suspicion.

The post “FOREIGNER” – The tag that hounds Gorkhas (and Sikkimese Nepalis) appeared first on The Darjeeling Chronicle.

Historical Background

To comprehend the importance of Vande Mataram, it is imperative to examine its historical origins, a path that connects literature, nationalism, and India’s fight for independence. The development of the hymn from a poetic composition to a national song exemplifies India’s collective awakening against colonial dominance.

• The song was first published in 1875. This is corroborated by a passage in the English daily Bande Mataram written by Sri Aurobindo on 16 April 1907, that it was thirty-two years ago that Bankim composed his renowned song. He further observed that few listened at that time, but during a moment of awakening from long delusions, the people of Bengal looked around for truth, and in a fated moment, someone sang “Bande Mataram.”
• Prior to its publication in book form, Anand Math was serialised in the Bengali monthly magazine Bangadarshan, of which Bankim was the founder editor.
• The song “Vande Mataram” appeared in the very first instalment of the serialisation of the novel in the March-April 1881 issue.
• In 1907, Madam Bhikaji Cama raised the tricolour flag for the first-time outside India in Stuttgart, Berlin. The words Vande Mataram were written on the flag.

Ananda Math and the Religion of Patriotism

The central plot of the novel ‘Ananda Math’ revolves around a group of Sanyasins known as Santanas, meaning children, who dedicate their lives to the cause of their motherland. They venerate the motherland personified as the mother goddess; their devotion is solely to their land of birth. “Vande Mataram” is the song sung by the Santanas of Ananda Math. It stood as the symbol of the “religion of patriotism” that was the central theme of Ananda Math

In their temple, they placed three images of the mother representing the motherland: Mother that was, great and glorious in her majestic grandeur; Mother that is wretched and grovelling in the dust; Mother that will be, in her pristine glory. In the words of Shri Aurobindo ” The Mother of his vision held trenchant steel in her twice seventy million hands and not the bowl of the mendicant.”

Bankim Chandra Chatterjee

Bankim Chandra Chatterjee (1838–1894), the author of Vande Mataram, was one of the most prominent figures of 19th-century Bengal. He holds a pivotal role in the intellectual and literary history of Bengal during the nineteenth century. As a distinguished novelist, poet, and essayist, his contributions significantly influenced the development of modern Bengali prose and the articulation of an emerging Indian nationalism.

His notable works, including Anandamath (1882), Durgeshnandini (1865), Kapalkundala (1866), and Devi Chaudhurani (1884), reflect the social, cultural, and moral concerns of a colonised society striving for self-identity.

The composition of Vande Mataram, is recognised as a milestone in nationalist thought, symbolising the synthesis of devotion to the motherland and spiritual idealism. Through his writings, Bankim Chandra Chatterjee not only enriched Bengali literature but also laid the foundational ideological principles for India’s early nationalist movement. In Vande Mataram he gave  the country the vision of the motherland personified as the Mother.

Vande Mataram – Song of Resistance

In October 1905, a Bande Mataram Sampradaya was founded in North Calcutta to promote the idea of the Motherland as a mission and a religious passion. Every Sunday, the members of the society went out in Prabhat Pheris, singing “Vande Mataram” and accepting voluntary contributions from the people insupport of the motherland. Rabindranath Tagore also sometimes joined the Prabhat Pheris of the Sampradaya.

On 20 May 1906, in Barisal (now in Bangladesh), an unprecedented Vande Mataram procession took place, with over ten thousand participants, both Hindus and Muslims marching through the main streets of the town carrying Vande Mataram flags.

In August 1906, an English daily titled Bande Mataram was launched under the editorship of Bipin Chandra Pal, with Sri Aurobindo later joining as joint editor. Through its sharp and persuasive editorials, the newspaper became a powerful instrument of India’s awakening, spreading the message of self-reliance, unity, and political consciousness to an all-India audience. Fearlessly preaching the gospel of nationalism, inspiring young Indians to rise above colonial subjugation, the Bande Mataram daily served as a major platform for articulating nationalist thought and mobilising public opinion.

Alarmed by the rising influence of Vande Mataram—both as a song and slogan—the British administration adopted stringent measures to curb its spread. The Government of the newly created province of Eastern Bengal issued circulars prohibiting the singing or chanting of Vande Mataram in schools and colleges. Educational institutions were warned of derecognition, and students participating in political agitation were threatened with debarment from government service.

In November 1905, a fine of Rs 5 was imposed on each of the 200 students of a school in Rangpur, Bengal, as they were guilty of chanting Vande Mataram. In Rangpur, prominent anti-partition leaders were instructed to serve as special constables and to prevent the chanting of Vande Mataram. In November 1906, at a largely attended meeting held at Dhulia (Maharashtra), cries of Vande Mataram were raised. In 1908, at Belgaum (Karnataka), on the day Lokmanya Tilak was being deported to Mandalay in Burma, the police thrashed many boys and arrested many persons for chanting Vande Mataram against a verbal order prohibiting the same.

Battle Cry for Resurgent Nationalism

The song “Vande Mataram” became the emblem of India’s struggle for independence, encapsulating the collective aspiration for self-governance and the emotional connection between the populace and their homeland. Initially popularised during the Swadeshi and anti-partition movements, it quickly transcended regional barriers to serve as the anthem of national awakening. From Bengal’s streets to Bombay’s core and Punjab’s plains, the refrain of “Vande Mataram” echoed as a symbol of resistance against colonial rule. The British endeavours to suppress its rendition only amplified its patriotic significance, transforming it into a moral force uniting individuals across caste, creed, and language. Leaders, students, and revolutionaries drew motivation from its verses, reciting it at political assemblies, demonstrations, and prior to incarceration. The composition not only motivated acts of defiance but also infused the movement with cultural pride and spiritual zeal, establishing the emotional groundwork for India’s path to independence.

“Vande Mataram” emerged as the rallying cry of rising Indian nationalism in the late nineteenth and early twentieth centuries.

• Vande Mataram was sung at the 1896 session of the Congress by Rabindranath Tagore.

During the stormy days of 1905, the anti-partition and Swadeshi movement in Bengal, the appeal of the song as well as of the slogan Vande Mataram, became very powerful.

• At the Varanasi session of the Indian National Congress that same year, the song ‘Vande Mataram’ was adopted for all-India occasions.

In April 1906, during the Bengal Provincial Conference at Barisal in the newly created province of Eastern Bengal, the British authorities banned the public chanting of Vande Mataram and eventually prohibited the conference itself. Defying the order, delegates continued to raise the slogan and faced severe police repression.

In May 1907, in Lahore, a group of young protesters marched in defiance of colonial orders, raising the slogan Vande Mataram to condemn the arrest of Swadeshi leaders at Rawalpindi. The demonstration was met with brutal police repression, yet the youth’s fearless chanting of the slogan reflected the growing spirit of resistance spreading across the country.

On 27 February 1908, around a thousand workers of the Coral Mills in Tuticorin (Tamil Nadu) went on strike in solidarity with the Swadeshi Steam Navigation Company and against repressive actions by the authorities. They marched through the streets late into the night, chanting Vande Mataram as a mark of protest and patriotism.

In June 1908, thousands gathered outside the Bombay police court during Lokmanya Tilak’s trial, singing Vande Mataram in a powerful display of solidarity. Later, on 21 June 1914, Tilak received a grand welcome in Pune upon his release, with the crowd echoing Vande Mataram long after he had taken his seat.

Impact on Indian Revolutionaries Abroad

• In 1907, Madam Bhikaji Cama raised the tricolour flag for the first-time outside India in Stuttgart, Berlin. The words Vande Mataram were written on the flag.
• On 17 August 1909, when Madan Lal Dhignra was hanged in England, his last words before he went to the gallows were “Bande Mataram.”
• In 1909, Indian patriots in Paris undertook the publication of a magazine called Bande Mataram from Geneva.
• In October 1912, when Gopal Krishna Gokhale arrived in Cape Town, South Africa, he was welcomed by a grand procession accompanied by cries of ‘Vande Mataram.’

National Status

In the Constituent Assembly there was absolute unanimity over adopting both Jana Gana Mana and Vande Mataram as National symbols, and there was no debate on the issue. On 24 January 1950, Dr. Rajendra Prasad addressed the Constituent Assembly, stating that Vande Mataram, due to its significant role in the freedom movement, should have the same status as the National Anthem, Jana Gana Mana, and be honored equally. He said,

“There is one matter which has been pending for discussion, namely the question of the National Anthem. At one time it was thought that the matter might be brought up before the House and a decision taken by the House by way of a resolution. But it has been felt that, instead of taking a formal decision by means of a resolution, it is better if I make a statement with regard to the National Anthem. Accordingly I make this statement.

The composition consisting of the words and music known as Jana Gana Mana is the National Anthem of India, subject to such alterations in the words as the Government may authorise as occasion arises; and the song Vande Mataram, which has played a historic part in the struggle for Indian freedom, shall be honoured equally with Jana Gana Mana and shall have equal status with it. (Applause). I hope this will satisfy the Members.”

His statement was adopted with Rabindranath Tagore’s Jana-Gana-Mana being adopted as the national anthem of independent India, and Bankim’s Vande Mataram being adopted as the National Song with an equal status as Jana-Gana-Mana.

Commemorating 150 Years of Vande Mataram

As the nation celebrates 150 years of Vande Mataram, commemorative activities across India seek to honour its enduring legacy as a song of unity, resistance, and national pride. Institutions, cultural bodies, and educational centres are organising seminars, exhibitions, musical renditions, and public readings to revisit the song’s historical and cultural significance.

The Government of India will commemorate this in four phases.

A Few of the activities are listed below.

On 7th November 2025

• National Level inaugural programme of the commemoration to be held in Delhi (Indira Gandhi Stadium).
• VIP events with widespread public participation will be held across the country till the tehsil level on 7 November.
• A commemorative stamp and coin will be released at the national event.
• An exhibition on the history of Vande Mataram will be organised, and a short film will be screened.
• Films of the stamp and coin releases will be shown at every official event.
• Photos and videos of the events will be uploaded to the campaign website.
• At the national level, the programme features prominent singers from across the country presenting different adaptations of Vande Mataram.

Yearlong Activities

• Special programmes to be hosted on All India Radio and Doordarshan and FM radio campaign.
• PIB to organize panel discussions and dialogues on Vande Mataram in Tier 2 and 3 cities.
• A cultural evening dedicated to the spirit of Vande Mataram to be organized in all Indian Missions and Posts across the world.
• A global music festival dedicated to the spirit of Vande Mataram to be organised.
• Vande Mataram: Salute to Mother Earth – Tree plantation drives to be organised.
• Patriotic murals to be created and displayed on highways.
• Audio messages and special announcements to be made. LED displays at railway stations and airports are to display information about Vande Mataram.

Special Activities

• 25 films of 1 minute each on different facets of Vande Mataram, the Life story of Bankim Chandra Chatterjee, the role of Vande Mataram in the freedom struggle, and the history of India to be made, and outreach to be done via social media.
• To channelise the energy of patriotism, the Vande Mataram Campaign and the Har Ghar Tiranga Campaign will be celebrated simultaneously

These initiatives not only pay tribute to Bankim Chandra Chattopadhyay’s timeless creation but also highlight its role in inspiring generations during the freedom struggle. Through these celebrations, the spirit of Vande Mataram is being reinterpreted for contemporary India—linking the nation’s proud past with its aspirations for a united, self-reliant, and culturally vibrant future.

Conclusion

The commemoration of 150 years of Vande Mataram underscores the song’s profound historical and cultural significance in the evolution of India’s national identity. Emerging from the intellectual and literary milieu of the late nineteenth century, Vande Mataram transcended its literary origins to become a potent symbol of anti-colonial resistance and collective aspiration. The present observance not only reaffirms the enduring relevance of Bankim Chandra Chattopadhyay’s vision but also invites renewed reflection on the song’s role in shaping the discourse of nationalism, unity, and cultural self-awareness in modern India.

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