
QUOTE FROM THE QUOTABLE
“Good government depends on the
character of its people.”
[ C. Rajagopalachari ]
Established 1974 Volume 51 No. 86
| OUR VIEW |
The Prime Minister’s nal Mann Ki Baat of 2025
sought to present the year as a dening chapter
in India’s contemporary journey — one marked
by security resolve, cultural assertion and growing
global condence. From an editorial standpoint, the
message reects not just a recap of achievements but
a deliberate attempt to shape how the year will be
remembered in public memory. Operation Sindoor
stands at the centre of this narrative. By underlining
India’s precision strikes in response to the Pahalgam
terror attack, the government has reinforced its long-
held position that national security will not be com-
promised. The emphasis on restraint followed by an
understanding to de-escalate with Pakistan projects an
image of calibrated strength — assertive yet controlled.
For many Indians, this balance remains reassuring; for
critics, it invites scrutiny on whether deterrence alone
can ensure long-term stability. Beyond security, the
Prime Minister’s address highlighted India’s growing
visibility in sports, science and culture. Sporting tri-
umphs — particularly the women’s cricket World Cup
victory and success in blind and para-sports — point to
a broader, more inclusive sporting ecosystem. These
achievements deserve recognition, not merely as med-
als won but as symbols of changing social attitudes and
investment in talent across categories. Scientic mile-
stones, including India’s presence at the International
Space Station, strengthen the country’s claim as a seri-
ous technological player. Such advances align well with
the government’s focus on youth power, innovation
and global aspiration. Yet, the editorial lens must also
ask whether this optimism is translating evenly into
employment opportunities and research depth across
institutions. Cultural moments like the Mahakumbh,
the Ram Mandir ceremony and renewed emphasis
on swadeshi reect a conscious blending of heritage
with nationalism. While these resonate strongly with
many citizens, sustaining unity requires ensuring that
cultural pride remains inclusive rather than exclusion-
ary. As the Prime Minister acknowledged, 2025 also
witnessed natural disasters, reminding the nation that
resilience must extend beyond rhetoric. Moving into
2026, the challenge lies in converting condence into
consistent governance outcomes. Pride is powerful,
but progress ultimately rests on delivery.
| GUEST VIEW |
Why I Chose People
Over Cinema
We Sanatanis: The World’s Minuscule Minority
For years, I believed cinema was my destination.
I entered it thinking I was building something
small, something temporary. But the people who
stood by me turned that fragile dream into a fortress.
They gave me love, loyalty and strength beyond imagi-
nation. When fans give you everything, including their
faith, walking away from responsibility is not an option.
Cinema shaped my identity, but it cannot dene my
purpose forever. I now feel a
deeper calling — to stand up
for those who stood for me
without asking anything in
return. Giving up lms is not a
loss; it is a conscious decision
to repay a debt of trust. Fame
is meaningful only when it
translates into service. I rmly
believe that growth comes
through resistance. A strong
opponent sharpens resolve
and claries intent. History
does not move forward without struggle, and those
who wish to change it must be prepared. The coming
years will demand courage, unity and discipline, and
I am ready for that challenge. My farewell to cinema is
emotional, but it is not regretful. Art gave me a voice;
now that voice must speak beyond the screen. This
transition is not about ambition, but about accountabil-
ity. When people build you a fort, you don’t admire it
from afar — you protect it.
Vijay
Printed and Published by Sameer Maheshwari on behalf of Ramgopal Investments Pvt. Ltd. at Navbharat Press, Navbharat Bhawan, Press Complex, Raipur. Editor in Chief - Sameer Maheshwari. Editor: Sameer Shukla (Responsible for selection of news under PRB Act.),
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YOURLETTERS
Send your articles (600-650 words) and letters (70-8 0 words) for this page on: editorialcc007@gmail.com The letters can be edited or rewritten for clarity.
Violence shadows India’s festive season
The recent attacks on Christmas gatherings and vendors in Jabalpur, Puri and
Nalbari reveal an unsettling rise in intolerance during a season meant for peace.
Assaulting a visually impaired woman, burning school decorations and intimi-
dating small traders reflect a troubling trend in states boasting “double-engine”
governance. Such acts corrode India’s global image and mock claims of cul-
tural liberalism. When aggression replaces harmony, the message to the world
is painfully clear.
Kajal Chatterjee, Kolkata
Climate disasters demand urgent global resolve
The escalating toll of floods, cyclones and wildfires across continents confirms
that climate change is no longer a distant threat but a relentless reality. Com-
munities are devastated, economies strained, yet responses remain confined to
rhetoric. The crisis stems not from ignorance but from inadequate political will.
Those least responsible continue to suffer the most. If successive catastrophes
cannot compel decisive action, what will finally move policymakers to act? Delay
now is nothing less than negligence.
Hasnain, Patna
10
Comment
CENTRAL CHRONICLE | Raipur, Monday, December 29, 2025
Teachers Who Carry Classrooms On Shoulders
Teaching is often
described as the act of
imparting knowledge.
But anyone who has spent
years inside a classroom
knows that this denition
barely scratches the surface.
Behind every classroom
stands a teacher carrying far
more than lesson plans, text-
books, and timetables.
In Chhattisgarh, a teach-
er’s day begins long before
the irst bell rings. Along with
chalk and registers, teach-
ers bring patience, author-
ity, empathy, resilience, and
hope. These are not written
into job descriptions, yet
they are demanded daily.
After decades in this profes-
sion, many teachers quietly
ask themselves a dificult
question: Is teaching merely
what I do, or is it who I am?
Oficially, a teacher’s role
is to teach a subject. In reality,
every school day demands
multiple roles. When youth-
ful tempers rise and class-
rooms slip toward disorder,
the teacher becomes a disci-
plinarian. Firm words, deliv-
ered at the right moment,
can turn chaos into calm and
conflict into understanding.
In such moments, language
becomes a tool of peace.
At other times, teach-
ers are called upon to act
as judges. Disputes among
students are frequent, and
each one demands fairness,
sensitivity, and balance. Lis-
tening patiently, weighing
facts, and making decisions
that may influence a child’s
sense of justice for years is no
easy task. It is intimidating,
yet teachers step forward
because students trust them
enough to seek help.
There are days when the
classroom quietly transforms
into a counselling space.
Without formal degrees in
psycholoy, teachers listen
to fears shaped by poverty,
family stress, peer pressure,
or self-doubt. When students
see only dark clouds ahead,
teachers offer reassurance
and belief. Often, that belief
becomes the irst light a
struggling child experiences.
Teaching also extends
beyond students to parents.
Teachers regularly act as
communicators and medi-
ators, explaining not just
marks, but behaviour, poten-
tial, and growth. Across vil-
lages, towns, and cities of
Chhattisgarh, teachers bridge
the gap between home and
school. A child’s progress
depends on this partnership.
Like the wheels of a chariot,
teachers and parents must
move together for the jour-
ney to continue.
Modern classrooms are
complex spaces. Gifted learn-
ers sit beside restless ones.
Hopeful minds share benches
with cynical attitudes. Manag-
ing this diversity is mentally
and emotionally exhaust-
ing. Yet teaching continues.
Teachers adapt their meth-
ods, connect lessons to real
life, and speak the language
students understand. Discus-
sions move beyond textbooks
to ilms, sports, technoloy,
dreams, and aspirations, sim-
ply to keep curiosity alive.
Recognition for this
unseen labour is rare. Teach-
ing today is often viewed as
a service rather than a call-
ing. Appreciation is limited,
expectations are endless, and
workloads continue to grow.
Yet teachers persist. The true
reward lies elsewhere. It lies
in a hesitant child inding
conidence, a troubled stu-
dent choosing a better path,
or a former student returning
years later with gratitude.
Teachers in Chhattisgarh
are often tired, unheard,
and stretched thin. But their
impact runs deep and lasts
long. When students grow
into thoughtful, responsible
individuals, teachers know
their work has mattered.
And in those quiet
moments of reflection, a
truth becomes clear:
A teacher does not merely
teach lessons.
A teacher shapes lives.
A Year Framed
By Condence
And Resolve
Beyond textbooks and timetables, teachers shoulder emotional, social, and moral responsibilities that
quietly shape classrooms, communities, and the future of society.By T. Sreelal Nair
Dr Amitabh Dubey
Former Prof. of
English, Govt. Of MP
And castes? Countless.
Brahmins alone: Kan-
yakubja, Sarjupari, Sanadhya,
Jijhotia, Bhargava, Malvi,
Gaur… and dozens more across
regions. Hardly any inter-mar-
riage even among them. Same
story for every single caste in
this country. We are a million
micro-nations wearing the
same religious mask.
Even our religion is no
monolith. Shaiva, Shakta,
Vaishnava – different sects,
different gods, different ritu-
als. Some worship Ram, some
Krishna, some Jagannath,
some Balaji. Some worship the
devotees (Hanuman) or their
sons (Ganesh). Kartikeya is
taboo in the north but Muru-
gan in the south. Ravana is
worshipped in pockets. New
gods keep popping up – San-
toshi Maa forty years ago,
Vaibhav Lakshmi today. Some
swear by Sai Baba, others
curse him. Nobody can explain
who Satyanarayan actually is.
Every kul-devi and kul-devta
has his or her own iefdom.
Our religion is as fragmented
as our castes.
Peeling Indian caste and
religion is like peeling an onion
– endless layers, endless tears.
Caste is the oldest reality
show in India: “Kaun Banega
Supreme?” Everyone dances
waving their birādari flag.
Brahmin shouts, “We own
the Vedas!” Kshatriya roars,
“We own the sword!” Vaishya
smirks, “Money talks!” And
the Dalit? He never even got a
line in the script.
Reservation is the ratio-
n-shop queue: everybody
wants it, nobody wants to
wait. SCSTOBC status is the
golden VIP pass for jobs, seats,
promotions. General Cate-
gory? The sandwich illing –
neither here nor there. The
OBC list grows every year like
phone notiications. A caste
gets added and the village dis-
tributes sweets.
We all know the system
has become absurd, yet we
keep dragging it like some
hideous ancestral furniture –
too scared to throw it out, no
space to keep it.
“Divide and rule” its our
democratic rulers just as well
as it itted the British.
Reservation is the bone
flung at us, treating Indians
like dogs. Those who got it are
gnawing happily. Those who
didn’t are barking. Snatching
the bone back from the ones
who have it is harder than
pulling a bone from a dog’s
jaws – and our vote-hungry
politicians will never dare.
Split into a thousand little
tribes of caste and sect, we
Sanatanis are the minuscule
minority on the planet. The
British left, but the exploitation
in the name of caste and reli-
gion never stopped. Brace
yourselves. Once the caste
census results are out, another
round of Mandal-Kamandal
chaos is guaranteed.
Jai Hind. Or whatever little
is left of it.
(The views and opinions
expressed in this article are
those of the author and do
not necessarily reflect the
oficial policy or position of
the newspaper.)
While India res mis-
siles at terrorists
across the border,
it quietly launched another
missile inside its own house:
the caste census. The missiles
raining on the enemy aim to
wipe out terrorists; the one
red within aims to obliter-
ate whatever little social har-
mony we had left in India.
This internal missile won’t
explode today, but the day the
census results are out, it will
leave India’s social health on
its deathbed. We’ll be hurled
straight back into the dark
ages of Mandal vs Kamandal.
In Bundelkhand they have
a word: khūtā – the peg. You
hammer it into the ground to
tether cattle, or into the wall
to hang clothes. The rope
that ties the animal is called
girmā. Old Bundelkhandi cou-
ples, bored stiff in their taste-
less marriages, used to taunt
each other with the proverb:
“Hamāo girmā inke khūte
se kā bandho? Hamāre to
bhāg phūt gaye!”
(“Why would my rope
stay tied to their peg? Mine
snapped long ago and I ran!”)
That same girmā of reli-
gion and khūtā of caste is still
deciding whether Indian San-
atanis will break free or stay
chained, even today.
The British started driv-
ing these caste pegs in 1871
and kept hammering till 1941.
After Independence, the Con-
stitution came, the oficial
caste census was supposedly
stopped, but the pegs stayed
irmly in the ground. Reli-
gion’s rope was re-branded:
“majority” and “minority”.
Till the 1990s there were only
three pegs: Scheduled Castes,
Scheduled Tribes, and Gen-
eral Category – three huge
pens in which hundreds of
jātis were herded together
according to their “social
health”.
To the irst two pens they
tossed the delicious kha-
li-chuni (oil-cake mash) called
Reservation. To the third
pen, whose social health was
declared “excellent”, they
served dry straw called Merit.
Then in the ’90s, lured by the
smell of that mash, politicians
drove in a fourth massive
peg – Other Backward Classes
– and tied almost everyone
except Brahmins, Thakurs
and Banias to it, feeding them
reservation too.
Since then, Indian castes
have been in a non-stop
girmā-breaking competition
to grab more mash.
In the Modi era they ham-
mered a sub-peg called EWS
beside the dry-straw pen and
tossed a handful of mash
there too, just to keep them
quiet. Today’s clamour for a
caste census is nothing but
a naked political game to
increase quotas, demand big-
ger shares, and tighten the
ropes.
What truly binds Indian
Sanatanis is not religion but
caste. Proof? Roti-beti rela-
tionships and the way every
political party picks candi-
dates purely on caste arith-
metic. Marry outside your jāti
and you’re ex-communicated
– or worse, murdered in the
name of “honour”. That’s
why khap panchayats exist.
Symbolic