Ballia’s Renaissance: A Landmark Decision for Healthcare, Education, and Legacy

Ravindra Ojha

The evolution of a city, its development, and its growth often hinge upon a handful of significant decisions that shape its trajectory. One such transformative moment occurred on March 10, 2025, when the cabinet meeting held at the Lok Bhawan in Lucknow passed an important resolution with far-reaching implications for Ballia, a historic district in Uttar Pradesh. This resolution not only ensures the establishment of a Medical College in the region but also honors the legacy of a freedom fighter, Chittu Pandey. It is a landmark development that could define the future of the area for generations to come.

As the news of this decision spread across Ballia, there was a palpable sense of optimism, excitement, and gratitude. The resolution that emerged from the cabinet meeting was nothing short of historic. The Uttar Pradesh government has decided to transfer 14 acres of land in the Ballia Jail area, with 12 acres allocated for the construction of a Medical College and 2 acres dedicated to the construction of a memorial for the great freedom fighter, Chittu Pandey. The proposal was approved unanimously, and this move marks a significant milestone in the growth of the region.

But what does this decision really mean for the people of Ballia? Let’s dive deeper into the implications of this resolution and explore the profound impact it is likely to have.

 A Vision for the Future of Ballia

The decision to establish a Medical College in Ballia is more than just a moment of pride for the residents of the district. It is a bold step towards addressing the challenges faced by the region in terms of healthcare infrastructure, educational opportunities, and overall development. The addition of a medical college will not only provide world-class medical education but will also improve the healthcare services available to the local population.

Up until now, residents of Ballia had to travel long distances to cities like Varanasi or Lucknow for specialized medical treatment. This has often meant increased costs, time delays, and, in some cases, critical health complications due to delayed treatment. With the establishment of the Medical College, Ballia will not only have a healthcare hub that serves the district but will also attract medical professionals from across the country. This, in turn, will improve the quality of healthcare services in the region.

Additionally, the college will create hundreds of job opportunities, both in the medical field and across various administrative, technical, and service sectors. It is a gateway to improving the local economy, offering higher-paying jobs, and providing new avenues for skill development. The students who graduate from this Medical College will not only be equipped to serve in Ballia but will also carry with them the legacy of their alma mater wherever they go.

A Tribute to Chittu Pandey

While the decision to establish a Medical College is undoubtedly exciting, the 2-acre land allocation for the memorial of Chittu Pandey is perhaps even more symbolic. For the people of Ballia, Chittu Pandey is not just a name; he represents the unyielding spirit of independence, self-sacrifice, and the valor of India’s freedom struggle. His life and legacy have always been a source of inspiration, but this decision ensures that future generations will not only hear of his courage but also understand the significance of his contribution to the freedom movement.

By dedicating land to honor such a figure, the Uttar Pradesh government is reinforcing the importance of remembering the past as we look toward the future. In a time when the younger generation often seems disconnected from the rich history of India’s freedom struggle, the memorial will serve as a vital link, reminding everyone of the sacrifices made by heroes like Chittu Pandey.

Such memorials play a crucial role in instilling a sense of national pride and helping individuals understand the value of freedom. They are not mere stones or plaques; they are constant reminders of the ideals and values that our country was built upon. By honoring Chittu Pandey’s memory, the government is not only acknowledging his contribution but also encouraging future generations to take pride in their history and carry forward the same spirit of resilience and determination.

Behind this monumental decision is the leadership of Uttar Pradesh Chief Minister Yogi Adityanath. His vision for the state has consistently focused on development, growth, and ensuring that every district has the opportunity to thrive. This resolution, passed under his guidance, is a testament to his commitment to providing both infrastructural and emotional benefits to the people of Ballia.

Yogi Adityanath’s government has made several strides in transforming Uttar Pradesh, and this move is yet another example of his dedication to the welfare of the state’s residents. He understands that development cannot be achieved in isolation; it requires a deep connection to both the present and the past. His acknowledgment of Chittu Pandey’s contributions and his determination to ensure that Ballia benefits from state-of-the-art healthcare facilities showcase a balanced approach to governance.

Moreover, his leadership has emphasized inclusivity, ensuring that every district, regardless of its size or historical significance, receives the attention it deserves. Under his leadership, Ballia is now poised to be a hub of education, healthcare, and historical significance. This is a perfect example of leadership that bridges the gap between the state’s rich historical legacy and its ambitious future.

Gratitude from the People of Ballia

For the people of Ballia, this is a moment of great pride and gratitude. The announcement of this decision has been met with overwhelming joy. The collective gratitude of the citizens is not just because of the benefits of the medical college but because of the acknowledgment of their history, their struggles, and their contributions to the nation’s freedom. The establishment of the memorial for Chittu Pandey has been particularly emotional for the people, as it gives them the opportunity to honor one of their greatest heroes. For the citizens of Ballia, this decision isn’t just a political move; it is a personal victory, a validation of their identity and pride.

This decision could also serve as a model for other regions of Uttar Pradesh and even other states in India. The combination of development and historical remembrance in a single decision is a remarkable example of how political leadership can balance the needs of the present with the importance of preserving cultural heritage. Other districts, especially those with historical significance, might look to this model as a way to bring attention to their own stories while contributing to their modern-day needs.

In many ways, this approach demonstrates that progress does not have to come at the cost of history. The people of Ballia, with the construction of their Medical College and the memorial for Chittu Pandey, are witnessing a harmonious blend of the old and the new. It is an example of how the future of India can be shaped by a deeper understanding of its past.

The passing of the resolution to establish a Medical College and build a memorial for Chittu Pandey on March 10, 2025, will go down as a historic day for Ballia and Uttar Pradesh. It signifies not only the development of healthcare and education in the region but also a deep respect for the freedom fighters who have shaped the nation’s identity.

As the people of Ballia celebrate this momentous occasion, they also look ahead with hope and optimism. They understand that this is just the beginning of a larger journey, one that will bring further prosperity, pride, and recognition to their district. In years to come, Ballia will not just be known for its historical significance but for its modern-day advancements, and the world will remember the crucial role that this decision played in shaping that future.

A Critical Reflection on Society’s Gender

Amit Pandey

International Women’s Day, often marked by celebrations and token praise, should serve as a call to action rather than a mere formality. While acknowledging women’s achievements is important, it is equally necessary to confront the deeper structural barriers that continue to limit their potential. The fight for women’s rights is not about charity or ceremonial appreciation—it is about dismantling the entrenched systems that perpetuate inequality and subjugation.

The struggle for gender equality remains an uphill battle. Despite progress, women continue to face systemic challenges—from workplace discrimination and gender pay gaps to societal expectations and institutionalized oppression. The conversation surrounding women’s rights often stagnates, failing to address the root causes of inequality. True empowerment requires a shift from passive recognition to active transformation. This means questioning and redefining the very foundations of societal norms that sustain gender-based discrimination.

However, change is not solely the responsibility of society. Women themselves must rise above the narratives imposed upon them and challenge the status quo. While systemic reform is crucial, self-empowerment and collective action are equally important. Breaking free from centuries-old ideologies requires resilience, education, and unwavering determination. Women must reclaim their agency, demand their rights, and refuse to be confined by outdated traditions that seek to limit their potential.

International Women’s Day should not be reduced to empty gestures; it should be a day of critical reflection and bold action. The road to true gender equality lies in dismantling oppressive structures, challenging regressive mindsets, and fostering an environment where women are not just acknowledged but genuinely empowered. The time for superficial praise is over—what we need is meaningful change.

 The Ingrained Male-Dominated Ideologies

The roots of patriarchal thinking run deep in Indian society. Men, by and large, continue to uphold the values that sustain gender inequality. For instance, household chores are still largely seen as the woman’s responsibility, while men are allowed to bask in the comfort of passivity. According to data, Indian men spend an average of just 19 minutes daily on household work. This attitude is not merely a matter of convenience; it is a reflection of the deeply embedded belief that the household and caregiving tasks belong to women. The home is not just the woman’s domain, yet the men remain uninterested in contributing equitably to it.

This disparity in household responsibilities directly impacts women’s freedom and well-being. When men refuse to share in household chores, it forces women to bear the brunt of domestic labor, limiting their time, energy, and opportunities for personal and professional growth. This continues to feed the cycle of women being relegated to the background, even in their own homes. The time has come for men to reexamine their role in family life and understand that real change can only happen when they step up and share the load.

The question of what men do on Women’s Day itself is poignant. Can we truly call this a day of celebration if, while women eat, drink, and dance, the men are left to do all the household chores? This disparity underscores a significant issue in our society—women’s labor is underappreciated, underpaid, and often invisible. If women were to withdraw their labor for even a day, the economy, households, and society would grind to a halt. Women are the unseen hands that drive the wheel of our society, and yet, they are constantly overlooked and undervalued.

The Myth of Tradition and the Gendered Divide

One of the most dangerous myths perpetuated by society is the idea that certain practices or traditions must be followed because “they have always been this way.” This belief not only discourages critical thinking but also perpetuates harmful patriarchal practices. Women’s oppression has been disguised under the veil of tradition for too long, allowing society to continue its exploitation without question. The “tradition” argument is often used as a tool to silence those advocating for change, but it’s essential to recognize that traditions are not inherently progressive—they are a product of their time, and if those times were patriarchal, then those traditions need to be re-examined.

This is especially true when we look at how the liberation of women was approached during the Renaissance period in India. Reforms focusing on women’s rights were often overshadowed by the fight against idol worship. While reforms were undoubtedly necessary, the larger conversation about the subjugation of women took a back seat. Why? Because even in progressive circles, women’s liberation was not the top priority. Many reformers, while pushing for social changes, failed to challenge the deeply entrenched gendered ideologies that held women back.

The idea that women are subservient to men because of a divine or natural order has roots that run deep in religion, culture, and tradition. But we cannot afford to continue to let these outdated notions dictate our present and future. Women need the autonomy to define their lives, their bodies, and their paths to success. And that autonomy can only come when society acknowledges the inherent inequality that persists and works to dismantle it.

 The Tyranny of Power and Control

The greatest adversary women face today is not just societal norms but the oppressive systems of power that sustain those norms. These systems operate under the guise of authority, prestige, and control, where women are often subjected to arbitrary decisions made by men in positions of power. Whether it’s in the family, the workplace, or society at large, women are constantly reminded of their supposed inferiority.

The hierarchy of power—whether it’s economic power, social prestige, or political dominance—serves as a mechanism to suppress women. This system ensures that women remain in subordinate positions, unable to challenge the status quo. The fact that even today, after decades of legal rights and constitutional guarantees, women are still treated as second-class citizens is a testament to the deep-rooted nature of patriarchal power structures.

Women need freedom from these structures. They need not just the recognition of their labor but the control over their own destinies. It’s time we move beyond the idea of women as mere recipients of charity or praise and instead focus on how to dismantle the structures that continue to keep them oppressed. In this fight, it is not just the men who need to change; women must also examine and challenge the internalized ideologies that keep them bound by traditional gender roles. For the liberation of women to truly take place, women must not only be free from external oppression but also from the oppressive mindsets they have been conditioned to accept.

Despite the systemic challenges, women continue to contribute immensely to society. They are the backbone of families, communities, and economies. However, many women still carry the weight of old, regressive values that hold them back. These values—passed down through generations—are often internalized by women, making it difficult for them to break free from their confines. This phenomenon is one of the biggest hurdles in the quest for gender equality.

The key to changing society lies in changing the mindset of women themselves. Women must become the agents of change, questioning and rejecting the outdated norms that bind them. They must be willing to engage in critical self-reflection, to question what has been handed down to them as truth, and to rise above the shackles of old beliefs. The internalized acceptance of patriarchal values has allowed the status quo to persist, and it’s only by rejecting these values that women can truly begin to chart their own paths.

It is essential for women to engage in critical discussions about their own role in perpetuating the systems of oppression. This includes challenging not only the norms imposed by society but also the behaviors and attitudes that they themselves have internalized. Women must be empowered to question their own biases, prejudices, and the ways in which they may unconsciously support patriarchal structure.

A Call for Empowerment and Equality

The path to women’s liberation is a long and difficult one, but it is not impossible. The key to change lies in empowerment and equality. Women must not only demand equal rights but also challenge the power structures that have long kept them suppressed. This requires an unwavering commitment to justice, equality, and autonomy. It means rejecting old values, dismantling patriarchal systems, and creating new, progressive norms that uplift and empower women.

As we celebrate International Women’s Day, it is time to recognize that women’s struggles are not just about achieving personal freedom but about creating a society where all individuals—regardless of gender—can thrive. It’s time to stop worshipping outdated traditions and ideologies that perpetuate gender inequality and instead focus on building a society that values justice, equality, and freedom for all.

The greatest honor we can give to women is not through superficial praise or gifts but through a commitment to real, lasting change. A society where women are free from oppression, where their contributions are valued, and where they can lead lives of dignity, autonomy, and equality is the society we must strive for. Only then will the true spirit of Women’s Day be realized.

(Author Is Managing Editor Of The Emerging World)

 900 Professors, Billion-Dollar Education Scandal!”

By Shivaji Sarkar

Stock markets and finance are infamous for manipulation, but few expected India’s education sector to be just as tainted. The NAAC bribery scandal has eroded trust in top-paid teachers and the very system meant to uphold higher education, shape national ethos, and drive economic growth.

The moral foundation of education has been shaken. If corruption can infiltrate a system built on ethical principles, it risks undermining every sector—leaving the economy, already struggling to regain its footing, even more vulnerable.

Now widely known as the NAAC-Koneru Lakshmaiah Education Foundation (KLEF) bribery case, the scandal involves 14 top academicians, including a mastermind from Jawaharlal Nehru University (JNU). It exposes not just deep-rooted corruption but also its widespread prevalence in India’s education system.

As a direct fallout, NAAC has dismissed around 900 assessors—senior professors earning Rs 3 lakh or more per month with numerous perks—over the past few months. While the exact financial scope of the NAAC bribery network is yet to be assessed, estimates suggest it runs into billions. The CBI’s investigation into the Andhra-based KLEF scandal alone yielded Rs 37 lakh in cash, six Lenovo laptops, an iPhone 16 Pro, and incriminating documents. Raids across 20 locations in India are still ongoing.

Concerns about NAAC’s credibility are not new. Two years ago, a private university in western Uttar Pradesh—lacking even basic infrastructure—was controversially awarded an ‘A’ grade, raising suspicions of systemic malpractice. NAAC itself now admits to large-scale illicit transactions in exchange for higher grades.

It suspects massive illicit transactions for ensuring higher grades. The total number of universities in India is 1,113. These include different kinds of universities, like central, state, deemed, and private universities. There are 56 central universities, 455 state privateuniversities, and 15501 private colleges and other institutions. Since 1994, all higher education institutions have to seek NAACaccreditation. Many have gone for reassessments.

It is possibly one of the most corrupt systems, says Deepesh Divakaran, aBoard Member in Leading Institutions partnering with 300 academic institutions. He says the KLEFbribery case unfolds only the tip of the iceberg.

“This (KLEF) was not a one-off incident. I have personally witnessed numerous cases over the past decade that expose the deep rot within NAAC’s accreditation process.One of the first things I discovered was the existence of a parallel market of middlemen—individuals and agencies who guarantee NAAC accreditation in exchange for hefty sums. These brokers are well-connected with NAAC insiders, ensuring institutions get the grade they desire, rather than what they actually deserve.What I discovered was a well-oiled machinery of corruption, where accreditation is often a business transaction rather than an evaluation of quality”, Divakaran says on his site – https://www.deepeshdivakaran.com/post/the-recent-naac-bribery-arrests-are-just-the-tip-of-the-iceberg-every-a-a-and-a-grade-is-ques.

It is more serious than any other corruption as it involves the education centres that are committed to help create a clean society, build future citizens and elite for the social good. That is being not only compromised for the sake of minting money but also most of the private education system indulges in unholy practices. Divakaran says the education sharks openly say “tell us the cost and would have our desires fulfilled”.

The NAAC is a public autonomous central government body that assesses and accredits higher education institutions (HEIs) in India. Its rankings decide the fee structure, official facilities and ratings that boosts student intake. The NAAC rating was supposed to have transparency in realising the quality of different institutions, particularly in the private sector. The present scandal has raised questions if there should at all be such faulted system and whether the country should trust private educational institutions.

Once at least nobody says there is any politicking in it or bid to malign a system. The findings are based on investigations that led to immediate arrest of 14 teachers from different parts of the country and involved are JNU, Bangalore Uniiversity, Davangere University and Bangalore Advisor of NAAC.One teacher is alleged to have demanded Rs 1.8 crore to approve the gradation of a private university atGuntur, Andhra Pradesh. Though it is stated that the deal was struck at Rs 28 lakh.

The NAAC and National Board of Accreditation assessments are important for institutions. Unusual practices are common for getting the highest grade. The UGC and AICTE are unable to control it. While NAAC Peer Team selection is by computerized system, as stated earlier by NAAC, but in KLEF (may be many others) case members were selected by NAAC officials. This is reportedly happening as Peer Team Members often know the faculty of the institutions they are visiting.

Divakaran quotes one such agent, whoclaimed: “Why bother with complex documentation when I can get you NAAC ‘A++’ for ₹50 lakh? If you want a hassle-free process, let me handle it!”

The peer review manipulation is stated to be a common phenomenon. At one institution “where I was part of the advisory board, the chairman of the institution casually mentioned, “We have already selected our peer review team. They are our people. The report will be favourable,” says Divakaran. It is said that “experts” abound the market of accreditation.

Agents having contacts at various NAAC points frequent private universities. In many cases, publications are made in the name of the faculty members to get higher grading.

Several institutions are known to fabricate research papers to boost their NAAC scores. Though most private organisations do not pay the faculty decent wages but squander away tons for subterfuge. They buy citations that provide fake indexed research, even get plagiarised research published in journals. It is said that publication of papers has evolved as a parallel industry. Despite crisis in recruitmentsnow, immaculate placements records and feedback records are presented.

The accreditation,including its record keeping and other paraphernalia, has evolved into a parallel expensive system questioning the very process and need for accreditation. It is time for cleaning the system that is too elaborate, involving review of papers of five years and insisting on the “highest quality” of “research”, not academic delivery. Most have evolved as degree mills and more so with online education.

The Ministry of Education must take decisive action. Rather than persisting with a flawed accreditation system, it should focus on ensuring institutions prioritize academic integrity and genuine learning.

(Author is recognised midea commentator the writer is currently serving as a professor at Indian Institute of Mass Communication Delhi).

Chandra Kant Sharma

The controversy surrounding the mass export of wild animals from South Africa to Vantara has ignited a fierce debate, with conservationists and wildlife organizations raising serious ethical, ecological, and scientific concerns. The Wildlife Animal Protection Forum South Africa (WAPFSA) has strongly opposed the recent transfers, arguing that these animals are being turned into mere breeding machines, subjected to conditions that do not align with their natural instincts or well-being. The issue has gained prominence as the South African government, under the influence of corporate and political interests, continues to facilitate these transfers without adequate scrutiny of their consequences. The larger question that looms is whether Vantara is genuinely focused on wildlife conservation or if it is merely fulfilling a hobby for the ultra-rich, particularly India’s most influential corporate house, the Ambanis.

At the heart of the concern is the export of 56 cheetahs from South Africa to Vantara, a wildlife reserve in India, as well as other species including leopards, lions, tigers, and African wild dogs. This large-scale transfer, as outlined in the GZRRC 2023/2024 Annual Report, has led to accusations of unethical wildlife trade disguised as conservation efforts. South African wildlife experts argue that these exports lack a non-detrimental finding (NDF), a crucial assessment to ensure that such removals do not harm wild populations. Without clear evidence that these exports align with scientific conservation objectives, the South African organizations have challenged the legitimacy of this process.

WAPFSA’s primary argument is that captivity, regardless of how advanced a facility may be, cannot replace the natural habitat of these animals. The very act of moving them to a different continent, where environmental conditions, prey availability, and ecosystems are drastically different, jeopardizes their survival. Wildlife conservationists argue that the program does not serve any meaningful conservation purpose; rather, it places these animals into controlled environments where they are bred for economic and personal interests rather than for true rewinding or population recovery. A critical issue raised in the formal letter sent to authorities, including South Africa’s Department of Forestry, Fisheries, and the Environment (DFFE) and the CITES Secretariat, is the uncertainty surrounding the origins of these cheetahs. The question remains: where exactly did these 56 cheetahs come from, and how was their removal justified?

The choice of Vantara as the recipient of these animals has also sparked significant controversy. Unlike national parks or protected wildlife reserves that have historical significance in conservation, Vantara remains a private entity controlled by the Ambani family, one of India’s wealthiest business groups. This raises fundamental ethical concerns—why should a private reserve, rather than a government-backed conservation program, be entrusted with such a vast number of exotic species? The sheer scale of wildlife being funneled into Vantara, including 70 lions, 60 tigers, and 52 caracals, suggests that this is not merely a conservation initiative but a deliberate effort to build a private collection of exotic species. Critics argue that such a move undermines global wildlife preservation ethics and opens the door for elite individuals to manipulate conservation efforts for personal prestige.

There is also a geopolitical dimension to this issue. India has aggressively promoted the reintroduction of cheetahs into its ecosystem, a project that gained momentum after the historic translocation of cheetahs from Namibia in 2022. However, this program has faced setbacks, with multiple cheetah deaths and questions about whether India’s grasslands can genuinely sustain a long-term cheetah population. The mass procurement of South African cheetahs, therefore, raises suspicions that this initiative is less about conservation and more about fulfilling political and corporate aspirations. The involvement of Vantara further fuels the argument that this is less about ecological revival and more about bolstering the status of India’s corporate elite under the guise of wildlife conservation.

Another point of contention is the role of the South African government in these transfers. Why is the government facilitating these deals without transparent ecological assessments? Many wildlife organizations argue that South Africa’s economic priorities have overshadowed ethical considerations. With global pressures on biodiversity conservation, allowing mass wildlife exports to a private entity raises questions about governmental accountability. Are these deals a form of soft diplomacy, enabling stronger economic ties with India at the expense of wildlife? The growing influence of corporate stakeholders in conservation efforts has led to the commercialization of wildlife, with countries willing to trade animals for financial or political leverage.

Beyond the diplomatic and economic factors, there is the issue of how these animals will be managed in Vantara. Experts argue that turning a wildlife sanctuary into a breeding facility contradicts the fundamental principles of conservation. Breeding programs should be strictly regulated, ensuring that they contribute to the survival of species in the wild rather than serving commercial or recreational interests. The concern that Vantara will turn into a glorified breeding ground for exotic animals, with no genuine plan for rewilding or repopulating natural habitats, only strengthens the argument that this is a vanity project rather than a conservation effort.

From the Indian perspective, the acquisition of these animals fits into a broader pattern of using wildlife conservation as a status symbol. The Ambanis have long been associated with extravagant projects, and their involvement in acquiring large numbers of exotic species for a private reserve aligns with this trend. In a country where conservation efforts often struggle due to resource constraints, the decision to allocate significant attention and funding to a corporate-controlled wildlife facility raises ethical concerns. Should conservation be privatized to this extent? If the objective is truly ecological restoration, why is there limited transparency in how these animals will be reintegrated into the wild?

The lack of scientific evidence supporting these transfers also plays a crucial role in WAPFSA’s objections. While South African authorities claim that the exports do not harm wild populations, experts argue that no thorough studies have been conducted to validate these claims. Without proper non-detrimental findings, there is no guarantee that removing these animals from their native environments will not cause population imbalances. Additionally, the stress and adaptation challenges faced by these animals upon relocation are not adequately addressed. Many translocated cheetahs in India have struggled to adapt, with high mortality rates observed in previous reintroduction attempts. This further raises doubts about whether these transfers are truly in the best interest of wildlife conservation.

Ultimately, the controversy surrounding the export of cheetahs and other species from South Africa to Vantara highlights a fundamental conflict between conservation ethics and corporate interests. While the official narrative suggests that these transfers contribute to conservation, the reality presents a far more complex picture—one in which animals are being used as leverage for economic and political gain. The concerns raised by WAPFSA and other wildlife experts are not merely alarmist reactions but reflect genuine ethical, ecological, and scientific apprehensions about the long-term consequences of these transfers. If conservation is to remain a truly noble cause, it must be driven by science and ecological responsibility rather than by the interests of private corporations and political maneuvering.

The South African government’s role in enabling these transfers without sufficient transparency raises broader concerns about global wildlife policies. At what point does conservation become co modification? If private individuals and corporations are allowed to dictate the terms of wildlife preservation, the future of endangered species may be determined not by ecological needs but by the whims of the wealthy. The debate surrounding Vantara, the Ambanis, and South Africa’s wildlife exports is not just about cheetahs—it is about the integrity of conservation itself.

(Author is a well-known name in Indian journalism, having served 36 years with Doordarshan. A research fellow at Moradabad University specializing in special child cases in India, he is an award-winning documentary filmmaker and a trusted advisor to multiple media institutions).

Dr Satish Misra

New Delhi, 08 March– “They want to cut their tariffs way down now because somebody’s finally exposing them for what they have done”, the US President said on Friday rubbing salt on the wounds on India’s quick decision to cut tariffs on American products.

India has “agreed” to “cut their tariffs way down”, The US President said while speaking at the Oval Office.  Trump said, “India charges us massive tariffs, massive you can’t even sell anything in India. It’s almost… it is restrictive. You know, we do very little business inside. They have agreed, by the way. They want to cut their tariffs way down now because somebody’s finally exposing them for what they have done.”

Trump’s remarks came hours after India said it is looking at deepening trade ties with the US including by reducing tariff and non-tariff barriers under a bilateral trade agreement.

Randhir Jaiswal, spokesperson for the Ministry of External Affairs, said that during Prime Minister Narendra Modi

During Prime Minister Narendra Modi’s visit to the US last month, both sides announced plans to negotiate a mutually beneficial, multi-sector Bilateral Trade Agreement (BTA).

Commerce Minister Piyush Goyal was in the US and met his counterparts and the two governments were in the process of advancing discussions on a multi-sector bilateral trade pact, he said.

“Our objective through the BTA is to strengthen and deepen India-US two-way trade across the goods and services sector, increase market access, reduce tariff and non-tariff barriers, and deepen supply chain integration between the two countries,” Jaiswal said.

In his latest statement, the US President, while addressing a joint session of the Congress, mentioned India alongside the European Union, China and Canada for charging higher tariff on American products.

Trump said other countries have used tariffs against the US for decades, and now it’s “our turn” to start using them against those nations.

Modi held talks with Trump on February 13 in Washington DC.

In the meeting, the two sides agreed to negotiate a mega trade deal by the end of this year and set an ambitious target of USD 500 billion in annual trade by 2030 to narrow the trade deficit.

“Recognising that this level of ambition would require new, fair-trade terms, the leaders announced plans to negotiate the first tranche of a mutually beneficial, multi-sector Bilateral Trade Agreement (BTA) by fall of 2025,” a joint statement on the Modi-Trump talks said.

In its Union Budget for 2025-26, India announced its decision to lower tariff on bourbon whiskey, wines and electronic vehicle (EV) segments — perceived as India’s attempt to placate the US President.

The US strategy under Trump is clearly to put the Modi government on the defensive by applying constant pressure through media giving little room for the Government’s media managers to explain away India’s docile and servile reaction to the US actions. 

Trump and his officials by expressing their opinions in the media are also providing ammunition to the opposition which is bound to find US official statements useful to attack the Modi government.    

A clear evidence of Trump’s tactics came on Friday when U.S. Commerce Secretary Howard Lutnick told an Indian channel in an exclusive conversation that New Delhi should buy more American oil, gas and defence equipment to bring down the trade deficit that stands at around USD 45 billion in India’s favour.

India needs to buy more defence products and lower its tariffs on U.S. products for the two countries to be able to sign a “grand” bilateral deal, Lutnick stated.

India’s import tariffs, among the highest in the world, warrant a reassessment of its “special relationship” with the United States, Lutnick said, speaking from Washington.

He also asked India to shift defence equipment purchases away from Russia.

Lutnick’s remarks come weeks ahead of U.S. President’s reciprocal tariffs from early April on trading partners, including India, which are worrying exporters across sectors ranging from autos to electronics.

For sensitive industries like agriculture, which India has long shielded to support its small farmers, Lutnick suggested a trade agreement with quotas and limits but emphasised that India must open up the sector.

With the objective of making India more dependent on the US goods specially in the defense sector, Lutnick also asked India to shift defence equipment purchases from Russia to sophisticated U.S. products.

“India has historically bought significant amounts of its military equipment from Russia, and we think that is something that needs to end,” he said.

The U.S. will increase military sales to India starting in 2025 and eventually provide F-35 fighter jets, Trump announced last month after meeting Modi in Washington. India has agreed to buy more than $20 billion of U.S. defence products since 2008.

A Tale of Deception and Consequences

Amit Pandey

In the heart of India, where the holy Ganges weaves its ancient currents, a city transforms every twelve years into a global pilgrimage destination: Prayagraj. Thousands, perhaps millions, converge for the Mahakumbh Mela, the largest religious gathering on Earth, where the faithful seek salvation in the sacred waters of the confluence of the Ganges, Yamuna, and the mythical Sarasvati. It is a spectacle of devotion, a canvas painted with hues of spirituality, faith, and the unyielding desire for redemption. But beneath this vibrant tapestry, there lurks a darker side, one that thrives on deception, manipulation, and exploitation.

The Pintu Mahra’s scam, a name that reverberated through the airwaves and echoed in courtroom dramas, was one such tale. It was a masterstroke of fraud—an intricate web of lies and manipulation—set against the backdrop of one of the holiest events in the world. But this was not the work of some shadowy underworld figure lurking in the alleyways. No, this was a man who blended into the very fabric of the Mahakumbh, exploiting its chaos and spiritual fervor for his personal gain.

The Scam Unfolds

It all began with the arrival of Pintu Mahra, a relatively unknown figure who seemed like any other visitor to the Kumbh Mela, which draws millions of people, including businessmen, pilgrims, and spiritual leaders, to the ghats. On the surface, Mahra’s persona was as normal as the countless other devotees seeking solace at the Ganges. He was seen making rounds at various camps, offering services, and engaging in small-time deals. No one suspected anything out of the ordinary. But as the days unfolded, so did his plan—a plan that would ultimately tarnish the reputation of the sacred Mahakumbh and bring to light the vulnerabilities of a system that thrives on faith.

Pintu Mahra’s modus operandi was both clever and insidious. He knew that with the massive influx of pilgrims, there was a great demand for temporary infrastructure. Tents, food stalls, water supply systems, sanitation facilities—everything that was needed to cater to the vast crowd. The Kumbh Mela organizers, overwhelmed with logistics, often relied on local contractors and vendors to set up these facilities. Mahra, with a keen understanding of the terrain, identified this weakness and capitalized on it.

The scam began when Mahra posed as a representative of a larger, reputed company that had been contracted to manage the infrastructure for the Mela. He took advantage of the confusion and rushed pace with which preparations for the event were made. He approached various smaller vendors and contractors, offering them lucrative deals for supplying goods or services, promising immediate payments and contracts with prominent names attached to them.

The Scale of the Deception

The scale of the scam was mind-boggling. Pintu Mahra was not just playing one game; he was orchestrating an elaborate network of deceit that involved multiple layers of fraud. Contractors, workers, and suppliers were convinced that they were working for legitimate projects, often using forged documents and fake endorsements to back up his claims. 

Vendors were often duped into supplying goods like tents, food, and equipment that were either substandard or never delivered at all. As a result, entire camps of pilgrims were left without essential facilities—dilapidated tents that leaked in the rain, spoiled food that was served to the weary travelers, and toilets that were not functioning, creating a public health crisis. Meanwhile, Mahra, who had collected millions of rupees under the guise of a legitimate contractor, vanished into the ether, leaving behind only chaos and a trail of devastated suppliers who found themselves financially ruined.

As more vendors came forward with complaints, the full extent of Mahra’s operation began to unravel. The man had taken advantage of the scale of the Mahakumbh, knowing full well that the sheer volume of contracts and transactions would make it difficult to track every misstep or discrepancy. His ability to blend into the background, to slip unnoticed between crowds of devotees and vendors alike, allowed him to execute his scam without arousing suspicion.

The Consequences of the Scam

The Pintu Mahra’s scam was not just a simple case of financial fraud—it was an assault on the very essence of the Mahakumbh. This sacred event, which symbolizes purity, devotion, and the gathering of people from all walks of life to cleanse their souls, was turned into a backdrop for exploitation. What made the scam particularly galling was the fact that it targeted the most vulnerable: the pilgrims who trusted the organizers and vendors to provide basic amenities during their spiritual journey.

The consequences were far-reaching. Public trust in the organization of the Mahakumbh Mela was shaken. Pilgrims, who came to seek solace and peace, were left with a bitter taste of betrayal. The reputation of the authorities responsible for organizing the event was marred, and the entire process of securing vendors and contractors came under scrutiny.

But the ripple effects were not limited to the Kumbh Mela alone. The incident raised broader questions about accountability, transparency, and governance during large-scale events in India. The scam exposed the deep-rooted vulnerabilities in India’s contracting and procurement systems, where unchecked corruption, fraud, and mismanagement can thrive. While the country’s top officials and bureaucrats had long been praised for their ability to manage events of this magnitude, the Pintu Mahra’s scam made it clear that no system, no matter how meticulously planned, is immune to exploitation.

The Lessons Learned

In the aftermath of the scandal, as investigations were launched and Mahra was eventually arrested, the authorities were left with a difficult task: how do you restore faith after such a breach? For many, the incident symbolized the age-old truth: no system is perfect, and there will always be those who seek to exploit any weakness, no matter how sacred or revered the cause.

One of the key lessons from this scandal is the need for greater vigilance, accountability, and transparency in large-scale events. The Mahakumbh Mela, with its massive size and scale, presents unique logistical challenges. However, this is no excuse for neglecting the integrity of the processes involved. The scam was able to thrive because of the sheer size and complexity of the operation. The vendors and contractors involved, overwhelmed by the scale of the event, failed to ask the right questions or demand proper documentation. Similarly, there were lapses in the monitoring systems that should have flagged such irregularities.

The case also brought to light the importance of digital systems and technology in ensuring transparency and reducing the scope for fraud. By digitizing contracts, payments, and vendor details, the authorities could have more easily tracked transactions and flagged any discrepancies before they snowballed into a full-scale crisis. This lesson is particularly important in an age where even the most sacred institutions can fall prey to the machinations of fraudulent individuals like Pintu Mahra.

Finally, the scam exposed the dark side of faith-based economies. The Kumbh Mela, like many other religious events in India, operates in a complex nexus of faith, economics, and politics. It is an ecosystem where millions of rupees exchange hands in a short span of time, and where the purity of religious devotion often meets the unrelenting forces of commercial interests. This intersection of faith and finance is a fertile ground for exploitation, as scammers like Pintu Mahra prove.

 The Broader Implications

On a larger scale, the Mahra’s scam serves as a microcosm of India’s ongoing struggles with corruption and fraud. It underscores the ease with which unscrupulous individuals can take advantage of systemic weaknesses, whether in the government, private sector, or religious institutions. The scam didn’t just affect the pilgrims—it affected the very ethos of India, where religion and spirituality are inextricably tied to the lives of the people.

But the Pintu Mahra’s saga also serves as a reminder that in every scam, there is an opportunity for reform. The authorities, while slow to react, eventually took measures to tighten oversight for future editions of the Kumbh Mela. The lessons learned from this deception may lead to more secure and transparent systems for future large-scale events. One can only hope that the scars left by this episode will help build a stronger, more resilient framework for future generations, ensuring that the next Mahakumbh is not only a celebration of faith but also a triumph of integrity over deception.

In the end, the Mahra scam, like any great tragedy, is a call to action. It is a reminder that even in the holiest of places, the forces of darkness can find a way in. It is up to society to protect the sanctity of its values—whether they are spiritual, moral, or legal—so that the sacred remains untarnished and the wicked are exposed for the frauds they are.

Pintu Mahra’s audacious scam during the Mahakumbh at Prayagraj left an indelible mark on the event’s history, one that has lessons for future organizers and the larger society. Through his manipulation of the system, Mahra exploited faith and chaos, turning an opportunity for spiritual redemption into a personal financial windfall. The story might put it, is one of contradictions—a sacred event hijacked by fraud, leaving behind not just a financial mess but a tarnished reputation that will take years to repair. Yet, like all great stories of failure, there is room for hope—hope that this scam will catalyze the changes needed to make India’s greatest religious gathering not just a spectacle of devotion, but a model of transparency and integrity.

(Author is Managing Editor of The Emerging World)

Ravindra Ojha

In a world where high-profile scams often become stories of myth, where conmen operate under the veil of legitimacy and fool millions, one name has emerged from the depths of deceit: Sukhvinder Singh Khoror. A man who promised an unprecedented technological revolution for Uttar Pradesh, but instead masterminded one of the most brazen financial frauds the state, and perhaps the nation, has witnessed in recent times. The story of Sukhvinder Singh Khoror is not just one of financial deception; it is a tale of audacity, manipulation, and the dark side of the world of corporate promises.

Let us delve deeper into the details of this fascinating case, which bears striking resemblances to the legendary cons of the past — think of the infamous Natwarlal, or the notorious Sukesh Chandrashekhar — but with a modern twist.

 A Digital Utopia for Uttar Pradesh

In November 2022, amidst a public ceremony attended by prominent officials, including the then Uttar Pradesh Chief Secretary Durga Shankar Mishra, Sukhvinder Singh Khoror, the Managing Director of Viewnow Marketing Services Limited and Viewnow Infratech, signed an MOU (Memorandum of Understanding) with the Uttar Pradesh government. This was no ordinary agreement. According to the terms of the MOU, the company, under Khoror’s leadership, was tasked with setting up 750 data centers across all 75 districts of Uttar Pradesh.

For a state like Uttar Pradesh, which has been working toward modernization and digital transformation, the proposal seemed like a game-changer. Data centers are the backbone of the digital world, and setting up such a large network could theoretically bring immense benefits: from enhancing data storage capacities to boosting job opportunities, and further positioning the state as a tech hub in India.

On the surface, it appeared like a well-crafted plan that aligned with the government’s digital ambitions, offering a future of employment and technological growth. However, as we know all too well from the history of financial crimes in India, things are rarely as they seem.

 The Man Behind the Fraud:

Khoror was not some unknown entrepreneur. He was a seasoned businessman, skilled in the art of persuasion. His company, Viewnow, had a seemingly credible profile. It claimed to specialize in a wide array of digital and infrastructure services. Yet, much like past conmen, Khoror had built a façade so convincing that even the most seasoned bureaucrats and officials were taken in.

The scam was not just about tricking a few gullible investors or stealing money from individuals. It was about building a seemingly legitimate enterprise, one that could easily be mistaken for a government-backed digital initiative. And that’s where Khoror’s genius lay — in his ability to operate at the intersection of government trust and investor confidence.

Under the guise of a large-scale public-private partnership, Khoror managed to pull off a scam worth 13,500 crore rupees.

 The MOU itself was a carefully constructed document, promising huge returns, and it gained the stamp of approval from influential officials. With these assurances in place, Khoror managed to convince investors to put in a staggering 3,558 crore rupees.

But there was a critical flaw in Khoror’s strategy — the entire scheme was a house of cards, destined to collapse. He never intended to set up any data centers. The grand promises were nothing but a smokescreen to gain trust and collect funds, after which he planned to disappear.

How the Fraud Was Exposed

The true extent of the fraud began to unravel when Khoror’s actions started raising suspicions. Despite signing the MOU and collecting substantial investments, there were no tangible signs of progress. No data centers were being constructed, no employees were hired, and no infrastructure was being built.

As the months passed, investors grew restless, and some began questioning the legitimacy of Viewnow’s operations. Rumours of financial discrepancies and hollow promises started to surface. The first signs of trouble came when Khoror seemed increasingly evasive in his communications. Instead of responding to investor queries, he became more adept at creating diversions, using a combination of delayed responses and vague reassurances.

At this point, the Enforcement Directorate (ED) stepped in, having received credible intelligence about the fraudulent nature of Khoror’s operations. They tracked him down to the Indira Gandhi International Airport in Delhi, where he was attempting to flee the country, presumably with the stolen money. The authorities arrested him just in time, preventing a major international escape.

The Legacy of Conmen: Natwarlal, Sukesh Chandrashekhar, and Now Sukhvinder Singh Khoror

Khoror’s fraud has uncanny parallels with some of the most infamous conmen in Indian history. Take, for example, Natwarlal, whose name remains synonymous with the word ‘fraud’. Natwarlal became a household name after allegedly selling the Taj Mahal and even the Indian Parliament to unsuspecting buyers, using fake documents and forged signatures. He was known for his charm, his ability to forge documents, and his audacity. His cons were grand, his scams involved the highest levels of Indian society, and he often got away with them for years, dodging the authorities in ways that seemed almost too unbelievable to be true.

Then there was Sukesh Chandrashekhar, who had even more modern-day flair. His fame came not just from financial crimes but also from his links with Bollywood actresses and high-profile politicians. His elaborate schemes involved duping a range of high-profile individuals, while his manipulations were so sophisticated that it took years for law enforcement to piece together the web of lies he had spun.

Now, enter Sukhvinder Singh Khoror, whose scam appears to follow the same playbook. Like his predecessors, Khoror used the trust of powerful officials to gain credibility, weaving a narrative of prosperity and digital transformation for Uttar Pradesh. But in the end, it was nothing but a mirage.

Khoror’s case raises several pertinent questions about the nature of modern frauds, especially those involving large-scale public projects and investments. One of the key factors that allowed Khoror’s fraud to succeed was his ability to operate in a grey area, where the lines between legitimate business and deceit were blurred. It also highlights a major flaw in our systems of due diligence — the failure to thoroughly verify the credentials and actual capabilities of firms that are given such high-stakes responsibilities.

The case also underscores the vulnerability of investors in an increasingly complex and unregulated market. With the rise of digital startups and infrastructure companies, the lack of stringent oversight has allowed conmen like Khoror to exploit gaps in the system. Khoror’s fraud didn’t just harm investors; it potentially set back the digital ambitions of a state that was relying on technological progress to drive its growth.

Moreover, Khoror’s use of a government MOU to lend credibility to his operation reflects a disturbing trend in which conmen use the sanctity of government-backed schemes to gain access to unsuspecting investors and officials.

 The Need for Vigilance and Accountability

The story of Sukhvinder Singh Khoror is a stark reminder that frauds are not relics of the past; they are evolving with the times. What worked in the days of Natwarlal and Sukesh Chandrashekhar may not be the same as what works now, but the core principle remains: manipulation, deception, and the exploitation of trust. 

In an age where the digital economy is growing at an exponential rate, this case should serve as a wake-up call. It is essential that we not only implement stronger verification processes for businesses and investment schemes but also demand greater accountability from those in power. Only then can we hope to prevent future frauds of this magnitude, and stop the rise of new-age conmen like Sukhvinder Singh Khoror. 

As we move forward, let’s keep a close eye on the promises of digital revolution, for behind every lucrative deal, there may be a fraudster waiting to exploit our trust.

Dr. Mahendra Dubey 

In the political landscape of Tamil Nadu, language has always been more than just a medium of communication—it has been a powerful weapon. The battle between those who support the preservation of Tamil language and culture and those who advocate for a more pan-Indian approach has been an ongoing struggle for decades. One of the latest chapters in this ideological conflict is the rising prominence of Annamalai, the Tamil Nadu BJP leader, who has become a central figure in the state’s political and linguistic discourse.

On the other side of this debate, we have the Dravidian political parties, led by figures like M.K. Stalin of the DMK, who have long dominated the political scene in Tamil Nadu. These parties have been staunch defenders of the Dravidian identity, which includes the promotion and protection of the Tamil language. As the 2024 elections loom closer, the battle between Annamalai and the Dravidians will determine not only the political future of Tamil Nadu but also the future of Tamil as a language in the state.

But is the battle really just about language, or is there a larger cultural and political context at play? Let’s break down the factors influencing this conflict and explore who might win the battle for Tamil Nadu’s linguistic future.

Annamalai, a former IPS officer who joined the Bharatiya Janata Party (BJP) in 2020, has quickly become a polarizing figure in Tamil Nadu politics. His primary appeal lies in his straightforward approach and his emphasis on nationalism, often positioning himself as an alternative to the traditional Dravidian political establishment. His speeches are laced with a strong nationalistic rhetoric, where he frequently champions the idea of a unified India—one where Tamil Nadu’s distinct identity is not diminished, but rather harmonized with the larger national narrative.

Annamalai’s rise has not been without controversy, however. His opposition to the Dravidian ideology, which is rooted in the region’s unique cultural and linguistic identity, has led to fierce criticism from the DMK and other regional parties. His stance on issues like the imposition of Hindi and his critiques of the Dravidian model of governance have made him a target for those who see him as a threat to Tamil pride and identity.

Yet, despite the backlash, Annamalai’s influence cannot be dismissed. He speaks to a section of the electorate that feels alienated by the dominance of the Dravidian parties and their perceived monopoly over Tamil Nadu’s political discourse. Many of his supporters view him as a breath of fresh air, someone who can restore the pride of Tamil Nadu without compromising its cultural heritage.

The Dravidian Ideology: A Legacy of Language and Identity

The Dravidian movement, which began in the early 20th century, was founded on the principles of social justice, self-respect, and the assertion of the Tamil language as a cornerstone of the region’s identity. Leaders like E.V. Ramasamy Periyar and C.N. Annadurai championed the cause of Tamil as a language of dignity and power, opposing the imposition of Hindi and other northern cultural norms.

Today, the Dravidian parties—the DMK and the AIADMK—are the dominant political forces in Tamil Nadu. They have been steadfast in their support for the Tamil language, making it a key issue in their political campaigns. Under the leadership of M.K. Stalin, the DMK continues to promote policies that uphold the primacy of Tamil in education, administration, and cultural expression.

For the Dravidian parties, the language issue is not just about linguistic preference; it is about cultural survival. The Tamil language is seen as the very essence of Tamil identity, and any attempt to weaken its position is viewed as an existential threat. The Dravidians have made it clear that they will not allow the rise of Hindi or any other language to undermine the unique position of Tamil in the state.

In this battle, the Dravidian parties have an advantage in terms of established political infrastructure, loyalty from a large section of the electorate, and deep ties with the cultural fabric of Tamil Nadu. The party’s commitment to Tamil causes, including language rights, remains one of its strongest political assets.

The fight between Annamalai and the Dravidians is not just about political control; it’s about the soul of Tamil Nadu. The language issue is at the heart of this conflict. For Annamalai and the BJP, the promotion of a unified India and the introduction of Hindi as a second language in schools are crucial to achieving national integration. However, to many Tamilians, the idea of Hindi imposition is seen as an affront to their linguistic and cultural autonomy.

The Dravidian parties, on the other hand, are fiercely protective of Tamil, fearing that any encroachment on the language would lead to the erosion of Tamil identity. They argue that language is the foundation of culture, and losing control over it would mean losing the essence of what makes Tamil Nadu unique. The DMK, in particular, has made it clear that it will not tolerate any move to elevate Hindi at the expense of Tamil.

This ideological clash between the BJP’s vision of national unity and the Dravidians’ emphasis on regional pride is what makes the language war so intense. While Annamalai argues that a united India needs a common language for communication and administrative efficiency, the Dravidians see this as an attempt to undermine regional autonomy. The language war, therefore, is not just about words on a page—it’s about who controls the cultural narrative of Tamil Nadu.

The Role of Nationalism in the Language Debate

Annamalai’s arguments are heavily laced with nationalism, a key tenet of the BJP’s broader political philosophy. He insists that a true national identity can only emerge when all regions and states adopt a common language, with Hindi as a unifying force. This idea has gained traction in other parts of India, particularly in the Hindi-speaking belt, but has been met with resistance in Tamil Nadu, where the language question has always been tied to regional identity and pride.

The Dravidian parties, led by the DMK, argue that Tamil Nadu’s history, culture, and linguistic heritage are too rich and unique to be subsumed under the banner of Hindi or any other national language. For them, the fight is not just about language, but about preserving the Tamil way of life and ensuring that Tamil speakers are not marginalized in the larger national discourse. Tamil Nadu’s history of resistance to Hindi imposition—culminating in the anti-Hindi protests of the 1960s—remains a significant cultural touchstone.

However, there is a segment of Tamil society that is open to the idea of learning Hindi, seeing it as a necessary skill for economic and social mobility. This segment is not necessarily in conflict with the Tamil language but believes in striking a balance between preserving local identity and embracing national integration.

As Tamil Nadu approaches the assembly elections, the language war is poised to become a defining issue. Annamalai and the BJP will continue to push for a unified national identity, with language playing a central role in their campaign. On the other hand, the Dravidian parties, particularly the DMK, will fight tooth and nail to defend Tamil’s primacy and resist any attempt to diminish its status.

So, who will win the battle of the language war? The answer depends on which side can better connect with the aspirations of the people. Will it be the nationalistic appeal of Annamalai and the BJP, which promises a more unified India? Or will it be the Dravidian ideology, which champions Tamil language and culture as the bedrock of Tamil Nadu’s identity?

In the end, the battle will not just be won through speeches or policies—it will be determined by the people’s response. Tamil Nadu’s future will be shaped by its ability to balance its regional identity with the demands of a nation that is increasingly interconnected. One thing is for sure: the language war in Tamil Nadu is far from over, and its outcome will have far-reaching implications for both the state and the country as a whole.

(Author, a Ph. D. In Social Medicine and Community Health from JNU, is a lawyer and social-political commentator)

Ravindra Ojha

In a world where economies are intertwined with the preservation of cultural legacies, the story of the Ongole cow stands out as an example of both glory and tragedy. Once a symbol of rural India’s strength and a significant player in its agricultural economy, the Ongole cow now finds itself in a paradoxical situation: highly revered and expensive in Brazil, yet slowly fading away in its birthplace. The stark contrast between the two nations’ handling of this prized breed is a tale of mismanagement, cultural loss, and economic exploitation.

The Ongole breed of cattle, native to the Ongole region in Andhra Pradesh, has been an integral part of India’s agricultural culture for centuries. Known for their strength, endurance, and adaptability to the harsh Indian climate, these cows have long been a vital part of India’s rural economy. They were primarily used for plowing fields, providing milk, and serving as a robust breed for draught purposes.

Historically, the Ongole cow was a pride of the country, symbolizing both rural prosperity and India’s rich animal husbandry traditions. In 1944, India had a staggering 1.5 million Ongole cows, contributing not only to the dairy industry but also to the nation’s agrarian economy. This number, however, has drastically reduced over the years. According to recent estimates, there are only 634,000 Ongole cows left in India. A breed that was once integral to the very fabric of rural life now teeters on the brink of extinction, all while being celebrated abroad.

 The Rise of the Ongole Cow in Brazil

The irony of the situation is glaring. While India, the birthplace of the Ongole cow, struggles to save this unique breed, Brazil has transformed it into a multi-million-dollar industry. In February 2025, an Ongole cow named Viatina-19 fetched an astounding 40 crore rupees (approximately $5.5 million USD) at an auction in Brazil, setting a record for the world’s most expensive cow. Weighing 1100 kg, Viatina-19 has become the symbol of Brazilian cattle ranching’s future, and it isn’t alone. A majority of Brazil’s cattle — approximately 80% — are now of the familial Ongole breed, which has contributed significantly to the country’s dairy and beef production.

In the late 19th century, during British colonial rule, the British recognized the strength and resilience of the Ongole cow and decided to export them to South America. By 1885, the first batch of Ongole cows arrived in Brazil, where they quickly adapted to the local environment and began flourishing. Over the years, the breed was selectively bred for its size, milk production, and resistance to diseases, and it eventually became the cornerstone of Brazil’s beef and dairy industry.

Today, Brazil’s economy heavily relies on the Ongole breed, with millions of cows being exported worldwide. The breed is not only valued for its physical prowess but also for its ability to withstand diseases like foot-and-mouth and heat stress — attributes that make it an ideal fit for Brazil’s tropical climate. The Ongole cow, once an unsung hero of rural India, is now central to the economic success of a nation thousands of miles away.

In India, however, the fate of the Ongole cow is quite different. Farmers today prefer high-yielding foreign breeds such as Jersey and Holstein-Friesian, which produce more milk compared to the Ongole, whose milk yield is relatively low. This preference for foreign breeds has contributed to the decline of traditional Indian breeds like the Ongole.

Moreover, the Ongole cow faces other challenges in India. In rural areas, farmers often struggle with the cost and effort required to care for these cattle. The modern dairy industry, driven by the desire for maximum milk production, has little regard for the cultural and historical significance of the breed. The lack of government incentives and support for preserving indigenous cattle breeds has compounded this issue.

Government initiatives like the National Gokul Mission, which aim to protect and conserve indigenous livestock breeds, have made little impact due to limited implementation and the lack of farmer participation. Without substantial support from both the government and the agricultural community, the Ongole cow is at risk of becoming a mere relic of India’s rural past.

The Power of Adaptation: Why the Ongole is Perfect for India’s Climate

Despite its lower milk yield, the Ongole cow is uniquely suited to India’s harsh climate. It can survive on minimal fodder, thrive in hot and humid conditions, and withstand many of the diseases that plague other cattle breeds. In fact, many of the majestic Nandi bulls, worshipped at Hindu temples, are also of the Ongole breed, revered not only for their strength but for their sacred association with Indian culture.

Additionally, the Ongole cow’s ability to survive with minimal care makes it a vital resource for farmers in less-developed rural regions, where access to modern veterinary care and high-quality feed is limited. The resilience and endurance of the “Ongole” are attributes that could make it a valuable asset for India’s future, especially as climate change continues to affect global agricultural patterns.

So, why is it that a breed as vital and adaptable as the Ongole is facing extinction in its native land while thriving in a foreign country like Brazil? The answer lies in a complex interplay of economics, culture, and policy.

In Brazil, the Ongole is viewed not just as a cow but as a commodity — an asset that has economic value and can be selectively bred for higher productivity and greater profitability. In India, however, the Ongole is viewed through a more nostalgic lens, as a symbol of a bygone era. Farmers, especially those focused on profit maximization, are more inclined to adopt foreign breeds that promise higher milk yields in the short term, even at the cost of losing traditional breeds.

The lack of sufficient policies to incentivize the conservation of indigenous breeds, coupled with the influence of corporate farming practices, has led to the slow decline of breeds like the Ongole. The irony is that while the world celebrates the Ongole cow in Brazil, India, the birthplace of this breed, is fighting a losing battle to save it.

Saving the Ongole Cow — A Call to Action

The Ongole cow’s story is not just about cattle; it’s a symbol of the broader issue of cultural and environmental preservation in the face of globalization and modernization. As Brazil thrives on the commercial success of this ancient breed, India must reflect on its own agricultural heritage and reconsider its approach to preserving indigenous livestock.

To save the Ongole cow, India needs a multi-pronged approach: policy reforms, government support, and increased awareness about the breed’s importance in the country’s cultural and environmental fabric. Farmers must be incentivized to raise Ongole cows, and indigenous breeds should be promoted not just for their economic benefits but for their cultural value.

If Brazil can transform the Ongole cow into a multi-million-dollar industry, surely India can do more to protect and celebrate this national treasure. The time to act is now, before this once-proud breed vanishes into the annals of history, only to be remembered as a symbol of what India lost to the march of time and modernity.