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By:

Kuldeep Ambekar

22 September 2024 at 10:02:18 am

New Names, Old Realities

Renaming hostels may soothe stigma, but it does little to fix the conditions that define students’ lives AI generated image Pune: Recently, the Social Justice and Special Assistance Department decided to excise the term ‘Backward Class’ from the names of its government hostels and rechristen them after revered historical figures. While the move to replace them with names that evoke dignity and achievement is, on the face of it, a step towards psychological emancipation, it is also a reminder...

New Names, Old Realities

Renaming hostels may soothe stigma, but it does little to fix the conditions that define students’ lives AI generated image Pune: Recently, the Social Justice and Special Assistance Department decided to excise the term ‘Backward Class’ from the names of its government hostels and rechristen them after revered historical figures. While the move to replace them with names that evoke dignity and achievement is, on the face of it, a step towards psychological emancipation, it is also a reminder of a familiar tendency in public policy: to mistake symbolism for substance. Across Maharashtra, more than 400 such hostels house thousands of students from rural, tribal and economically weaker backgrounds. For many, these institutions are not mere lodgings; they are the first foothold in an unfamiliar urban landscape, the fragile bridge between deprivation and opportunity. If India’s promise of social mobility is to mean anything, it must begin in places such as these. Sobering Reality But the reality within their walls is sobering. In numerous hostels, access to clean drinking water remains erratic; during the punishing summer months, students rely on water tankers. Sanitary facilities are often in disrepair, with broken drainage systems and irregular cleaning. Food, a basic determinant of health and cognitive ability, is frequently reported to be of poor quality, nutritionally deficient and sourced from substandard supplies. Regular health check-ups are rare, and medical emergencies are handled with alarming uncertainty. These are not minor administrative lapses. They strike at the heart of what ‘social justice’ purports to achieve. A system that promises uplift but delivers neglect risks entrenching the very inequalities it seeks to erase. The contradictions extend beyond infrastructure. In the name of safety, some hostels lack even basic surveillance, while others deploy it in ways that constrain students’ autonomy. Communication between staff and residents is often strained, marked by indifference rather than empathy. Urban hostels, predictably, fare somewhat better. Rural ones lag far behind, reflecting the broader unevenness of state capacity. More troubling still is the creeping culture of control. Under the guise of discipline, students are discouraged and sometimes explicitly threatened from participating in social or political movements. This is a sharp departure from the historical role these hostels once played. They were incubators of ideas, crucibles of leadership and, at times, engines of social change. It was in such spaces that B. R. Ambedkar’s exhortation of “Educate, Agitate, Organize” found its most fertile ground. Education, in this conception, was never meant to be a narrow accumulation of degrees. It was a means to awaken critical consciousness, to challenge hierarchy and to imagine new social arrangements. To strip hostels of this spirit while polishing their names is to honour Ambedkar in form while neglecting him in substance. The government’s decision to rename these institutions after great icons underscores this tension. Names can inspire, but they also impose a standard. A hostel that bears the name of a social reformer or national leader implicitly promises to embody the values associated with that figure. When the infrastructure falls short, the tribute rings hollow. Meaningful Reforms What, then, would constitute a more meaningful reform? The answer is neither obscure nor prohibitively expensive. Dedicated funding for infrastructure upgrades is a starting point. Annual social audits could ensure accountability, while student representation in management would bring much-needed responsiveness. Regular health services and counselling, nutritional monitoring of meals, and access to digital libraries and competitive-exam guidance would transform these hostels from mere shelters into genuine platforms for advancement. The sums involved are modest when set against the scale of public expenditure. Governments routinely announce schemes worth thousands of crores. That a comprehensive plan to improve institutions affecting thousands of vulnerable students has yet to materialise suggests a failure not of resources, but of prioritisation. To be sure, language is not trivial. The removal of a term that connotes backwardness may, over time, chip away at internalised hierarchies. But it cannot substitute for clean water, safe sanitation or intellectual freedom. Nor can it compensate for a system that disciplines initiative rather than nurturing it. The deeper question is whether social justice is understood as a matter of optics or outcomes. If it is the former, then renaming hostels is progress enough. If it is the latter, then the task is far more demanding. It requires policy-level resolve, administrative competence and, above all, the willingness to confront uncomfortable truths about the state of public institutions. For now, the risk is that the signboards will change while the lived experience remains stubbornly the same. Maharashtra’s students deserve better. A hostel, after all, is not merely a place to sleep. It is a university of life that shapes aspirations and builds resilience.

Gold, luxury cars, lavish life

‘Pami Guru’ wows followers with MPs and police at darbar

 

Kalyan: Following the high-profile Ashok Kharat case in Nashik, the emergence of the ‘Pami Guru’ scandal in Kalyan has sent shockwaves across the state. Allegations of blind faith, financial exploitation, and potential political-police collusion have intensified public concern.

 

Viral videos circulating on social media show the self-styled transgender spiritual leader, known as ‘Pami Guru,’ flaunting a luxurious lifestyle. Footage displays the guru adorned with heavy gold jewelry, showcasing palatial homes and a fleet of expensive cars, including seven Fortuners and four Thars, claimed to be personally owned. This ostentatious display is believed to be a calculated attempt to impress and influence followers.

 

Adding to the controversy is the “token system” for personal visits. According to information shared by the guru, meetings are scheduled for Tuesdays and Fridays, with 200 tokens distributed on Mondays and Tuesdays respectively. This suggests that at least 400 people visit the site weekly. Critics argue that this system indicates a well-structured “business” under the guise of spiritual guidance, rather than mere devotion.

 

Visitors reportedly seek help for highly sensitive personal issues such as infertility, employment challenges, and family disputes. Accusations have emerged that these individuals are being misled and financially exploited under the pretext of “miraculous solutions.”

 

Political Dimension

The scandal has also drawn a political dimension. A viral video shows Bhivandi MP Suresh Mhatre, also known as ‘Balya Mama,’ meeting the guru, raising questions about indirect political backing. Given the involvement of political figures in the Nashik case, speculation is growing over potential influences behind ‘Pami Guru.’

 

Serious questions have been raised regarding the role of local police. Some viral clips show police officers, including traffic officials, visiting the guru and even presenting personal issues while in uniform. In one shocking video, a traffic police officer from Vasai is seen placing his uniform belt and shoulder insignia aside during a prayer ritual, with visible cash notes, raising concerns about the integrity of the force.

 

Despite the gravity of the situation, no concrete action has been reported, prompting local outrage and demands for immediate investigation. Citizens are questioning whether authorities are unaware, neglecting their duty, or acting under external pressure. The lack of formal complaints has further fueled speculation about fear or suppression of public voices.

 

Maharashtra’s strict anti-superstition laws exist to prevent such exploitation, yet the continued operation of this large-scale system raises questions about enforcement gaps. The ‘Pami Guru’ case highlights the fine line between faith and fraud particularly when devotion is monetised with “token numbers,” turning belief into business.

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