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By:

Shoumojit Banerjee

27 August 2024 at 9:57:52 am

Classroom of Courage

In drought-scarred Maharashtra, a couple’s experiment in democratic schooling is turning child beggars into model citizens In the parched stretches of Maharashtra, from Solapur to the drought-hit villages of Marathwada, a modest social experiment has quietly unfolded for nearly two decades. It is neither a grand government scheme nor a corporate-backed charity. Since 2007, the Ajit Foundation, founded by Mahesh and Vinaya Nimbalkar, has worked with children living at the sharpest edges of...

Classroom of Courage

In drought-scarred Maharashtra, a couple’s experiment in democratic schooling is turning child beggars into model citizens In the parched stretches of Maharashtra, from Solapur to the drought-hit villages of Marathwada, a modest social experiment has quietly unfolded for nearly two decades. It is neither a grand government scheme nor a corporate-backed charity. Since 2007, the Ajit Foundation, founded by Mahesh and Vinaya Nimbalkar, has worked with children living at the sharpest edges of society in Maharashtra. The foundation has become a home for out-of-school children, those who have never enrolled, the children of migrant labourers and single parents, and those who scavenge at garbage dumps or drift between odd jobs. To call their foundation an “NGO” is to miss the point. Vinaya Nimbalkar describes it as a “democratic laboratory”, where education is not merely instruction but an initiation into citizenship. The couple were once government schoolteachers with the Solapur Zilla Parishad, leading stable lives. Yet what they witnessed unsettled them: children who had never held a pencil, begging at traffic signals or sorting refuse for a living. Prompted by this reality, the Nimbalkars resigned their jobs to work full-time for the education of such children. Leap of Faith They began modestly, teaching children in migrant settlements in Solapur and using their own salaries to pay small honorariums to activists. Funds soon ran dry, and volunteers drifted away. Forced out of their home because of their commitment to the cause, they started a one-room school where Vinaya, Mahesh, their infant son Srijan and forty children aged six to fourteen lived together as an unlikely family. The experiment later moved to Barshi in the Solapur district with support from Anandvan. Rural hardship, financial uncertainty and the pandemic repeatedly tested their resolve. At one stage, they assumed educational guardianship of nearly 200 children from families that survived by collecting scrap on the village outskirts. Eventually, the foundation relocated to Talegaon Dabhade near Pune, where it now runs a residential hostel. Twenty-five children currently live and study there. The numbers may seem modest, but the ambition is not. Democracy in Practice What distinguishes the Ajit Foundation is not only who it serves but also how it operates. Within its walls, democracy is practised through a Children’s Gram Panchayat and a miniature Municipal Council elected by the children themselves. Young candidates canvass, hold meetings and present their budgets. Children maintain accounts and share decisions about chores, activities and certain disciplinary matters. In a country where democratic culture is often reduced to voting, the foundation’s approach is quietly radical. It treats children from marginalised backgrounds as citizens in formation. The right to choose — whether to focus on sport, cooking, mathematics or cultural activities — is respected. “We try never to take away what is their own,” says Vinaya Nimbalkar. Rather than forcing every child into a uniform academic mould, individual abilities are encouraged. A boy skilled in daily calculations may not be pushed into hours of bookish study; a girl who excels in cooking may lead the kitchen team. For children who have known only precarity, standing for election, managing a budget or speaking at a meeting can be transformative. On International Women’s Day, the foundation seeks visibility not just for praise but for partnership. If you are inspired by their mission, consider supporting or collaborating—your involvement can help extend opportunities to more children in need.

The Night the World Stood Still

Far more than an iconic boxing match, ‘Rumble in the Jungle’ was a spectacle of race, politics and redemption that turned Muhammad Ali into a global myth

It was October 30th, 1974, and the air in Zaire’s Kinshasa was thick not just with equatorial heat, but with expectation. Under the floodlights of the Stade du 20 Mai, 60,000 spectators roared as two men entered the ring. One was the most feared puncher alive; the other, a poet-warrior who had lost his title, his license, and nearly his soul. By dawn, the world had changed. Muhammad Ali, the challenger and underdog, had defeated George Foreman and, in doing so, reclaimed his crown as the greatest boxer - and perhaps the greatest sportsman - of all time.


The ‘Rumble in the Jungle’ (as the fight memorably came to be known) was never just a fight. It was a collision of cultures, a spectacle of politics and race played out in the heart of Africa, and a contest of brains against brute strength. For Zaire’s dictator, Mobutu Sese Seko, it was a propaganda opportunity. For Ali, it was a stage to prove that charisma, intelligence, and conviction could overcome raw power.


At 32, Ali was widely dismissed. He had spent three years in exile after refusing to serve in the Vietnam War, stripped of his heavyweight title and vilified by the establishment. Across the ring stood George Foreman, 25, unbeaten and terrifying. In the preceding year he had demolished Joe Frazier and Ken Norton - both men who had beaten Ali. Foreman was the embodiment of brute force; Ali, a relic of a bygone era.


Boxing experts predicted a massacre. The Las Vegas bookmakers had Foreman winning within three rounds. But Ali was never one to follow a script.


In the weeks leading up to the bout, Ali baited his opponent with a mixture of humour and psychology. “Your hands can’t hit what your eyes can’t see,” he taunted. The words would prove prophetic.


The fight began in the early hours of the morning to suit American television. As Foreman charged forward, swinging thunderous blows, Ali unveiled his secret weapon: the “rope-a-dope.” He leaned back against the ropes, absorbing punches with his arms and gloves, letting the elasticity of the ring do the work of defence. Each blow sapped Foreman’s strength.


By the seventh round, the younger man’s punches had lost their venom. Ali whispered, “Is that all you got, George?” Foreman, exhausted and bewildered, found himself facing an opponent who refused to fall. Then, in the eighth round, Ali sprang from the ropes, launching a blur of combinations. A right-hand landed flush. The invincible Foreman fell, knocked out for the first time in his career. Ali had defied the odds, his critics, and the limits of the human body.


For Africa, it was a moment of pride. A black man, derided and dismissed by Western sports writers, had conquered the world from African soil. For black America, it was a symbol of resilience. Ali, once stripped of everything for his beliefs, had reclaimed his glory on his own terms.


Culturally, the fight was groundbreaking. Organised by a young promoter named Don King and financed by Mobutu’s regime, it was the first truly global sporting event. An estimated one billion people watched it live on television - an unprecedented audience in 1974. Both fighters earned $5 million each, a fortune at the time.


For Mobutu, the spectacle was meant to showcase Zaire as the “beating heart of Africa.” He had poured resources into the event after his earlier cultural festival, ‘Zaire 74’ failed to make waves. Yet, the dictator’s propaganda backfired. The world saw not Zaire’s regime, but Muhammad Ali’s charisma.


Ali’s triumph transformed boxing. For years, the heavyweight division had been dominated by brute strength. The Kinshasa fight restored the value of strategy, timing and intellect. Ali’s rope-a-dope became a metaphor for endurance under pressure.


Ali was already a civil-rights hero and anti-war icon, a man who refused to fight a war he believed unjust. After Kinshasa, he became a global symbol of black pride and human dignity. Children in Lagos, Chicago and Karachi alike saw in him not just a champion, but a vision of what courage could look like.


The fight’s legacy endures in literature and film. Leon Gast’s ‘When We Were Kings,’ which won the 1996 Academy Award for Best Documentary, revived the magic of that night for a new generation. Half a century later, it remains the yardstick against which all great sporting moments are measured.


(The author is a political commentator and a global affairs observer. Views personal.)

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