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- In April, the opposition may lose its edge over BJP in Rajya Sabha
- NDA led by Modi has faced many embarrassments in Rajya Sabha in past few years
- This is expected to change soon
Come April, the opposition in the Rajya Sabha may lose its edge in the numbers game and the power to stall any government bill, as the ruling BJP-led NDA coalition is set to catch up with its rivals, though a clear majority will elude them for a while more.
As 58 MPs, including three Nominated and one Independent, are set to retire in April, the Rajya Sabha math is going to change. It is set to favour the National Democratic Alliance (NDA), and the trend may continue in the elections to the Upper House later too with the Bharatiya Janata Party (BJP) having solid majorities in a number of state assemblies, especially the ones it won after the 2014 Lok Sabha polls.
With this, while the Congress-led opposition’s numbers will come down to around 115 from the present 123, the numbers of the BJP, its allies and sympathisers together would climb to around 109 from the present 100-odd members.
And the gap, once wide enough to let the opposition invariably have its say, will keep narrowing further in the coming months.
Of the 55 retiring members (excluding those Nominated), 30 belong to the opposition camp while 24 belong to the BJP and allies. Of them, a large number of NDA candidates are set to return while the opposition will lose a chunk of its members.
As things stand now, the Congress-led opposition has 123 MPs (including 54 of the Congress) in a house of 233 elected members (apart from 12 Nominated), while the NDA has 83 members (including 58 of BJP) plus four Independents who support the BJP (these include MPs Rajeev Chandrashekhar, Subhash Chandra, Sanjay Dattatraya Kakade and Amar Singh).
Also, for all practical purposes, the All India Dravida Munnetra Kazhagam (AIADMK), that has 13 members in the Rajya Sabha, is also with the NDA. This means the NDA’s effective strength in the upper house of Parliament is 100.
The gap was wider till just a few months ago. This meant that during any battle between the government and the opposition in the Upper House over bills and major issues, it was the opposition that invariably had its way. The recent example was the triple talaq legislation that the opposition stalled in the upper house, demanding that it be referred to a Select Committee.
For over less than four years, the Narendra Modi government had faced quite a few embarrassments in the Rajya Sabha thanks to the majority of the opposition, forcing it often to take the money bill route to avoid a clash in the house. Under the Constitution, a money bill needs to be passed only in the Lok Sabha and the Rajya Sabha cannot stall it.
Also Read: For Modi, Road To 2019 Will Be Steeper
However, after April, the NDA will be in a far better position.
Of the 100 BJP-allies MPs, 24 are retiring. Which means, the government will be left with 76 MPs (including AIADMK). But at least 30 from the NDA are set to get re-elected. So the number will rise to 106. Add three members that the government would nominate to the upper house and the final NDA tally will roughly be 109 MPs.
Further, there are fence-sitters such as the Telangana Rashtra Samiti (TRS), the Indian National Lok Dal (INLD) and the YSR Congress, which are not virulently against the BJP and would not oppose the government unless for very compelling reasons.
Now, for the Congress and the rest of the opposition, they are set to lose 30 MPs (including one Independent, A.V. Swamy) through retirement and would be left with around 93 members. The Opposition may win roughly 22 seats, which means that its final tally after April is likely to be around 115 members.
The gap has clearly narrowed and the government may not be at the mercy of the opposition during crucial votes and can have its way in the Rajya Sabha if it musters its numbers by deftly wooing “floater” MPs.
The three newly-elected Aam Aadmi Party (AAP) members may remain equidistant from both the BJP and the Congress, though the party is friendly with some of the major opposition parties like the Trinamool Congress.
In an interesting development recently, the AAP actively participated in the opposition’s walkout and the day-long boycott of the Rajya Sabha over long intra-day adjournments of the Upper House by Chairman M. Venkaiah Naidu.
The AAP, which was not welcome at any opposition meetings earlier, particularly those held in Parliament House, was invited to speak at a joint opposition media interaction on the day. But nobody can be sure as to how long this bonding would last.
Partywise tally of those retiring in April-May from the opposition’s side include 13 from the Congress, six from the Samajwadi Party, three of the Trinamool Congress, two each of the Nationalist Congress Party and Biju Janata Dal and one each of the CPI-M, the Bahujan Samaj Party and the Jharkhand Mukti Morcha.
From the ruling side, 17 MPs of the BJP, three of the Janata Dal United, one of the Shiv Sena and two of the Telugu Desam Party (TDP) are retiring.
In terms of state-wise vacancies to be created in April, the highest number is from Uttar Prdaesh (9), followed by Maharashtra (6), Madhya Pradesh (5), Bihar (5), Gujarat (4), Karnataka (4), West Bengal (4), Rajasthan (3), Odisha (3), Andhra Pradesh (3), Telangana (2), Uttarakhand (1), Himachal Pradesh (1) and Chhattisgarh (1). IANS
Tenali Ramakrishna, or Tenali Raman as he is more popularly known is Birbal's equivalent in South India. A court jester and a scholar exuding great wisdom, Tenali Raman was known as one of the greatest courtiers in King Krishnadevaraya's court.
The Vijayanagar Empire ruled a large part of South India between 1336 and 1646. In the 16th century, the kingdom rose to prominence under the eminent leadership of King Krishnadevaraya. His continuous victories against his enemies ensured a successful and peaceful reign for his subjects. As a patron of art and literature, many crafts and cultural assets thrived in the empire.
Krishnadevaraya's beloved courtier, Tenali Raman is the finest example of the splendour of the Vijayanagar empire. He was born in Tenali, a town in Andhra Pradesh. He lived here until he lost his father, after which his mother brought him to Vijayanagar. He was discovered for his excellent wit and wisdom, and appointed in the court. He was one of the king's ashtadiggajas (collective name for the eight poets and scholars).
A statue of Tenali Ramakrishna near a Municipal Office in Andhra Pradesh Image source: wikimedia commons
Tenali Raman as a scholar, published great texts of wisdom, which have now become artefacts of the Kingdom of Vijayanagara. But his fame does not lie in these achievements. He is known for the mischievous jester that mythical folklore portrays him to be. Through stories, many writers have used jokes to impart wisdom and morals to many generations of people. The stories of Tenali Raman are almost legendary in the Southern peninsula.
Textbooks have been written with his moral stories in mind, and these days, many self-help book are also incorporating his wisdom. His most popular stories are, 'Mother Tongue', 'Cursed Face', 'Saluting the Donkeys' and many more. Through these stories, Tenali Raman, in some way, brought about social justice. Perhaps this is why he is most beloved by many people even today.
Keywords: Tenali Raman, Vijayanagar empire, Krishnadevaraya, Jester, Wisdom
It must be noted that different religions and societies in Southeast Asia have alternative narratives of Ramayana, one of the greatest epic.
Here are some of the versions of Ramayana!
Dasaratha Jakarta: The Buddhist Version
Interestingly, this version of Ramayana does not mention Ravana at all and in fact, there’s no mention of Sita’s abduction, too. In this version, Dasaratha is the king of Benaras and not Ayodhya. Also, Rama and Sita leaves kingdom and go to the Himalayas and not forests. Then, after twelve years, Rama and Sita return back to Benaras and get married.
Paumachariya: The Jaina Version
In this version, Lakshamana is the killer of Ravana and not Rama. Here, Rama is an ardent follower of Jainism, and so he cannot be the killer of Ravana. Also, this version states an army of warrior and not monkeys, as stated in Valmiki’s Ramayana. Another interesting feature of this version is that Ramayana is not shown as a villain, rather a magnanimous king and follower of Jainism.
Gond Ramayani: The Gond Version
Gond is an adivasi clan belonging from Madhya Pradesh in India. Interestingly, in this version, the story begins from where Valmiki’s Ramayana ended; when Sita is rescued from captivity. Also, Bhima, one of the Pandavas from the epic of Mahabharata, is mentioned in this version. Unlike Valmiki’s Ramayana, Rama is not the protagonist in this version.
Ramakien: The Thai Version
This is considered as Thailand's national epic, and is still taught in some schools in the country. In this version, Ravana is shown as a learned scholar and a noble king in this version. Also, Ravana’s pursuit for Sita is depicted as true love. There are a lot of similarities between this version of Ramayana and Valmiki’s version, but this version lays a lot of emphasis on Hanuman.
When a baby is born in an Indian household-they invite hijra to shower the newborn with their blessings for their blessings confer fertility, prosperity, and long life on the child. But when that child grows up we teach them to avert their eyes when a group of hijras passes by, we pass on the behaviour of treating hijras as lesser humans to our children. Whenever a child raises a question related to gender identity or sexuality they are shushed down. We're taught to believe that anything "deviant" and outside of traditional cis-heteronormativity is something to be ashamed of. This mentality raises anxious, scared queer adults who're ashamed of their own identity, and adults who bully people for "queer behaviour".
Hijras are a community of people who include eunuchs, intersex, and transgender people. They worship the Hindu goddess of chastity and fertility, Bahuchara Mata. Most hijras, but not all, choose to undergo a castration ceremony known as "nirvana" in which they remove their male genitalia as an offering to their goddess. The whole community is vibrant with hundreds of people with hundreds of ways of expression, the true identity of a hijra is complex and unique to each individual. In India, hijras prefer to refer to themselves as Kinner/Kinnar as it means the mythological beings who excel at singing and dancing.
Hijras worship the Hindu goddess of chastity and fertility, Bahuchara Mata.homegrown.co.in
The hijra community works systematically, the community separates itself from the outside world and teaches lessons to the young ones in secret. Each community has a guru and the other hijras are their disciples or chela. The "hijra ways of life" are taught to the disciples in a secluded environment where they leave their families and live with other hijras in the community. More often than not hijras are thought of as nothing different from transgender and often referred to as transgender; however, scientifically these two terms denote a different class of people. Hijras are a part of the whole community of people with various identities and of spiritual and cultural values meanwhile, transgender merely refers to those people whose gender identity differs from the sex assigned to them at birth, they are a part of the community and do not represent the whole community.
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Historically and culturally the community has existed in the Indian subcontinent as long as the civilization has existed. There are mentions of hijra in The Mahabharata, a holy book of Hindus. Shikhandi who was neither male nor female is a mythological legend. In another version of Mahabharata Arjuna, one of the Pandavas was cursed to be the third gender by Urvashi, when he refused to be sexually involved with her. In a story by Padma Purana, it is seen that Arjuna transforms into a woman to take part in Krishna's mystical dance which only women can take part in. The Hijra figures are prominent in Indian Mughal History as well, referred to as Khwaja Siras and known for their loyalty to the ruler, they worked as the sexless watchdogs of the Mughal harems. They held important positions in court and various facets of administration during Mughal-era India, from the 16th to 19th century. The Hijra community is a testament to the sexual diversity that is integral yet often forgotten in Indian culture.
If the whole hijra community was looked upon with enamour and respect in our history, what happened that when we come across the community we look at them with contempt and are filled with a mixture of negative, fear, laughter, and odd emotions. It's owing to the fact that under British Raj, the Criminal tribes Act 1871 hijras were criminalized and the law was made to eradicate the whole community. However, these acts were abolished by the Indian government after independence, and by 2014, India, Nepal, and Bangladesh all had officially recognized third gender people as citizens deserving of equal rights where the third gender means individuals categorizing themselves as neither male nor female. Even though the progress is slow but in 2015 Madhu Kinnar became the first hijra mayor in India was elected in the city of Raigarh.
ALSO READ: India's first Residential Transgender
Although the hijra community was revered by society and is invited to births and weddings for religious and spiritual ceremonies, they still become victims of abuse and discrimination. Violence and hate crimes against the community have become common. They are deprived of education, job opportunities, seating in restaurants, etc. leading them to live in poor conditions barely surviving. They often have to resort to begging and prostitution to earn a daily living. The government has tried to address this issue by introducing bills for the protection of the hijra community, with prison terms and other punishments for those offending them, but there is little to no less effect on the social stigma against the community.
In India, the hijra community comes under the umbrella term LGBTQ+ and we notice that they lack voice and representation when it comes to LGBTQ+ rights. We need to understand that when we fight for LGBTQ+ rights we fight for the whole community, we fight for hijras who have been victims of violence, hate crimes, and disrespect from none other than the people of our society. And although hijras are a part of the LGBTQ+ community as a whole, they have an independent subculture of their own. It is worth every effort to know about them, to study about them, to befriend them, and to smile at them for they are every bit of human as we are and they have nothing but blessings in their heart.