Ghaziabad: Commuters suffers as waterlogging deteriorates CISF Road stretch in Indirapuram
Notably, the CISF road is a major road that connects commuters to Noida, Indirapuram, National Highway 9, Mohan Nagar, and other areas.
The Ghaziabad municipal corporation officials said the road was not properly compacted during reconstruction, leading to the situation.
Residents said that the CISF road stretch behind the STP facility suffers major waterlogging during monsoon season. 'Water remains logged at the low-lying stretch behind the STP. It does not drain out and deteriorates the road surface. This scenario has ensued this monsoon season as well, and thousands of daily commuters are wading through the stretch, filled with water and muck. It is also becoming a major choke point during peak hours,' said Mohan Sangwan, a resident of Shakti Khand, Indirapuram.
Residents said that about 150-200 metres-long stretch, lying between the fuel pump station and the Kanawani culvert on the CISF Road, generally gets affected during rains.
Rahul Kumar, a commuter, said that commuters, especially on two-wheelers, find it very difficult to pass through the depleted stretch.
'The upper surface of the road has deteriorated in patches at several spots, and once there is heavy rain, the potholes are hard to spot. Commuters tend to slow down speed, and this results in traffic congestion. It is a regular feature here whenever there is rain,' Kumar added.
Officials of the Ghaziabad municipal corporation said that when the road was relaid after a water pipeline project was taken up in 2021-22, the compacting (that ensures a stable and durable foundation) was not done properly.
'Due to insufficient compacting of the road, the area has become low-lying, and the issue of stagnant water persists. The stagnant water has also deteriorated the road surface. A long-term solution is to rebuild the road stretch. However, we will get the issue checked so that commuters do not face issues,' said the corporation's chief engineer NK Chaudhary.
The CISF road connects commuters directly to NH-9 and has a number of residential high-rises adjacent to the four-laned road. It is a major road that is used by thousands of commuters to commute to Noida from Ghaziabad city and other trans-Hindon localities.
The Indirapuram township is now managed by the corporation after it was handed over to the civic agency by the Ghaziabad development authority under an MoU signed on September 6, 2024.
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Hindustan Times
2 days ago
- Hindustan Times
Ghaziabad: Commuters suffers as waterlogging deteriorates CISF Road stretch in Indirapuram
A stretch of the CISF Road located behind the sewage treatment plant (STP) complex in Indirapuram has become a headache for daily commuters due to waterlogging which has also deteriorated the road's condition. The CISF road is a major road that connects commuters to Noida, Indirapuram, National Highway 9, Mohan Nagar, and other areas. Notably, the CISF road is a major road that connects commuters to Noida, Indirapuram, National Highway 9, Mohan Nagar, and other areas. The Ghaziabad municipal corporation officials said the road was not properly compacted during reconstruction, leading to the situation. Residents said that the CISF road stretch behind the STP facility suffers major waterlogging during monsoon season. 'Water remains logged at the low-lying stretch behind the STP. It does not drain out and deteriorates the road surface. This scenario has ensued this monsoon season as well, and thousands of daily commuters are wading through the stretch, filled with water and muck. It is also becoming a major choke point during peak hours,' said Mohan Sangwan, a resident of Shakti Khand, Indirapuram. Residents said that about 150-200 metres-long stretch, lying between the fuel pump station and the Kanawani culvert on the CISF Road, generally gets affected during rains. Rahul Kumar, a commuter, said that commuters, especially on two-wheelers, find it very difficult to pass through the depleted stretch. 'The upper surface of the road has deteriorated in patches at several spots, and once there is heavy rain, the potholes are hard to spot. Commuters tend to slow down speed, and this results in traffic congestion. It is a regular feature here whenever there is rain,' Kumar added. Officials of the Ghaziabad municipal corporation said that when the road was relaid after a water pipeline project was taken up in 2021-22, the compacting (that ensures a stable and durable foundation) was not done properly. 'Due to insufficient compacting of the road, the area has become low-lying, and the issue of stagnant water persists. The stagnant water has also deteriorated the road surface. A long-term solution is to rebuild the road stretch. However, we will get the issue checked so that commuters do not face issues,' said the corporation's chief engineer NK Chaudhary. The CISF road connects commuters directly to NH-9 and has a number of residential high-rises adjacent to the four-laned road. It is a major road that is used by thousands of commuters to commute to Noida from Ghaziabad city and other trans-Hindon localities. The Indirapuram township is now managed by the corporation after it was handed over to the civic agency by the Ghaziabad development authority under an MoU signed on September 6, 2024.
Scroll.in
13-08-2025
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Himachal wedding between two brothers and a woman challenges ideals about marriage, love and consent
In July, the Trans-Giri region of Sirmaur in Himachal Pradesh hit the headlines when two brothers married a single woman in a traditional wedding ceremony attended by hundreds of guests. The marriage sparked a debate in India. The brothers, who belong to the Hatti tribal community, had participated in 'jodidara' – a local custom of fraternal polyandry that allows brothers to marry and live with one woman. While polyandry is not new to the region, the attention it received – and the circulation of videos and images of the event on social media – raised a larger question about the role of tradition in modern times, especially when it involves marriage, gender and transgresses legal norms. Polyandry has been a part of India's cultural history for centuries. In India's Himalayan regions – the focus of my PhD research on gender, marriage and sexuality – fraternal polyandry was primarily undertaken to prevent the subdivision of scarce land among male siblings and to ensure that family labour was pooled. But polyandry is not limited to the Himalayan region. Anthropologist Paul Hershman, in his ethnography of rural Punjab, documents a version of polyandry among Jat Sikh families in which a woman is married to several brothers, for similar material economic ends. In such communities, polyandry was a survival strategy in a challenging environment tied directly to landholding practices and kinship values. The lower sex ratio of women was also a reason for this kind of marriage. The oldest brother would be defined in a legal sense as the husband, but all brothers would share in the economic, sexual and parental roles played by the wife. In time, a clutch of socio-legal and demographic shifts have contributed to the decline of polyandry in these regions. The introduction of the Hindu Marriage Act, 1955, banning the practice, was among the most pertinent. Moreover, changes in inheritance laws requiring that property be divided equally among male siblings made it no longer economically necessary to have a relationship with several brothers. Though polyandry is not recognised under the formal Hindu Marriage Act, tribal communities such as the Hattis have continued with their own set of customs and traditions relating to marriage and inheritance. The government has extended protection to these customs by permitting such traditions to continue in tribal areas. In areas such as Sirmaur, polyandrous unions, though not formally registered, are socially accepted and have been given informal legitimacy when it comes to family rights and property matters. What is particularly interesting about last month's marriage in Sirmaur is its visibility and the language of consent, along with a modern vocabulary of emotional understanding, equality and consent. When interviewed by local and national media, Sunita, the wife, confidently stated that this was her choice. She had a mutual commitment to both men, she said, and she understood their relationship was based on mutual care and responsibility. This demonstrates a modern awareness of partnership, emotional labour and shared obligations. This change indicates a larger shift in the social understanding of relationships for tribal communities. Consent is no longer silent or assumed: it is verbal, claimed and asserted publicly. This understanding of those who participate in this marriage seems different from the way it would have been, even a generation ago. The brothers too spoke directly about ' sensitivity', 'mutual respect' and 'emotional balance'. The modern framing of this relationship as one of mutual choice and emotional negotiation demonstrates how even longstanding customs can evolve, absorbing new values within the purview of older structures. Tradition is being reimagined. Sunita's statements have become a topic of debate, particularly among those who see her marriage as a welcome public show of agency within a customary arrangement often denounced as backward. It calls into question whether polyandry and related practices actually allow women to exercise power against the norms of patriarchy. In a national context in which Hindu monogamous marriage has become the normative legal and moral framework, practices like polyandry are simply framed as 'being against Indian culture' or 'a shameful act'. Polyandrous marriages challenge a singular understanding of Indian family norms. There is also an unsettling communal understanding of the practice, as if it is an extension of polygamous marriages permitted for Muslims. The marriage between Sunita and the Negi brothers compels us to ask: are our laws capable of accommodating the fluid realities of love and kinship that live outside the nuclear family? Can we imagine justice not just through conformity but in the recognition of a multiplicity of lived experiences? Most importantly, can we respect forms of consent that are produced and reproduced from within a community and its traditions?
Time of India
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Punjab CM lays foundation for waste treatment plant at Dera Sachkhand Ballan
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