200 years after inception, north India's oldest church breaks from English-only past with first Hindi service
St John's Church in Meerut, a historical landmark built by the British, held its first Hindi prayer service, marking a significant shift from its English-only tradition.
MEERUT: Two centuries after it was founded to serve a British military garrison, St John's Church in Meerut — believed to be the oldest church in North India built by the British — conducted its first-ever
Hindi prayer service
this week, a quiet but potent shift from its longstanding English-only liturgical tradition.
The timing was deliberate: the inaugural service was held on Sunday, a day after the anniversary of the 1857 uprising that began in this very city, and which forever changed the trajectory of British rule in India.
Set behind a curtain of tall trees and colonial-era facades, St John's Church is not just a religious structure but a repository of layered histories. Its weathered plaques commemorate lives lost during the mutiny; its pews and gothic style windows speak to a design language imported from across the sea but rooted in the heat and dust of the Gangetic plains.
Completed in 1822 and consecrated two years later by Bishop Reginald Heber — who travelled from Kolkata (then Calcutta) to Meerut over three arduous months, part of it on elephant back — the church was conceived as a spiritual outpost of the empire, designed in the classical Palladian style.
Today, that same building, with its high ceilings, marble baptistery, and once-grand pipe organ, witnessed a different kind of milestone.
'What better occasion than the anniversary of the 1857 rebellion — which began here in Meerut on May 10—to introduce a service in the language of the people?' said Reverend Rinvi Noel, the church's presbyter in charge. 'It opens the doors of this historic space to Hindi-speaking Christians while continuing our English services as usual.'
The decision, however, did not come without deliberation. Long-standing church members, particularly from the old families or hailing from non-Hindi speaking states, were hesitant about altering the church's English-only tradition.
'This church is steeped in history and its English service is part of that heritage,' said a member on condition of anonymity. 'Introducing a bilingual service felt like a compromise.
So, we opted instead for a separate Hindi service.'
Another member remarked, "Many army officers stationed here come from states where Hindi isn't commonly spoken, so offering services in English is more suitable for them."
For locals like Anuradha Masih, the announcement of service in Hindi came as a relief.
'I always wanted to be part of the worship here,' she said, 'but language was a barrier. It's wonderful that a Hindi service is now being offered — we're looking forward to participating.'
Yet for others, the shift marks a long-overdue recognition of the community the church now serves—no longer a garrison town, but a mixed, evolving urban population. Reverend Noel noted that several Christian families stationed temporarily in the Meerut cantonment had already expressed interest in attending the new service.
'Now, they are joining,' she said.
The symbolism of the moment is inescapable. On the very anniversary of the revolt that challenged colonial dominance, the church that once stood as a monument to that Empire made space for India's majority language. As Dr K K Sharma, head of the history department at Chaudhary Charan Singh University, put it, 'This church has always stood witness to major historical events. Today, it adds another chapter to that legacy.
The introduction of Hindi worship marks a symbolic culmination of Indian ownership.'
Indeed, the walls of St John's have held stories far older than this week's development. The church, built for Rs 56,000, was once attended by the likes of the Marquis of Hastings, then Governor-General of India. Its cemetery holds the remains of British officers and civilians, including Colonel John Finnis — believed to be the first British officer killed in the 1857 uprising. The inscription above the arched entrance reads: 'The first house of worship erected by the British in the then Upper Provinces of India.
'
Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles
Time of India
3 hours ago
- Time of India
Struggling with English? Top 10 hacks to master grammar
Mastering English grammar often determines the difference between mediocre and exceptional communication. While traditional methods emphasise rote memorisation of countless rules, modern language research reveals more efficient pathways to grammatical proficiency. The challenge is widely recognised: grammar consistently ranks among the most difficult aspects of English acquisition for non-native speakers, while even native speakers frequently struggle with advanced concepts. However, grammatical competence doesn't demand years of tedious study, it requires strategic, evidence-based approaches that accelerate learning while ensuring retention. These ten proven strategies synthesise linguistic research with practical teaching experience, offering a systematic blueprint for achieving grammatical mastery. Whether you're a professional seeking credibility in international business, a student preparing for academic success, or an individual pursuing personal language goals, these techniques transform grammar from an intimidating obstacle into a manageable skill set. 1. Build your foundation: Master the 8 parts of speech Every sentence relies on eight building blocks: nouns, pronouns, verbs, adjectives, adverbs, prepositions, conjunctions, and interjections. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like 5 Books Warren Buffett Wants You to Read In 2025 Blinkist: Warren Buffett's Reading List Undo Understanding these categories transforms grammar from abstract rules into logical patterns. Practice identifying these parts in simple sentences before tackling complex structures. In "The quick brown fox jumps," recognise "fox" as a noun, "quick" and "brown" as adjectives, and "jumps" as a verb. This analytical skill becomes automatic and forms the foundation for advanced grammar concepts. 2. Start simple: Perfect basic sentence structure Master the fundamental Subject + Verb + Object pattern before attempting complex sentences. Practice with simple constructions: "Students study grammar," "Teachers explain concepts," "Practice improves skills." Once this feels natural, gradually add modifiers and clauses. This progressive approach prevents confusion that results from tackling advanced structures too early. Understanding basic patterns also improves reading comprehension and error identification. 3. Harness memory tricks for stubborn rules Transform arbitrary rules into memorable patterns. Beyond "I before E, except after C," create personal memory devices. Group irregular verbs by similar patterns: "sing-sang-sung," "ring-rang-rung," "begin-began-begun." For apostrophes, remember: "If it belongs to someone, use an apostrophe before the S. If it's plural, just add S." Use "FANBOYS" (For, And, Nor, But, Or, Yet, So) for coordinating conjunctions and comma placement. 4. Train your ear through daily reading aloud Reading aloud engages multiple senses, reinforcing grammatical patterns through auditory learning. Your brain begins recognizing correct grammar naturally, similar to how children acquire language through repetition. Choose varied materials, news articles, fiction, academic texts, to expose yourself to different writing styles. Well-constructed sentences have natural cadences that become apparent when spoken. This practice also reveals awkward phrasing that sounds unnatural when vocalised. 5. Reinforce learning through daily writing practice Consistent writing transforms passive grammar knowledge into active skills. Start with brief exercises, journal entries, emails, or social media posts, focusing on specific grammar concepts you're learning. Set weekly goals for particular structures: practice relative clauses this week, parallel structure next week. Keep a log of recurring mistakes to identify error patterns and direct your study efforts efficiently. 6. Use technology as a learning tool, not a crutch Grammar checkers widely available in the market serve as valuable learning aids when used strategically. Instead of blindly accepting suggestions, analyse why the tool flagged specific text and understand the underlying principle. Create a personal reference by saving helpful explanations. Over time, you'll notice patterns in mistakes and develop awareness of common errors. However, remember that automated tools have limitations and may miss context-dependent errors. 7. Learn through imitation and analysis Identify writers whose style you admire and analyse their sentence construction. Pay attention to sentence variety, transitional phrases, and paragraph structure. Try rewriting their sentences using different grammatical structures while maintaining meaning. Transform passive voice to active voice, convert complex sentences to compound sentences, or experiment with combining ideas differently. This develops expression flexibility and expands your grammatical repertoire. 8. Conquer common mistakes that undermine credibility Focus on high-impact errors that immediately signal grammatical incompetence: they're/their/there confusion, its/it's mistakes, and subject-verb agreement errors. Create personalised rules for persistent errors. Remember: "it's" always means "it is" or "it has", if you can't substitute these phrases, use "its." For subject-verb agreement, identify the true subject by ignoring prepositional phrases: "The box of papers is on the desk." 9. Develop self-awareness through recording and playback Record yourself explaining concepts or having conversations, then listen for grammatical errors and awkward phrasing. This technique reveals mistakes that writing might hide, particularly with tense consistency and subject-verb agreement in spontaneous speech. Use targeted practice: describe daily routines (past tense), explain future plans (future tense and conditionals), or narrate current activities (present continuous). This develops fluency with specific grammatical forms. 10. Accelerate progress through expert feedback Native speakers, qualified tutors, or experienced teachers provide insights that self-correction cannot match. They identify subtle errors, explain nuanced rules, and prevent development of persistent bad habits that become "fossilised" through repetition. Seek feedback on both written work and spoken communication. Online platforms offer affordable, flexible grammar coaching that provides valuable course corrections and personalised guidance. Your grammar mastery action plan Combine these strategies systematically rather than attempting all simultaneously. Begin with foundation building (parts of speech and sentence structure), add daily practices (reading aloud and writing), incorporate technology wisely, and seek periodic feedback. Track progress through specific metrics: reduced errors in writing samples, improved assessment scores, or increased confidence in professional communication. Focus on clarity and effectiveness rather than perfect rule adherence. Remember that grammar mastery serves communication, not perfection. These strategies build practical skills that enhance your ability to express ideas clearly and confidently in any context, transforming grammar from an obstacle into a powerful communication tool. Ready to navigate global policies? Secure your overseas future. Get expert guidance now!
&w=3840&q=100)
Business Standard
4 hours ago
- Business Standard
JNVST Class 6 admission 2026: Registration begins at navodaya.gov.in
JNVST Class 6 admission 2026: The Navodaya Vidyalaya Samiti (NVS) has opened registrations for the Jawahar Navodaya Vidyalaya Selection Test (JNVST) 2026 for Class 6 admissions for the academic year 2026–27. Eligible students can apply online through the official websites, or The last date to apply for the JNVST Class 6 Admission 2026 is July 29, 2025. Jawahar Navodaya Vidyalayas (JNVs) are co-educational, fully residential schools affiliated with the CBSE board. Managed by NVS under the Ministry of Education, these schools are aimed at identifying and nurturing talented children, especially from rural areas. JNVs offer free education from Class 6 to 12, including boarding and lodging. JNVST 2026: Key dates Application Deadline: July 29, 2025 Phase 1 Exam: December 13, 2025, at 11:30 AM Phase 2 Exam: April 11, 2026, at 11:30 AM Summer Session Results: By March 2026 Winter Session Results: By May 2026 JNVST Class 6 admission 2026: Eligibility criteria To apply for Class 6 admission, students must meet the following conditions: Date of Birth: Student must be born between May 1, 2014, and July 31, 2016. Current Schooling: Student must be studying in Class 5 in the academic year 2025–26 in a recognised school. District Rule: Student must apply to the JNV located in the same district where they reside. First-Time Applicant: Student should not have appeared for JNVST previously. Additional admission guidelines Residence Proof: A valid residence certificate is required Educational Background: Students must have studied and passed Classes 3, 4, and 5 from a government, government-aided, or recognised school Rural Quota: 75 per cent of seats are reserved for rural students (those who studied Classes 3–5 in rural schools of the same district) Open Merit Quota: The remaining 25 per cent of seats are open to all, including urban students How to apply for JNVST Class 6 admission 2026? Here are the simple steps to apply for JNVST Class 6 admission 2026: Visit the official website, On the home page, click on the Class 6 application link under 'Important News' Register with the required details. Log in and fill out the application form. Upload the necessary documents and submit the form. Download and save the confirmation page for future reference. JNVST 2026 Exam pattern Mental Ability: 40 questions, 50 marks (60 minutes) Arithmetic: 20 questions, 25 marks (30 minutes) Language: 20 questions, 25 marks (30 minutes) Total: 80 questions, 100 marks Admission is strictly merit-based, and JNVs follow the three-language (regional, Hindi and English) formula while fostering national integration. For further details and updates, visit
The Wire
4 hours ago
- The Wire
The Novel and the Nation: Revisiting Phanishwar Nath Renu's ‘Maila Aanchal' 70 Years On
Literature plays a crucial role in shaping discourses of emancipation by offering a space to imagine freedom, challenge oppressive systems, and give voice to marginalised experiences. It documents lived experiences of oppression – be it colonialism, slavery, patriarchy, or class exploitation – and often portrays characters who resist or transcend these conditions. This makes literature a vehicle for critiquing injustice and proposing alternatives. For understanding the past, and therefore the present, it is often important to look at novels as a repository of a discourse particularly in addition to sources such as archives, which do not simply preserve and store historical knowledge, but also represent the memory of a certain discourse complete with its own silences. It is in this context that Phanishwar Nath Renu, a prominent figure in post-independence Hindi literature, is relevant even today. Renu's novels and short stories appeared as a powerful tool of social emancipation by foregrounding the lives, struggles, and agency of India's rural poor, Dalits, tribals, and marginalised communities – groups often ignored in mainstream narratives. The determination to not hide the ills of the society His works, particularly the celebrated novel Maila Anchal (1954) are vital in shaping vernacular discourses of emancipation rooted in local realities rather than elite, urban ideologies. While Renu's writings, including Parti Parikatha and Maare Gaye Gulfam, all occupy their own niche space in India's literary history, the novel this article is concerned with is significant for its engagement with the making of an independent India and its focus on a region in Bihar i.e. Purnea (Kosi), gaining it the epithet of the first 'regional novel'. Growing up in times when nationalism has been reduced to loud, violent and vengeful calls, with history being used as a checklist of avenging wrongdoings; imagined or exaggerated, what stands out in Renu's work is the determination to not hide the ills of his society. It is perhaps the most important part of Renu's work, captured in the titular line. Written merely seven years after India gained independence from British rule, Renu pointed to the many ' daag' (stains) on Bharat Mata's aanchal – of communalism, casteism, segregation and inequalities besides of superstitious beliefs and absolute lack of rationality. It also expressed a concern for many unfreedoms that plagued (or plagues) Indian society after achieving formal independence. The novel follows the last few years of the freedom movement in 'Marygunj', a fictional village placed in the very real Purnea district of Bihar. The name of the village itself carries traces of colonialism and the influence of the 'indigo sahebs'. The story begins with Martin's wife Mary falling prey to the might of malaria. Her death leads him to realise the need for a hospital in the village. Thus enters Dr. Prashant or ' dagdar babu', the closest to a titular character in the traditional sense, to conduct research on malaria, kalaazar and other epidemics plaguing the region. The doctor becomes an entry point to understand the village and its politics. The narrative surrounding his 'origin story', not knowing his birth parents and therefore his caste, gives insight into the caste-based identification embedded in the social landscape to determine social value. The arrival of a young doctor, Prashant, symbolises hope and reform. But Renu doesn't romanticise state intervention – he shows how bureaucracy, corruption, and caste prejudices undermine development efforts. Emancipation, Renu suggests, cannot be outsourced to institutions. It must be internally driven by the agency of the community itself. Through this fictionalised 'Maryganj', Renu offers a narrative rich with descriptions of villages situated in the Kosi region of Bihar. That disease, particularly malaria, caused catastrophe in the region was not simply a fictionalised literary trope. The District Gazetteer of Purnea (1963) referred to its inhabitants as 'weak and devoid of stamina owing to the malarious climate.' It brings two points to the fore – first, geographical location of the region plays a crucial part in its cultural and social life. Regional history is marked by flooding of the Kosi (referred to as the cruel, angry sister of Ganga in folk tales), the floods combined with issues of drainage and lack of embankment, bringing a bout of epidemics like Malaria and cholera. Traversing the hegemony of standardised Hindi An 'East India Gazetteer' talks of the Purnia region with 'advantages of soil and climate such that it was considered one of the most productive in the province of Bengal', but the continued association of 'diseased' towns led to removal of civil authorities in 1815 to healthier stations. Second, it points to an important facet of colonialism through which it imposed certain negative characteristics as intrinsic to the landscape of the colony. The Orient was seen as different and opposite to the West or the 'Occident' such that the negative tropical attributes of the colonised land and environment came to be seen as affecting Europeans negatively – leading to debility or death, and creating the space for 'civilisational reforms'. A 1949 book, 'Bihar: The Heart of India', puts it succinctly, the opening lines on Purnea being – ' Na zahar khao, na mahur khao. Marna hai to Puraniya jao. '. Though Maila Aanchal is now seen as one of the greatest Hindi novels, at the time of its publication it was accused of several 'impurities', something that Renu compiled and published as an additional advertisement for the novel. This included the claim that the work did not contain a single sentence in 'pure' Hindi; the collection of folk songs and of 'corrupted' words all of which was seen as unsuitable for literature. A significant portion of the dialogues and conversations are in Bhojpuri, Maithili and Magahi which has come to be recognised as one of the most distinctive strengths of this novel. Renu has written how his characters would have spoken their words, traversing the hegemony of standardised Hindi. The village is divided into different 'tolas' or segregated living spaces for different castes. These areas do not just vary in their spatial nature but also in the type of language spoken by its residents. These fine differences in speech are used by Renu to particularise his characters. The Sanskritised, 'pure' Hindi was in fact alien to the villagers, as shown in a scene where a character, Baldev Yadav, receives a letter in Hindi from a Congress party secretary. He asks a young man to read it out to the villagers, but it seems meaningless to the villagers and they insist that the boy explain it. So, words like high court become haikot; injection becomes jakshain; district board is distibot; meeting is mitin. These aren't mere misspellings, rather words that look corrupt but match how the word is pronounced in the region. So, in spelling words how they sound Renu breaks the standard literary language and brings a realistic tone of local speech and linguistic patterns to his work. Phanishwar Nath 'Renu'. Photo: Social media Songs associated with Holi and seasonal changes ( phag, jogira, purvi ), songs sung at birth ( sohar ), marriage ( nachari ) and mourning ( samadaun ) find a place through incorporation of the oral traditions within the narrative of village life in Maryganj. The festival of Holi becomes a site for the inversion of the sociopolitical order through songs ( jogira ) which are used to point to the hypocrisy of the purity – pollution associated with the caste hierarchy. A Brahmin accepting water or food from a person deemed to be 'low-caste' is seen as an instance of 'pollution' but a lower-caste woman's sexuality is seen as something he can access easily with acceptance under the Brahmanical ideological structure. 'Arey ho budbak babhbna, arey ho budbak babhna ….jolaha dhuniya teli telaniya ke piye na chhual paniya. Chumma leve mei jaat nahi re jaye!' (Translation: 'You foolish Brahmin You would not drink water touched by a weaver, washerwomen, even oil-presser's wife, but you have no problem kissing them.' Renu brings the subaltern rural subject to the centre of literary discourse. His characters are not passive victims but complex, resistant, and rooted in their local cultures. He uses local dialects (Maithili, Bhojpuri), folk traditions, and oral storytelling to preserve their voices. This linguistic and cultural inclusivity in literature is itself an emancipatory act – it affirms the value of local knowledge, resisting linguistic and cultural homogenisation. An act of resistance to the idea of 'purity' in the dominant Hindi literature Hence Renu's work is an act of resistance to the idea of 'purity' in the dominant Hindi literature of the period. And much like 'Aadha Gaon' of Rahi Masoom Raza, he decided not to give faux tongues of 'pure language' to his characters in the novel. The everyday functions of a caste-based order are made explicit through the focus on commensality. Brahmins refused to eat in a public feast unless separate arrangements were made for them; the Rajputs and Kayasthas would not eat in the same row as the Yadavs, who in turn would refuse to eat with Dhanuks. Ambedkar's conception of graded inequality as characteristic of the caste system in India, where the castes exploited by the 'upper' castes seek to dominate those placed lower than them in the caste hierarchy, is notable. Renu was a key figure in the Aanchalik (regionalist) literary movement, which emphasised local landscapes, dialects, and everyday life. His use of social realism allows him to document not just hardship, but also community resilience, folk wisdom, and indigenous forms of resistance. The work highlights that folk songs, idioms, festivals, and oral traditions are not decorative – they are central to the community's survival and moral compass. These cultural elements act as tools of resistance to cultural erasure and state-imposed modernisation. The portrayal of this village is important as it does not resort to painting a quaint, serene countryside based on difference, distance or nostalgia. Influenced in large part by Gandhi, the imagination of the Indian village during the nationalist struggle, came to be seen as the repository of traditional Indian social life. In Gandhi's view, village life embodied the very essence of India, while the emergence of modern urban centres symbolised Western dominance and colonial control. As a result, he believed that true swaraj, or self-rule, could only be achieved by revitalising India's village communities and restoring their civilisational strength. What Gandhi highlighted as the 'essence of civilisation' is primarily what Ambedkar critiqued about the village society – 'The Hindu society insists on the segregation of the untouchables. The Hindu will not live in the quarters of the untouchables and will not allow the untouchables to live inside Hindu quarters… It is not a case of social separation, a mere stoppage of social intercourse for a temporary period. It is a case of blatant territorial segregation… every Hindu village has a ghetto..'. The village life came to be romanticised in novels as opposed to the hustle-bustle of 'town life'. Renu however doesn't characterise it as an unchanging, generalised character of rural India but infuses it with specifics which are useful in their insights and reminiscent of a village study. His characters are not idealised possessors of antique virtues or fundamental goodness. Renu does not stand with Gandhi's model of the Indian village as a singular cognitive unit, a republic of sorts but bares it as an entity divided along class, caste and gender lines with prejudices shaping the contours of different identities and the social formations. The villagers of Maryganj have the word Suraaj i.e. Swaraj on the tip of their tongues – Gandhi ji has promised so, he will bring it about. The phenomenon of Gandhi, something which the historian Shahid Amin has written extensively about, in the eyes of the 'subaltern' or non-elite in rural India can also be gauged in this novel. 'Gandhi mahatma' is evoked often, not only by Congressmen but by villagers who have heard of him through others. Renu questions the penetration of these values of the freedom struggle and whether the Congressmen were actually able to take their ideas to the 'masses' beyond words, concluding that ' suraaj' has not reached the minds of the nation's citizens. Or at least not in the manner the Mahatma would have thought of. However, in more ways than one, Renu, instead of glorifying Western-style progress or industrialisation, proposes a model of alternative modernity – one that respects rural wisdom, collective solidarity, and ecological harmony. This questions dominant notions of development and emancipation tied solely to urbanisation or capitalism. Renu's political experience helps him reshape the discourse of emancipation Renu's personal life and the politics he practiced cannot be divorced from his writing. An active participant in the 1942 Quit India Movement, he was jailed for the same. Having completed his matriculation from Nepal he also participated in the movement against monarchy and for the establishment of democracy in the country. In his essay titled 'The role of the Writer in the making of the Nation' published in 1957, Renu wrote that being 'enslaved by the coloniser' was the main problem during the freedom struggle, and as an independent nation the main issue is that of building a nation. Modernity which was to bring about independent thinking and independent power to the individual has not happened even 10 years after independence. Thus his political experience helps him reshape the discourse of emancipation by primarily validating rural life and subaltern subjectivity with a subterranean yearning demanding a challenge to caste and class oppression. And the text also offers a bottom-up vision of freedom tied to social justice and cultural authenticity. A testimony of Renu's conviction was further seen during the Emergency when he wrote to the President returning his Padma shri, particularly after the violence meted out to the protests led by Jayaprakash Narayan (JP). In his letter Renu strongly protested saying 'How long will the government, of which you are the President, continue to try to suppress the will of the people using violence and state repression? In such a situation, this honour of 'Padma Shri' has become ' Paap shri' (a sin) for me'. The novel's themes become particularly important when 76 years after Independence, the Chief Justice of 'modern' India publicly states his belief in and propagates to the nation, ayurveda and ayurvedic medicines. It necessitates questioning political propagation in the garb of 'personal choice' when religious superstition and lack of access to quality health services continues to impact everyday life of more than a billion in the country. When the everydayness of irrationality seeks to normalise harking back to ancient glory, of 'reclaiming' civilisational (reducing the Civilisation to 'Caste Hindu' values) – pillars of the state actively legitimising it, it increases the urgency to remember the tenets of independence and voices documented in the Maila Aanchal. In a letter to JP, Renu highlighted his dissonance with this 'free' country. He wrote – '…a few days ago someone said to me that there's a difference between the prisons of colonial India and that of free India. Well indeed, Purnea Jail can be an example of this 'independent' India of our present where even human beings have become animals. Maybe out of one thousand one hundred and twelve prisoners, even one person cannot be termed healthy. Maybe hell is like this… what is the difference between 1947 and 1972?' And what indeed is the difference between 1947, 1972 and 2025, as thousands of people remain as undertrial prisoners in different jails across the country. Many of these are young minds arrested for protesting against unequal citizenship laws and for demanding the freedom to be and the freedom to become across university campuses in India. In the novel, after the achievement of independence in 1947, the Adivasis of Santhal regions are disillusioned as they continue to grapple with local oppressors, and the state and its justice systems continue to be dominated by upper castes. The constitutional promise of justice appeared hollow when it remained structurally denied. The contradictions of unfreedoms in a 'free' nation continues to make this novel relevant. Stories exposing deeply embedded inequalities which persist even after independence In Maila Anchal, Renu critiques feudal oppression, caste discrimination, and bureaucratic apathy. His stories expose how deeply embedded inequalities persist even after independence, pointing out that political freedom did not automatically translate into social justice. Unlike didactic or revolutionary narratives, Maila Anchal doesn't offer a grand solution. It presents partial, fractured progress, emphasising that emancipation is slow, contested, and deeply contextual. Renu's writing, rooted in the reality of rural India, speaks directly to the need for social justice, making him an important voice in the literary canon of Indian writers committed to egalitarianism. His characters often embody the hope for a more just society, even if it is only reflected in small, personal victories. What we can borrow from Renu is a simple virtue called empathy. Renu's deep empathy for the marginalised and his understanding of the complexities of rural life reflect his belief in an egalitarian society. It is time for the Republic to stick to it with the necessary sense of urgency. The writer has an MA in modern history from Jawaharlal Nehru University and currently works with Oxford University Press. The Wire is now on WhatsApp. Follow our channel for sharp analysis and opinions on the latest developments.
