Villagers lay siege to private dairy processing plant in Erode
Claiming that a private dairy company's processing plant in Katha Kinaru village, near Avalpoondurai, was discharging untreated chemical waste into the open, causing groundwater contamination in nearby villages, residents besieged the facility on Wednesday night.
Villagers alleged that the plant had consistently failed to follow environmental regulations, adversely impacting the local population. They also claimed the facility was contributing to severe air pollution, resulting in respiratory issues. Foul-smelling air filled with dark dust particles had made it unbearable to stay indoors, they said. Despite repeated complaints, no action was taken by the plant's management, prompting them to protest. Unable to sleep due to the pollution, residents gathered at the plant's entrance around midnight and staged a sit-in demonstration.
Initially, a non-Tamil-speaking North Indian worker from the plant attempted to negotiate with the protesters, which was met with strong opposition. Later, Tamil-speaking management representatives arrived and tried to pacify the crowd.
Subsequently, Modakkurichi police arrived at the scene and held discussions with the villagers. The police questioned the timing and nature of the protest and advised the residents to file a formal complaint with the District Collector or the Pollution Control Board. Later, the protest was withdrawn.
Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles
India Today
5 hours ago
- India Today
From Mirpur to Manchester: How Pakistan's honour culture fuelled Britain's grooming gang crisis
Across British cities from Rotherham to Rochdale, Telford to Newcastle, organised networks of predominantly Pakistani-origin men have exploited thousands of children, leaving behind a trail of shattered lives and institutional humiliation. This crisis cannot be understood merely as opportunistic criminality, but rather as the logical outcome of specific cultural attitudes that travelled from Pakistan's conservative heartland to Britain's vulnerable story begins not in Britain's northern industrial towns, but in the villages and cities of Pakistan itself, where deeply embedded notions of honour, female subjugation, and religious supremacy create psychological frameworks that render certain categories of people—particularly non-Muslim girls and women—as legitimate targets for exploitation. These attitudes, refined over generations in Pakistan's patriarchal society, found fertile ground among diaspora communities in Britain, where they encountered vulnerable children failed by institutions too paralysed by political correctness to offer adequate The staggering scale of systematic abuse The numbers reveal the true magnitude of this cultural catastrophe. Pakistani-origin men are up to four times more likely to be reported for child sex grooming offences than the general population in England and Wales. The perpetrators behind Britain's most notorious child abuse scandals—involving an estimated 1,400 children in Rotherham alone, with victims as young as 11—were overwhelmingly of Pakistani heritage. These statistics represent not isolated incidents but systematic patterns of exploitation that continued for decades whilst authorities turned blind the broader global context of child sexual abuse, where UNICEF documents approximately 90 million children having experienced sexual violence worldwide, the Pakistani grooming gang phenomenon stands out for its organised nature, cultural specificity, and institutional enabling. Unlike random acts of abuse, these networks operated with sophisticated recruitment strategies, economic infrastructure, and community protection that allowed systematic exploitation to flourish in plain organised nature of these crimes distinguishes them from other forms of child sexual abuse. Victims were not randomly selected but systematically targeted based on specific vulnerabilities that Pakistani cultural conditioning had taught perpetrators to identify and exploit. Working-class white girls in care homes, from broken families, or living in poverty became preferred targets precisely because they occupied the lowest positions in imported honour Mirpur origins: Where cultural pathology takes rootUnderstanding how such systematic abuse became possible requires examining its cultural origins in Mirpur, a city from which the majority of British-Pakistanis trace their ancestry. Though technically part of Pakistan-occupied Kashmir, Mirpur's inhabitants share the customs, language, and cultural attitudes of Pakistan's Punjabi majority, creating a specific strain of South Asian patriarchy that would prove particularly toxic when transplanted to British represents a cultural ecosystem where Islamic fundamentalism intersects with primitive tribalism and violent misogyny. Within this worldview, women exist as male property, requiring constant supervision and control. The concept of female 'honour' becomes central to family and community standing, with any perceived transgression potentially resulting in violence, social ostracism, or death. This creates psychological frameworks where women who fail to conform to strict behavioural codes are viewed not as individuals deserving respect, but as dishonoured entities available for Mirpuri culture mandates that 'honourable' women maintain strict segregation from male society, limiting their visibility in public spaces and social interactions. Islamic modesty requirements that demand female covering to prevent harassment further reinforce the notion that women bear responsibility for male sexual behaviour. These cultural imperatives create environments where women's virtue becomes synonymous with invisibility, whilst those who transgress these boundaries—or are perceived to have done so—lose claim to protection or religious dimensions of this cultural pathology cannot be overlooked. Certain interpretations of Islamic teachings regarding sexual slavery, combined with cultural traditions that consider females who have reached puberty as "fully grown women," create theological justifications for exploiting children that Western legal and moral frameworks would clearly classify as abuse. These religious elements add layers of psychological manipulation unavailable to secular predators, allowing abusers to frame exploitation as religiously permissible rather than white woman fantasy: Cultural programming for exploitationPakistani popular culture has systematically fetishised European women, creating pervasive "white woman fantasy" narratives that prepared ground for systematic exploitation in Britain. Pakistani literature, cinema, and television productions routinely portray Western and Westernised women as sexually promiscuous, morally loose, and eager for relationships with South Asian men. These cultural productions create psychological conditioning that frames white women as inherently dishonourable and therefore legitimate targets for sexual and Pakistani entertainment industries have perpetuated stereotypes depicting fair-skinned women as sexually available whilst simultaneously promoting South Asian male sexual conquest as aspirational behaviour. These cultural messages, consumed by generations of Pakistani men, create expectation frameworks that Western women exist primarily for sexual gratification rather than as individuals deserving respect and intersection of religious and cultural conditioning proves particularly toxic. Within Pakistani Islamic interpretations, non-Muslim women occupy lower status positions, making their exploitation less morally problematic than similar treatment of Muslim females. Combined with cultural programming that fetishises white women's sexuality, these frameworks create psychological permission structures that facilitate systematic abuse whilst minimising perpetrator guilt or community cultural conditioning manifested directly in grooming gang targeting strategies. Pakistani networks specifically pursued Caucasian non-Muslim girls because they occupied the lowest rungs of imported honour hierarchies. Victims were dismissed as "easy meat" or "white trash"—terminology that reveals the dehumanising attitudes enabling systematic exploitation. The specificity of this targeting demonstrates how cultural programming translated directly into criminal behaviour perfect storm: Cultural attitudes meet institutional failureThe transformation of cultural attitudes into systematic criminal enterprise required specific conditions that British society inadvertently provided. Working-class white girls in care homes represented ideal victims: already vulnerable from family breakdown or state intervention, lacking strong support networks, and dismissed by middle-class authorities as inherently problematic rather than children needing grooming networks developed sophisticated recruitment strategies that exploited both cultural understanding and criminal opportunity. Initial approaches involved positioning gang members as rescuers offering friendship, food, gifts, and emotional support that vulnerable children had never received from legitimate sources. These seemingly benevolent interventions created emotional dependencies that could later be exploited for sexual cultural components of these recruitment strategies proved crucial. Pakistani men understood instinctively how to identify girls whose vulnerability stemmed from circumstances their cultural programming had taught them rendered females dishonourable and exploitable. They recognised children lacking family protection that their own cultural framework deemed essential for female safety, making these girls psychologically available for exploitation in ways that would have been impossible with children from intact, protective family infrastructure supported systematic exploitation through networks of legitimate businesses owned by Pakistani community members. Taxi companies provided transportation for victims, restaurants and hotels offered venues for abuse, whilst private properties served as locations for trafficking and exploitation. This integration of criminal activity with legitimate business created economic incentives for community complicity whilst making detection more difficult for political correctness enables abuse: The institutional betrayalThe most damning aspect of the grooming gang crisis involves how British institutions designed to protect children instead facilitated their systematic abuse. Social workers dismissed obvious exploitation indicators, characterising rape and trafficking as "lifestyle choices" made by teenage girls. Police officers employed derogatory language when describing victims whilst failing to investigate crimes occurring in plain sight. Care home staff observed adult men collecting children for overnight absences without institutional failures reflected toxic combinations of misguided cultural sensitivity and class-based prejudices about which children deserved protection. Professionals feared being labelled racist if they identified ethnic patterns in grooming cases, creating environments where Pakistani criminals understood they could operate with relative impunity. Simultaneously, middle-class assumptions about working-class girls made their victimisation seem somehow inevitable rather than preventable through proper silencing of Sarah Champion, a Labour MP who lost her shadow cabinet position after highlighting Pakistani involvement in grooming gangs, demonstrates how political correctness was weaponised to prevent legitimate child protection discussions. Her experience sent clear messages throughout British institutions: protecting children was less important than avoiding uncomfortable conversations about cultural integration and immigration institutional paralysis created perfect operational conditions for grooming gangs. They understood that authorities would prioritise community relations over child welfare, making prosecution unlikely even when evidence was overwhelming. The culture of silence protecting these criminals extended from local councils to police stations, creating environments where systematic child abuse could continue for decades without meaningful community conspiracy of silenceEqually disturbing has been the response from Pakistani communities themselves when confronted with evidence of systematic child exploitation by their members. Rather than introspection and reform, community reactions have typically involved defensive deflection, victim-blaming, and accusations of racist persecution against those highlighting the cultural dimensions of these community leaders consistently prioritise reputation management over victim welfare when grooming gang cases reach public attention. Their immediate responses involve framing media coverage and prosecution efforts as anti-Muslim persecution whilst failing to address cultural attitudes that enable exploitation. This defensive posture prevents honest self-examination necessary to prevent future crimes whilst perpetuating community cultures that harbour potential Pakistanis who readily condemn misogynistic violence within Pakistan often join conservative community members in maintaining silence when similar crimes occur in Britain. This selective moral blindness reflects priorities that place ethnic solidarity above child protection, creating environments where cultural attitudes enabling exploitation receive protection rather than continued hero worship of figures like Imran Khan within British-Pakistani communities illustrates this moral dysfunction. Khan's public statements blaming women's dress and behaviour for rape, combined with his personal trajectory from playboy cricketer to born-again Muslim politician, make him an aspirational figure for many young Pakistani men. His popularity demonstrates how misogynistic attitudes receive validation rather than censure within diaspora domestic crisis: The madrasa connectionThe grooming gang phenomenon cannot be divorced from Pakistan's broader culture of child sexual exploitation, particularly within religious education systems that operate with shocking impunity. Recent investigations by France 24 and the Associated Press have exposed the systematic nature of abuse within Pakistan's madrasas, revealing how institutions claiming to provide free religious education to underprivileged children have instead become centres of exploitation and data indicates there are at least 17,738 registered madrasas in Pakistan, educating approximately 2.2 million children, predominantly from impoverished backgrounds. However, countless more religious schools operate without formal oversight, creating a vast network of institutions with no central authority to regulate their activities or address abuse allegations. This lack of accountability has created perfect conditions for systematic exploitation within what should be sanctuaries of learning and spiritual scale of abuse within these institutions defies comprehension. France 24's investigation revealed testimonies from survivors describing systematic rape and sexual violence perpetrated by the very clerics meant to guide their religious education. The broadcaster documented cases where headmasters and teachers used their positions of absolute authority to lure children into private spaces before subjecting them to horrific sexual assault. These weren't isolated incidents but patterns of behaviour that survivors described as common knowledge among Associated Press investigation in 2017 uncovered numerous cases of sexual abuse within Pakistani madrasas, utilising police records and extensive interviews with victims, families, clerics, aid workers, and officials. That investigation suggested the actual number of cases might be exponentially higher due to systematic underreporting and enforced silence. The culture of secrecy surrounding these institutions means most abuse never reaches official attention, allowing predatory clerics to continue exploiting children with virtual religious context of madrasa abuse adds psychological manipulation layers unavailable to secular predators. Children are conditioned from early ages to revere teachers as representatives of divine authority, making resistance to abuse not merely difficult but spiritually impossible. The conflation of religious authority with moral purity creates cognitive dissonance that many victims struggle to resolve, often leading them to blame themselves for their suffering rather than questioning their abusers' these institutions, children become completely dependent on their teachers for basic survival needs—food, shelter, education, and spiritual guidance. This total dependency creates environments where clerics can exploit their positions without fear of resistance or reporting. Students who attempt to speak out face not only physical retaliation but also accusations of blasphemy or religious dishonour that can destroy their families' standing within local authorities demonstrate identical institutional failures evident in Britain, though rooted in different power structures. Religious establishments wield enormous political influence that actively discourages investigation of abuse allegations. The mere suggestion of systematic problems within madrasas can be framed as attacks on Islam itself, creating political cover for institutional inaction. Accusations of blasphemy can effectively silence critics and protect perpetrators, whilst families seeking justice often face community ostracism rather than country's inadequate forensic infrastructure compounds these institutional failures. With only one forensic laboratory serving the entire nation, evidence processing can take months or years, leading desperate families to withdraw complaints rather than endure prolonged legal proceedings that often yield no meaningful results. This systematic weakness in Pakistan's justice system creates additional opportunities for powerful religious figures to escape accountability whilst continuing to exploit vulnerable leadership at the highest levels has normalised attitudes that enable systematic abuse. Former President Pervez Musharraf publicly accused rape victims of fabricating allegations for financial gain, whilst former Prime Minister Imran Khan blamed rising rape statistics on women's clothing choices and lifestyle decisions. These aren't fringe positions but mainstream views that shape cultural attitudes across Pakistani society, creating environments where victim-blaming becomes more common than perpetrator economics of cultural exploitationThe economic dimensions of grooming gang operations reveal why cultural attitudes translated into sustainable criminal enterprises. British investigators discovered that vulnerable children had essentially replaced illegal drugs as preferred commodities for Pakistani criminal networks. Girls could be exploited repeatedly without the logistical challenges associated with drug trafficking, creating reliable income streams with lower detection systematic integration of legitimate businesses into exploitation networks demonstrates the organised nature of these crimes. Community-owned taxi companies, restaurants, hotels, and private properties provided infrastructure necessary for trafficking and abuse whilst maintaining appearances of legitimate commercial activity. This economic ecosystem created financial incentives for broader community complicity, making grooming gang operations profitable for extended networks rather than individual these economic motivations helps explain the persistence of grooming gang activity despite public attention and legal consequences. The combination of cultural attitudes that minimise victim suffering with substantial financial returns creates powerful incentives for continued criminal behaviour. Without addressing both cultural enablers and economic motivations, prevention efforts remain fundamentally political weaponisation trapThe intersection of grooming gang scandals with broader political debates about immigration and multiculturalism has created additional obstacles for effective child protection measures. Far-right political movements have weaponised these cases to advance anti-immigration agendas, whilst mainstream politicians have prioritised avoiding controversy over addressing systematic abuse politicisation transforms child protection issues into cultural warfare, where legitimate concerns about safeguarding become subordinated to calculations about racial tensions and community relations. The result is often institutional paralysis where systematic abuse continues whilst public attention focuses on political conflicts rather than practical prevention social media amplification by international figures like Elon Musk has globalised local child protection failures, creating pressure for action whilst potentially distorting contexts and priorities. Whilst this attention can motivate authorities toward intervention, it often prioritises political narratives over victim needs and practical safeguarding reform: The only path forwardBreaking cycles of systematic child exploitation requires confronting uncomfortable truths about how specific cultural attitudes enable abuse. Within Pakistani communities, this demands honest examination of how honour-based value systems, misogynistic religious interpretations, and Western woman fetishisation create psychological conditions making child exploitation seem acceptable or and community leaders must challenge cultural attitudes that dehumanise women and girls, particularly those outside immediate community boundaries. This requires moving beyond defensive responses toward genuine engagement with cultural reform necessary to protect all children. Without internal community pressure for change, cultural attitudes enabling exploitation will persist across institutions require fundamental reforms that balance cultural sensitivity with unwavering commitment to child welfare. This includes training programmes that prepare professionals to identify exploitation patterns without ethnic profiling, improved oversight of care facilities serving vulnerable children, and stronger support systems that address root causes of child vulnerability rather than merely responding to abuse after it the chain of cultural complicityThe grooming gang crisis represents more than criminal opportunism or institutional failure—it reveals how cultural pathology can migrate across continents to enable systematic harm against society's most vulnerable members. The journey from Mirpur's honour-obsessed communities to Manchester's exploitation networks demonstrates the deadly consequences when misogynistic cultures encounter vulnerable children and paralysed thousands of children exploited across British cities deserved protection regardless of cultural sensitivities their abuse might expose. They deserved institutions willing to prioritise their welfare over community relations, and communities willing to confront cultural attitudes that enabled their suffering. The failure to provide such protection represents a moral catastrophe that demands acknowledgment, accountability, and fundamental by understanding how honour culture, institutional cowardice, and economic opportunity combined to create this crisis can British society begin building effective safeguards against its repetition. The alternative—continued silence disguised as cultural sensitivity—ensures that more children will pay the price for adult dysfunction and moral story that began in Pakistan's conservative heartland and culminated in British courtrooms serves as a warning: cultural attitudes have consequences, institutional failures create victims, and silence in the face of systematic abuse makes everyone complicit in its continuation. Breaking this chain of complicity requires courage to speak truth regardless of political consequences, and commitment to child protection that transcends cultural boundaries and political calculations.
Hindustan Times
6 hours ago
- Hindustan Times
Raja Raghuvanshi murder: Sonam likely planned husband's honeymoon killing much before wedding
As the investigation in the Meghalaya honeymoon murder case continues, police officials have stated that the plan to kill Raja Raghuvanshi may have been in the works even before his marriage to Sonam. Sonam Raghuvanshi, 24, has been accused of plotting the murder of her husband Raja Raghuvanshi. The couple went missing on May 23, during their honeymoon in Meghalaya. A week later on June 2, Raja's body was found in a gorge, with fatal injuries to his head. Five days after his death was confirmed, Sonam Raghuvanshi surrendered herself to the police in UP's Ghazipur. Sonam has been accused of murdering Raja along with her alleged lover Raj Kushwaha. Along with Sonam Raghuvanshi and Raj Kushwaha, three others - Akash Rajput from Lalitpur in UP, Anand Kurmi from Sagar in Madhya Pradesh, have been arrested. Speaking to HT on the condition of anonymity, a police official has stated that the plan to kill the Indore man was likely hatched before his wedding to Sonam on May 11. 'Kushwaha was in contact with the killers for some weeks,' the Indore police officer told HT, adding that the three accused left for left Indore for Meghalaya on May 17 with Rs. 50,000 and a mobile phone, allegedly provided by Kushwaha. Speaking to PTI, an Indore police official added that Kushwaha did not travel to Meghalaya to avoid suspicion. Ahead of the honeymoon, Sonam allegedly took nine lakhs and some jewellery, said Uma Raghuvanshi, the victim's mother. She added that Sonam did not book return tickets for the couple. The couple reached Meghalaya on May 20 and three days later were reported missing after checking out from their homestay. Meghalaya chief minister Conrad K Sangma has also alleged Sonam Raghuvanshi's involvement in the murder of her husband. The chief minister told PTI that majority of the evidence points to the fact that Sonam was behind Raja's death. "A lot of evidence and facts are coming to light. It took the police a few days to put together the pieces and missing links. But, ultimately the links point to Sonam (Raghuvanshi's wife)," Sangma told the news agency. The four accused in the Raja Raghuvanshi murder case are being taken to Shillong by Shillong Police after a seven-day transit remand was granted to the officials for further investigation.
NDTV
7 hours ago
- NDTV
'Letting Children Go So Far...': Mohan Yadav On Lesson From Meghalaya Murder
Expressing grief over the murder of Raja Raghuvanshi, which was allegedly plotted by his wife Sonam, Madhya Pradesh Chief Minister Mohan Yadav also said parents should think whether they should let their children go so far. The couple - Raja was 29 years old and Sonam is 24 - had gone to Meghalaya for their honeymoon. Speaking to news agency ANI on Tuesday, a day after Sonam was taken into custody after being missing for over two weeks, Mr Yadav said society can learn several lessons from the murder. "The Sonam Raghuvanshi-Raja Raghuvanshi incident is painful and a lesson to society. It teaches us several lessons. When two families come together through marriage, things need to be thought through very minutely. Letting children go so far also needs to be thought about. I am hurt by this incident, it is very painful," he said in Hindi. #WATCH | Bhopal: On Raja Raghuvanshi murder case, Madhya Pradesh CM Mohan Yadav says, "The Sonam Raghuvanshi-Raja Raghuvanshi incident is a lesson to the society as well as a very painful incident. It teaches us several lessons. When two families come together through marriage,… — ANI (@ANI) June 10, 2025 Raja Raghuvanshi, who was from Indore in Madhya Pradesh, was killed by three friends of Sonam's alleged lover Raj Kushwaha, in the Sohra area - which is also known as Cherrapunji - of Meghalaya's East Khasi Hills district on May 23. Raja's body was found in a gorge near a waterfall, a machete used in the murder lying next to it, on June 2. There was no sign of Sonam, triggering speculation that she had been kidnapped and had also been attacked. Sonam then surfaced at a dhaba in Uttar Pradesh in the early hours of Monday and asked the owner if she could call her family. She was taken into police custody around 2 am. Police said Sonam was in love with Raj Kushwaha, 21, who was an employee in her family-run business and the two had plotted to get rid of Raja, whom Sonam had married on May 11. Kushwaha asked three of his friends to help kill Raja and promised them money in return. Sonam, police said, had initially offered Rs 4 lakh for the murder and then increased the amount five-fold to Rs 20 lakh. On May 23, Sonam and Raja went trekking, aiming to get to the top of a steep peak to see the waterfall. They were being trailed by the murderers and, when they reached a deserted spot, Sonam allegedly asked them to kill Raja. Sources said sonam also then helped throw the body of her husband, whom she had married less than two weeks ago, into the gorge. Sonam, Kushwaha and the three friends have all been arrested.
