logo
'We respect and will try to learn it': Ajit Pawar's suggestion to non-Marathi speakers in the state; stirs language row

'We respect and will try to learn it': Ajit Pawar's suggestion to non-Marathi speakers in the state; stirs language row

Time of India24-07-2025
Ajit Pawar
NEW DELHI: Deputy chief minister
Ajit Pawar
on Thursday urged non-Marathi speakers in Maharashtra to be sensitive and respectful toward the local language. He advised them to acknowledge Marathi and show a willingness to learn it, saying that this simple gesture could help prevent unnecessary conflict amid the growing language tensions in the state.
"Nothing will happen to someone who says that we are living in Maharashtra but can't speak very good Marathi. However, we respect the language and will try to learn it,' he said as reported by PTI.
Pawar emphasised that the language of the state one lives in should be respected. 'It doesn't happen always, people react badly many times. You should respect the language of the state you live in, at least a little bit," he added.
His comments come as the language row in Maharashtra continues to escalate and has now reached Parliament.
Earlier during the day, BJP MP Nishikant Dubey came under fire from women MPs from Maharashtra over his controversial comment, 'tumko patak patak ke marenge (we'll thrash you thoroughly)' while referring to Maharashtrians.
Surrounded by angry women MPs demanding clarification, Dubey quickly backtracked and said, 'Jai Maharashtra'.
by Taboola
by Taboola
Sponsored Links
Sponsored Links
Promoted Links
Promoted Links
You May Like
TV providers are furious: this gadget gives you access to all channels
Techno Mag
Learn More
Undo
The BJP MP's remark was a response to
Maharashtra Navnirman Sena
(MNS) chief
Raj Thackeray
who threatened non-Marathi speakers with, 'dubo-dubo ke maarenge (thrash them thoroughly).'
The MNS, known for its aggressive stand on the 'sons-of-the-soil' issue, has taken the language matter seriously. Raj Thackeray has continued to make fiery speeches and said he is 'proud of his soldiers'.
The ongoing tension has led to several confrontations between Marathi and non-Marathi speakers. In one recent incident, a man was beaten by MNS workers for refusing to speak Marathi and challenging them by saying, 'I will not speak in the language. What will you do?'
Maharashtra CM Devendra Fadnavis has condemned such attacks, calling the use of violence over language issues unacceptable.
Orange background

Try Our AI Features

Explore what Daily8 AI can do for you:

Comments

No comments yet...

Related Articles

‘Ganga has come to wash your feet': Uttar Pradesh minister's remark sparks controversy
‘Ganga has come to wash your feet': Uttar Pradesh minister's remark sparks controversy

Hindustan Times

time24 minutes ago

  • Hindustan Times

‘Ganga has come to wash your feet': Uttar Pradesh minister's remark sparks controversy

Amid the flood situation in several parts of the state, Uttar Pradesh fisheries minister Sanjay Nishad's remark during a visit to a flood-hit village in Kanpur Dehat district's Bhognipur tehsil has triggered strong public and political reactions. Sanjay Nishad is the Uttar Pradesh minister for fisheries and the founder-president of the Nishad Party. (FLE PHOTO) 'Ganga maiya comes to wash the feet of her sons. Just her darshan ensures direct passage to heaven,' Nishad was filmed telling residents when people raised concern over the floods. Sanjay Nishad is also the founder-president of the Nishad Party, an alliance partner of the BJP government in the state. He made the remark on Monday. The video has since gone viral, sparking criticism over the perceived insensitivity of the comment, especially in a region where people have lost homes, livestock and crops to the floodwaters. Locals, however, were quick to point out that Bhognipur is situated near the Yamuna river, not the Ganga. 'At the very least, a minister should know which river is flowing here,' one villager was heard saying. In another clip from the same visit, BJP district president Renuka Sachan, who accompanied the minister, purportedly told an elderly woman that it was her 'good fortune' that 'Yamuna maiya' came to give her darshan. The woman sharply replied, 'Then why don't you stay here and enjoy it every day?' Her reply too was widely shared on social media platforms. Reacting to Nishad's remark, UP Congress president Ajay Rai said, 'Mother Ganga is respected by all, including Hindus and Muslims. This statement has just made fun of the people's faith.' Much of central and eastern Uttar Pradesh has been affected by a flood-like situation due to the rising level of major rivers, including the Ganga and the Yamuna. In Bhognipur, many villages remain submerged, farmlands have been inundated and livestock swept away. Several residents have taken shelter on higher ground or temporary relief camps. In response, the state government has activated its emergency response strategy and formed 'Team 11' of ministers, assigning specific responsibilities to them. Ministers and legislators have also been asked to monitor relief efforts on the ground. Nishad's remarks have drawn sharp criticism from the Opposition parties. Samajwadi Party youth wing national president Dr Imran said: 'This government's ministers and officers have become completely insensitive. While people are suffering immensely, such careless remarks are being made instead of providing real help.' Congress Mahanagar president Sandeep Shukla said the comments were 'like rubbing salt into the wounds.' 'People are waiting for relief that hasn't reached them, and instead the minister is giving sermons. Rather than holding those responsible accountable, he is offering mythology in place of action,' Shukla said. Nishad later told a news agency that the remark was made in a lighter vein. 'I was on a visit to a flood-hit area of Nishads where while interacting with them I said that for seeking salvation, people from far away places come to take the holy dip in Ganga and here Ganga 'maiya' was right at their doorstep,' the minister said. 'We Nishads worship rivers, our source of life and livelihoods. So the remark has its own context,' the minister said. Earlier, videos of an Uttar Pradesh police sub-inspector worshipping the Ganga waters at his doorstep in Prayagraj and swimming in the flood waters had gone viral.

Taste of Life: Issues of Marathi and Marathisation ‘alive in letter and spirit'
Taste of Life: Issues of Marathi and Marathisation ‘alive in letter and spirit'

Hindustan Times

time24 minutes ago

  • Hindustan Times

Taste of Life: Issues of Marathi and Marathisation ‘alive in letter and spirit'

Language serves as a crucial link to one's past, culture, and identity. It becomes a symbol of identity when different ethnic groups compete for power and resources. For Vinayak Damodar Savarkar, the assimilation of English, Persian, and Urdu words into Marathi was a symbol of the domination of foreign powers and the defeat of Indians. (Hindustan Times Archives) Language domination is a 'symbolic domination' that enables certain social and ethnic groups to maintain control over others by establishing their cultural practices and views as the norm. It creates a hierarchy where dominant languages and forms of communication are valued more highly than others, leading to unequal access to resources and opportunities. Policies that promote a single universal language serve to protect power structures. The imposition of a single language can be identified as a form of internal colonialism that serves to support the state's ideology of a homogeneous culture. On July 18, 1937, a unique ceremony was organised at the Gokhale Smarak Mandir in Pune under the chairmanship of professor Wamanrao Kale. An educational institution cum publishing house named 'Maratha Centre' had been established in Pune in the late 1920s. It offered courses on subjects such as shorthand, typewriting, bookkeeping, and accountancy. It had also published some books on the same. A sizeable crowd had assembled that day to witness the changing of the English name of this organisation to 'Marathi Kendra' in Marathi. This was one of the first attempts to 'purify' Marathi in Maharashtra. Espousing the 'purification' of Marathi was the 'Marathikaran Mandal' that was founded barely a week ago by Prahlad Keshav Atre, the celebrated writer, educationist, and editor; and Kakasaheb Limaye, the editor of Marathi newspaper 'Dnyanaprakash'. Lakshmanrao Bhopatkar was the president of the Mandal while its members comprised dignitaries like professor SM Mate, and professor SK Kanetkar, popularly known as Poet Girish. The objective of the Mandal was to replace Urdu, Persian, and English words that had been assimilated into Marathi. Atre and Limaye, both once critics of the 'purification' of the Marathi movement, had changed their stance after spending a few days with Vinayak Damodar Savarkar. 'Bhasha Shuddhi' (purification of language) was the most vociferous and effective movement set in motion by Savarkar. He used Marathi to further the cause of nationalism and ethnic and racial identity. On June 26, 1937, Savarkar addressed a large crowd at the Minerva Theatre in Pune, where he laid down his agenda for the 'purification' of Marathi. 'We are not against including words from other languages in Marathi, but we want to get rid of the words in foreign languages that have been imposed upon us, and replace them with words from our language or Sanskrit'. Around the same time, he endorsed Sanskritised Hindi as India's lingua franca. The movement for 'language purification' had gained momentum in Ireland and Turkey at that time and was used to endorse the same in Maharashtra. For Savarkar, the assimilation of English, Persian, and Urdu words into Marathi was a symbol of the domination of foreign powers and the defeat of Indians. If the country wanted to regain its past pride and glory, its languages had to be 'purified', he believed. He was present when Atre and others established the 'Marathikaran Mandal' in Pune. Allowing foreign words into Marathi was a mark of servitude, according to Atre. The task of weeding out those from Marathi could be done from the confines of one's home, and was essential in awakening the pride of our homeland and our language, he said while addressing the inaugural meeting of the Mandal. He also invoked Shridhar Venkatesh Ketkar, who, in 1924, had famously said, 'Marathi language is dead, its corpse lies before us'. The first mission of 'Marathikaran Mandal' was to change the names of shops and establishments in Pune to Marathi. Most of them were in English, even though many of the owners could not speak or understand the language and words like 'Saloon', 'Tailors', 'Hotel', and 'Restaurant' were used out of false pride, Atre said. Language defines the socio-economic class divide. The rapidly growing educated class in Maharashtra had normalised the use of English in personal communication and public exchanges, and discourses since the late nineteenth century. English was associated with the upper and upper-middle classes. It was seen as the carrier of western, liberal values and a symbol of sophistication. The promotion of the language of the ruling class can mask underlying racist ideologies. The dominance of English perpetuated social, political, and economic inequalities. But many, like Savarkar, opposed Persian and Urdu more than English. The 'Marathikaran Mandal' did not object to the use of certain words like college, doctor, advocate, professor, and of course, barrister, as Savarkar himself used it till his very end, but wanted the words guest house, boarding house, restaurant, hotel, and teahouse changed. Atre suggested using 'Poona Atithighar' instead of 'Poona Guest House' and 'Gundi Chahaghar' instead of 'Gundi Tea House'. He was referring to the teahouse owned by Subarao Devrao Gundi that was near the Jogeshwari Temple. He also wanted 'Maharashtra Hotel' changed to 'Maharashtra Faralghar'. Much before the 'Marathikaran Mandal', Narhar Ramchandra Parasnis had started the Marathisation campaign in Pune in 1931. He wrote a couple of articles in 'Dnyanprakash' and advocated Marathi equivalents for many English words that were in daily use. He proposed 'chaha bhavan' for a teahouse. According to him, Barve Brothers' Tea House was to be renamed as 'Barve Bandhu Chaha Bhavan'. The list contained 'bhojanalaya' or 'bhojangriha' for a boarding house; 'kshudhashantigriha', 'vishrantigriha', 'upahargriha' for refreshment houses and restaurants, and 'sheetapeyagriha' for a cold-drink house. Narayanrao Gundi's 'Rajbhuvan Tea House' and Giriappa Mijar's 'Santosh Bhuvan' were famous eateries in Pune at the time. Parasnis recommended using Rajbhuvan, Santoshbhuvan or Anandvilas as common nouns for all eateries. Atre thought that owners used English names and nouns to display grandeur. He lamented that most eateries in Pune were housed in tiny enclosures and were quite shabby, but still included 'hotel' in their names that misled customers. Shankarrao Navare, one of the members of the Mandal, knew someone who owned a 'khanaval'. The business of running a 'khanaval' was considered lowly, and hence, he was not able to get married. He then started calling himself a manager of a boarding house and was married within months. The representatives of the Mandal met the owners of several eateries and requested them to change their names. 'Dnyanaprakash' reported on October 3, 1937, that many owners conveyed the inability to do so since, according to them, English names were used because all the registration transactions by and with the local and Provincial governments were in English. Savarkar suggested that they could retain their original names, but add another board in Devnagari displaying the Marathi name. I do not know how many owners agreed to this. Using 'Saloon' or 'Tailors' was a way to bypass the notions of caste-based occupations and indicate that the proprietor did not belong to the caste with which the occupation was associated. Initiatives of 'Marathikaran Mandal' were mocked often. Atre and others issued clarifications time and again and asserted that they did not favour Sanskritised Marathi that was alien to many. 'We are not asking you to replace the work 'jilabi' with another Sanskrit or Marathi word', he said in one of his speeches. The issues of Marathi and Marathisation have stayed at the centre of Maharashtrian politics long after the demise of the 'Marathikaran Mandal'. Chinmay Damle is a research scientist and food enthusiast. He writes here on Pune's food culture. He can be contacted at

East Bengal backs Mamata Banerjee's Bengali language drive during football match
East Bengal backs Mamata Banerjee's Bengali language drive during football match

India Today

time24 minutes ago

  • India Today

East Bengal backs Mamata Banerjee's Bengali language drive during football match

In a show of solidarity with the Bengali language movement initiated by West Bengal Chief Minister Mamata Banerjee, supporters of East Bengal Football Club have taken to the playground to express their protest. The movement allegedly began in response to reports of migrant labourers from Bengal facing torture in BJP-ruled the banner it was written in Bengali which raised the question, "Bharat Swadhin kortey sedin porechilam Faansi, Mayer bhasa bolchi boley aajkey Bangladeshi?" (We were hanged that day to bring India's independence. Are we now Bangladeshis because we speak our mother tongue?)advertisementDuring the Durand Cup league match between East Bengal FC and Namdhari FC at Vivekananda Yuva Bharati Krirangan on Wednesday, banners supporting the Bengali language movement were prominently displayed by East Bengal supporters. This is not the first time the club's fans have used their platform to voice their opinions on social and political issues. Earlier, they had also shown their support against the NRC (National Register of Citizens) by displaying protest banners during a PROTESTS BY EAST BENGAL SUPPORTERS East Bengal supporters have a history of using their platform to voice their opinions on social and political issues. In the past, they have organised protests and displayed banners on various issues, showcasing their passion and commitment to causes they care about. The recent display of banners in support of the Bengali language movement is a testament to OF THE BENGALI LANGUAGE MOVEMENT The Bengali language movement has gained momentum in recent times, particularly after reports emerged of migrant labourers from Bengal facing harassment and torture in other states. The movement seeks to promote and protect the rights of Bengali-speaking people, especially those who are marginalised and vulnerable.- EndsMust Watch

DOWNLOAD THE APP

Get Started Now: Download the App

Ready to dive into a world of global content with local flavor? Download Daily8 app today from your preferred app store and start exploring.
app-storeplay-store