Comedian Kunal Kamra gets roasted for his political comedy on Aashish Solanki's show, ‘Sunta sabki karta Congress ki'
Kunal Kamra is on the news again for the YouTube roast show, BroCode Roast. In the show hosted by Ashish Solanki, comedian Onkar Yadav made jokes about fellow comedian Kunal Kamra.
Yadav poked fun at Kamra for campaigning for Kanhaiya Kumar, calling Kamra a 'contractor' travelling with labourers.
Yadav called Kanhaiya a CPI(M) candidate as the communist party was surprised to see a 'fat man' in their party.
'They could not process that the 'contractor' had come along with labourers," the comedian quipped.
Before joining Congress, Kanhaiya Kumar was a CPI leader. When Kamra campaigned for Kanhaiya Kumar, a Congress candidate.
Kunal Kamra contributed to a crowdfunding campaign to support the Congress candidate, who was fighting the election from northeast Delhi against BJP's Manoj Tiwari.
Bollywood filmmaker Vishal Bhardwaj was also among the people who donated. Kumar called it people's fight and asked for people's support.
Yadav continued his roast of the controversial comedian.
'Kamra sunta sab ki hai, karta Congress ki (Kamra listens to everyone, but follows only what the Congress asks him to do),' he joked.
Onkar Yadav continued to roast Kunal Kamra and said, 'Kunal Kamra has been doing political comedy for a long time. But, he hasn't managed to convert anyone yet. Even the sleeper cells are more active.'
Yadav also touched upon the controversy around India's Got Latent, where comments by Ranveer Allahabadia and Samay Raina caused trouble. According to Yadav, the show belongs to Balraj Singh Ghai, not Samay Raina.
'Kyunki Kashmiri pandits to ise dikhte nahi (Because Kamra overlooks Kashmiri pandits), Yadav added while referring to the fact that Samay Raina belongs to a Pandit family in Jammu.
Onkar Yadav even gifted a lotus to Kunal Kamra.
In his comeback roast, Kunal Kamra spoke about Onkar Yadav, 'Looking at him, it feels like it was wrong to remove eggs from mid-day meals.'
One social media user shared a clip of the show on Twitter (now X) and wrote, 'When a Roast Show showed Reality.'
'Kamra really agreed to do this show thinking he might become a bit relevant again and that would help him push his propaganda. This guy (On-kar) flipped the script…' wrote another.
Another commented, 'That Kashmiri pandit line was epic.'
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Matthai's graduation into national-level policymaking happened when he was invited to join the interim government in August 1946. It is here that Matthai bumped up against national politics, preparing him for long debates, contentious arguments and partisan broadsides against his policy choices. Initially approached for the finance portfolio, the political exigency of having to accommodate Muslim League's Liaquat Ali Khan forced Matthai to console himself with the industries and supply portfolio. From here to railway minister during independence, which literally had to transport the horrors of Partition across borders, and finance minister thereafter, Dadabhoy's biography is like a luxury train, affording readers a fleeting view of modern India's economic history as it passes by. Dadabhoy diligently excavates official memoranda, policy briefs, letters, Parliament records and debates to provide a glimpse of how a newly-formed republic, recovering from decades of surplus extraction while grappling with widespread poverty and the after-effects of a devastating communal carnage, was trying to craft a sustainable and equitable policy architecture. Statements from leaders with contesting views provide an interesting dynamic, showcasing some of the moral and ethical dilemmas in constructing a democratic, empathetic and secular republic from scratch. Matthai's biography as a vehicle provides an excellent vantage view. But herein lies the nub. There is a lot going on outside that is covered meticulously and, yet, the tumult and turmoil occurring inside the vehicle goes completely undocumented. This is a large, noticeable gap; Dadabhoy has fastidiously mounted flesh and bones to a skeletal framework but forgotten to add a soul to the end-product. It is this conspicuous omission that robs the biography of meaning. Writing about the art of writing biographies, specifically Lytton Strachey's biography of Queen Victoria, author Virginia Woolf had commented: 'Could not biography produce something of the intensity of poetry, something of the excitement of drama, and yet keep the peculiar virtue that belongs to fact—its suggestive reality, its own proper creativeness?" This 'suggestive reality" is perhaps the secret sauce that could have helped Honest John become a compelling narrative, instead of just an interesting read. For example, close to 100 pages are dedicated to tracing the debates, question-and-answers, budgetary allocations after Matthai joins the interim government and later assumes office as railways minister. It is an informative interlude, providing readers a view of India's modern economic history in the making. But, then, readers come away not any wiser about the dramatis personae, specifically John Matthai, scripting this important chapter in India's history. In the preface to American Prometheus, a biography of scientist Robert Oppenheimer, authors Kai Bird and Martin J. Sherwin confess that, 'It is a deeply personal biography researched and written in the belief that a person's public behaviour and his policy decisions (and in Oppenheimer's case perhaps even his science) are guided by the private experiences of a lifetime." There are multiple instances in Honest John which cry out for some understanding of Matthai's 'private experiences". The first, and most obvious, missing link in the book is the influence of Achamma Matthai. Apart from a perfunctory mention in the book as John Matthai's wife, Achamma deserved some more exposure. She was one of the early female graduates in India, having graduated with a bachelor of arts degree from St John's Diocesan College, Kolkata, in 1920. The relationship between Achamma and John needed to be explored in more granular detail and not the boilerplate statement, 'It proved to be a happy marriage". Achamma's influence on John Matthai's career trajectory, his professional choices and his moral journey looms over the book like some nebulous spirit, palpable yet undefined. This becomes evident in March 1944, when both John and Achamma are distraught after their daughter Valsa dies under mysterious circumstances in the US. This is soon after the Bombay Plan is announced and two years before Matthai resigns from the Tatas to join the interim government. The interim period is intensely important but Dadabhoy provides little for us to understand Matthai's state of mind, how he manages to tackle the demons or how the tragedy shaped his personality thereafter. 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