Latest news with #ChristianCollege
India Today
04-08-2025
- Entertainment
- India Today
Kishore Kumar's wild journey: From flop auditions to Bollywood's singing God
On August 4, 2025, we celebrate what would have been the 96th birthday of Kishore Kumar. In the concluding part of our series on the legendary singer-actor, we trace Kishore's rise to India's greatest rock star from a nervous beginning, marked by rejections and kabhi kisi se pyaar kiya? Kya tumne Kishore Kumar ka ye gaana suna? Maine bhi 1980-81, the soundtrack of Karz hit the Indian consciousness like a rock concert. At the heart of it were two unforgettable songs: Meri Umar Ke Naujawano, a call against love, and Ek Haseena Thi, a dynamite-like memoir of betrayal. Both tracks were a masterclass in controlled escalation, starting with spoken dialogue over drums and a guitar riff before exploding like Umar Ke NaujawanoLet's start with Meri Umar Ke Naujawano, which plays like a slow-burning fuse before ending in pure musical the beginning, Kishore Kumar's voice is low, almost conversational, as he addresses the naujawano (youth). Starting with a 'La-La-La-La,' his deliberate pacing creates a sense of urgency - like a rebel leader rallying a the first antara builds, Kishore's voice grows more dynamic. His signature improvisations - rollercoaster-like inflections and quick vocal dips (iss rog ka nahi hai ilaaz duniya main aur koi) - inject rock-star swagger, before culminating in the explosive cry: Om Shanti the song's final stretch, Kishore's voice climbs into stratospheric notes, laced with a gritty, almost primal energy. When he roars - Oooom, Shaaanti, Oooooooom, Haa - the climax hits like a spontaneous outburst. It's pure rock concert a rock star? Damn right - he owned the stage. Who would have thought?Ek Deewana ThaIndore, 1948–49: Kishore Kumar's first public singing performance was nearly a disaster - or so he feared. Coaxed by friends at Indore's Christian College, Kishore only agreed to sing if the stage curtain stayed and restless, sweltering in an overcoat, he began on a note higher than intended, which forced him to keep raising the pitch. Midway, someone unexpectedly lifted the curtain, exposing a shy Kishore to the full audience. He sweated through the song. Yet when he finished, the crowd gave him a standing applause at Christian College boosted his confidence, but academics never held his heart. By his second year, restless and disillusioned, he set his sights on Bombay, chasing a dream of singing in the shadow of his brother, matinee idol Ashok Kumar (Dadamoni).Ye hai Bambai Nagariya Tu Dekh BabuaHis early auditions in Bombay, though, were disastrous. Kishore turned up in mismatched clothes, breaking into yodels and chanting 'bum-chick-bum' in a style no one had ever heard. Producers didn't just reject him - they thought he was a misfit, a found a mentor in Khemchand Prakash, the very man who'd transformed fellow Indore native Lata Mangeshkar into a born in Rajasthan's Sujangarh, had just given Lata her first major hit - Aayega Aane Wala - from the haunting classic Mahal, starring Madhubala, Kishore's future wife. The song set Lata on a path to legendary own first big break also came from Prakash: 'Marne Ki Duayen Kyun Mangu', a nasal ghazal for Dev Anand's 'Ziddi'. But sung in the KL Saigal style (then the norm), it passed unnoticed, and Kishore drifted into minor acting had other plans. Months later, in Kaneez, he unleashed his signature yodel and bum-chick-bum, a bold move that finally caught the industry's nearly twenty years, Kishore sang mainly for himself and Dev Anand, whom he fondly called 'Mahaprabhu.'His decision to avoid being the voice for other stars like Dilip Kumar and Raj Kapoor cost him famous opportunities. For example, when asked to sing Kasme Vaade Pyar Wafa from Upkaar, he didn't respond, and Manna Dey's rendition became reluctance to sing for other actors was surprising. Kishore's only interest was singing - he took up acting reluctantly - and there were plenty of opportunities to work with legendary composers, and make pots of money, which he craved. His decision can only be explained by his whimsical nature and Shaam MastaniBy the end of the 1960s, Kishore's acting career was over. His personal life was also in turmoil because of financial difficulties, and the death of his second wife, Madhubala, after a long this turbulence, Kishore found solace in music through RD Burman's encouragement. A pivotal evening with Rajesh Khanna, where he studied the star's mannerisms for hours, set the stage for Aradhana's iconic Mere Sapnon Ki Rani, a song that would redefine his was mesmerised by Kishore. 'He made it seem Rajesh Khanna is singing the song,' the actor recalled. The songs of Aradhana became a cultural sensation, anointing Kishore as the voice of Rajesh Khanna, and the God of playback other singers of his generation, Kishore wasn't formally trained. His voice was raw, unfiltered - a rare gift of nature. Lacking classical instruction, Kishore relied heavily on rehearsals, often refusing to record until he had perfected the delivery. And yet, his instinct was so precise, his voice so unique, that even when others sang the same song, Kishore's version stood above the he sang in low notes (Dil Aisa Kisi Ne Mera Toda), his soft baritone melted hearts. When he yodelled - rapid switch from deep voice to falsetto - he flowed like a carefree river (Zindagi Ek Safar Hai Suhana). And when he turned up the energy, his voice became a roar that could slice through the sky (Ek Hasina Thi).Yet, as a child, Kishore had a weak, almost fragile voice - as Dadamoni later recalled. Fate, like always, Hue Aate Hain day, Kishore accidentally cut his big toe with a knife. The wound was deep, painful, and slow to heal. For weeks, Kishore cried in agony - wailing all day, every day. But that relentless crying had a strange side effect: his vocal cords opened up, and his voice grew clearer. 'Gala khul gaya uska,' Dadamoni accidental transformation followed him into college, at Indore's Christian College, where his passion for singing blossomed. Evenings disappeared in song - he'd organise mehfils with friends, singing everything from Saigal's ghazals to spirited Western numbers, especially those by American country singer Jimmie Rodgers, the original yodeller who inspired uproar caused by Kishore's boisterous practice sessions brought complaints from students - and reports in the local newspapers. But nothing could stop him. Kishore would keep singing till his very last Hua Jo JayegaOn October 12, Kishore recorded the duet Guru Guru with Asha Bhosle for the film Waqt Ki Awaaz, starring Mithun Chakraborty - the same actor who had reportedly had an affair with Kishore's third wife, Yogeeta Bali. A day later, on Dadamoni's birthday, Kishore died of a heart attack at home in son, Amit Kumar, later recalled that Kishore was at home with his fourth wife, Leena Chandavarkar, and when he collapsed, she first thought he was playing one of his usual pranks. Tragically, this time he wasn't. Ironically, Kishore had almost foretold his passing.A few months earlier in Calcutta, at one of his last live concerts, Kishore had been in a reflective, celebratory mood. 'I have primarily sung for four actors - Dev Anand 'Mahaprabhu', Shikore Shumar Khandwe Wala (myself), Rajesh Khannam, and Amitabh Bachchaaaan,' he quipped in his signature comic style. 'I don't know if I'll return again, so I want to revisit my life from the very beginning.'That evening, he sang for more than an hour - cracking jokes about the Income Tax Department, mocking himself for only singing for money, and even pulling audience members up on playfulness couldn't hide a deeper awareness of time running out. 'I want to sing this song before my time is over - I may not get another chance,' he song he chose: Main hoon ek paagal premi, Mera dard na koyi jaanaa from Shreeman Funtoosh. It was a fitting finale to the night - and the defining anthem of his Birthday, Kishore da. May you rock God's own stage.(The series is concluded. The previous parts are interlinked as follows)Part 4: Chalti Ka Naam Gaadi: Madhubala and Kishore's defiant dance of joy amidst shadowsPart 3: Kishore Kumar: The Voice of Melody and MoneyPart 2: The Real Anand: The Pain Behind Kishore Kumar's MadnessPart 1: Love, Money, Madness and Fame: The Enduring Philosophy of Kishore Kumar- EndsMust Watch
The Guardian
30-07-2025
- Politics
- The Guardian
NSW religious schools see 30% rise in enrolments in a decade – and not necessarily due to beliefs
When the Australian Christian college (ACC) in north-west Sydney began receiving a surge of enrolments after the pandemic, its principal, Brendan Corr, was not surprised. ACC is located in Marsden Park, a major growth corridor of Sydney identified by the state government as an area where a failure to factor in the pace and scale of development has left families without access to local public schools. ACC has more than doubled in size, from 667 students in 2019 to 2,155 in 2024, the strongest growth of any independent school in New South Wales. While 60% of families are Christian, 40% either have no religion or are from other faith backgrounds, predominantly Hindu. Sign up: AU Breaking News email The ACC is not an outlier. Enrolments in religious schools have increased by a record 30% in NSW in the past decade, new data shows – and not necessarily correlating with student beliefs. The Association of Independent Schools of NSW (AISNSW), the peak body for the state's 430 independent schools, released a new report on Wednesday finding independent schools have enrolled almost two-thirds of the state's additional students since 2000 – growing by 101,565. More new students were enrolled in NSW independent schools in the past five years than every state and territory government school sector combined. They now account for almost 20% of state enrolments, up from 13% in 2000. And religious independent schools, which represent more than 80% of the sector, have done the heavy lifting. Enrolments surged by 30% in a decade, compared with 2% in government schools and 6% in Catholic systemic systems. Growth was highest in Sydney's north-west and south-west, including Blacktown, Baulkham Hills and Hawkesbury, where 10 new low-to-medium fee independent schools opened over the past decade. The acting education minister, Courtney Houssos, says the former government 'neglected growing suburbs', leaving 'many families' in Western Sydney without a public school option. An audit of enrolment growth in NSW, released last year, found the top 10 student growth areas between 2018 and 2023, all located in Sydney's north-west and south-west corridors, collectively accounted for almost 40% of the state's student enrolment growth. Houssos says the state government is investing $9bn in new and upgraded schools, including $3.9bn in Western Sydney, to address the backlog, including new schools in Leppington, Tallawong, Box Hill, Gables, Gledswood Hills and Jordan Springs. Corr believes his school's success is not just down to geography. 'Spiritual nurturing is something that's important to our parents,' he says. 'It's not even just that people of non-faith are welcomed into the school, which they undoubtedly are. 'Regardless of the faith position of a family, the students gain benefit of being part of our Christian community, because of the way we see humanity and serve it.' AISNSW's chief executive, Margery Evans, says the face of independent schools is changing, led by low-to-medium fee Christian, Islamic and Anglican schools. 'In 2025, the typical independent school is co-ed, K-12, faith-based, located west of Parramatta and charging less than $6,000 a year,' Evans says. That's despite a decline in religious affiliation. The percentage of students who identified as having no faith in NSW almost doubled in the past decade, the report found, from 16% to 29%. But while affiliation with Christianity dropped from 55% to 38%, students identifying as Islamic increased from 8% to 12%. The findings aligned with the latest census data, which found religious affiliation had dramatically reduced overall, but non-Christian religions, including Islam, Hinduism, Sikhism and Buddhism, grew – from 3.5% of the population in 1996 to 10% in 2021, or 2.5 million people. Anglican schools enrolled the largest proportion of students in NSW independent schools (27%), followed by Catholic independent (18%) and Christian (16%), the AISNSW report found. They were among 15 different faiths represented in the state's schooling system, from Hare Krishna to Seventh Day Adventist, Pentecostal and Brethren. Islamic schools experienced the most rapid annual enrolment growth of any sector in the past five years (5.2%, or an additional 5,074 students), representing 9% of the state's religious schools overall. Four expanded by more than 20% in the past five years, placing them among the top 15 fastest-growing schools statewide. The religious schools sector has faced backlash in recent years for allowing staff and students to be discriminated against on the basis of sexuality and gender identity. Last year, the Australian Law Reform Commission recommended the blanket exemptions should be repealed, a view backed by the majority of Australians, but the prime minister has ruled out legislating new laws without bipartisan support. Emma Rowe, an associate professor in education at Deakin University, says religious schools can be 'very inclusive' towards different identities. But she is against private schools – disproportionately composed of religious schools – receiving taxpayer money. 'I'm not opposed to religious schools receiving government funding. I'm opposed to private schools receiving government funding,' Rowe says. 'If you want to practise a religion in school, but you're not charging tuition fees, and you are accepting everyone at the door – I think that's different.'
Daily Mail
11-07-2025
- Politics
- Daily Mail
EXCLUSIVE Angry White House blowup over a devastating betrayal of MAGA has a certain Trump lieutenant second-guessing the President, reveals MARK HALPERIN
President Donald Trump once infamously joked to a receptive Iowa Christian college audience during the 2016 presidential campaign that he could, 'stand in the middle of Fifth Avenue and shoot somebody, and I wouldn't lose any voters.' For a time, that rang true. Perhaps, no longer.
Time of India
26-05-2025
- Entertainment
- Time of India
When Kishore Kumar proposed to Leena Chandavarkar at their very first meeting
Legendary Kishore Kumar 's life beyond music continues to fascinate many. Known not just for his evergreen voice and comedic brilliance on screen, Kishore Kumar's personal life, particularly his marriage to actress Leena Chandavarkar , remains a touching and often surprising chapter. 'When I first met Kishore Kumar,...' Leena Chandavarkar has often shared intimate stories about their bond. One of the most striking revelations she made was that Kishore Kumar proposed to her the very first time they met. Appearing on Dance India Dance Li'l Masters season 5 in 2022, Leena recalled, 'When I first met Kishore Kumar, the first thing he told me was that if I was looking out to settle down, he was ready with a proposal. I didn't realise what he meant at first, but then he clarified he wanted to marry me. I was shocked and rejected him immediately.' 'It was funny to see a very pregnant me taking the saat pheras' But fate had other plans. After a heated argument with her father weeks later, Leena, feeling hurt and rebellious, decided to leave home. She called Kishore Kumar from Carter Road in Mumbai, asking if his marriage proposal still stood. It did, and soon after, they got married. Leena also once revealed in a 1997 interview with Cineplot that she and Kishore had two weddings — one a registered marriage and the other following Vedic rituals. She was nine months pregnant with their son, Sumeet, during the saat pheras. 'It was funny to see a very pregnant me taking the saat pheras and resting in between the pooja!' she recounted fondly. 'If you call the doctor, I'll get a heart attack' Leena was by Kishore's side during his final moments. On October 13, 1987, Kishore had several meetings planned but suddenly began feeling unwell. Leena recalled his ominous last words: 'If you call the doctor, I'll get a heart attack.' Moments later, the beloved singer passed away. Kishore's son, Amit Kumar, once shared with Rediff that his father 'finally found happiness' with Leena, especially after she overcame personal loss and depression. Even today, Leena draws strength from Kishore's philosophy: 'You win some and lose some.' Whenever she feels low, she remembers his ability to hide his sadness from the world, have a good cry behind closed doors, and then smile again. Indore: Christian College students celebrate Bollywood singer Kishore Kumar's birthday Check out our list of the latest Hindi , English , Tamil , Telugu , Malayalam , and Kannada movies . Don't miss our picks for the best Hindi movies , best Tamil movies, and best Telugu films .
Hindustan Times
22-05-2025
- Politics
- Hindustan Times
Taste of Life: Doer of Gandhiji's philosophy of decentralised democracy
Pune: The Government of India Act of 1935, a landmark piece of legislation, brought about significant democratic reforms in India. It granted a large measure of autonomy to provinces, ended the 'dyarchy' system at the provincial level, and introduced direct elections. Mahatma Gandhi had been talking and writing about the implementation of democracy since the 1920s. His model of democracy and development was based on an upward movement of authority from the base to the apex, unlike the British model. He imagined a democracy where the village was the core unit. For this to happen, the people had to be educated and the village self-reliant. The concept of 'gramoddhar', or village upliftment and development, was thus central to Gandhiji's philosophy of decentralised democracy. However, this development was not limited to material wealth. He wanted the villagers to be spiritually and intellectually equipped to be able to think and make decisions about themselves, their villages, and their country. As a result, India in the early 1930s witnessed a heightened discussion centred on the upliftment and development of villages that gained momentum after the reforms of 1935. That the villagers were uneducated and hence not eligible to participate in the democratic process was a favourite argument of a certain section of the society. Gandhiji and his followers not only staunchly opposed this, but also made efforts to bring about a change. Reverend AG Hog, principal of Christian College, addressed students at the convocation of the Madras University on August 10, 1935. He said, 'More than ever before India needs to find in her citizens qualities of the kind which is the function of the universities to foster and develop. She needs citizens, men and women, who learn to think for themselves and to act as they think and whose judgements have the well-informed and sympathetic wisdom that comes from wide and wisely chosen reading. She needs those who seek a charitable and sympathetic understanding of views with which they disagree. She needs those who speak nothing but the truth. Where, if not to her universities, shall she look for such citizens?' The Marathi newspaper 'Dnyanaprakash' in its editorial on August 14, 1935, quoted this speech to stress upon the need for 'gramoddhar'. It appealed to the educated class to work in villages and urged the universities to modify the curriculum to make education more inclusive. It also featured an article next to the editorial about the work done by Mr DS Modak in the village of Mundhwa. Modak, the personal assistant to the Collector of Poona, believed in 'gramoddhar' and was one of the few who walked the talk. In the 1930s, he did some exemplary work at Pimple, Ranjangaon, and Mundhwa, the villages around Pune. He worked hard to make these villages models for 'gramoddhar'. Mundhwa was five miles from Pune and known all over Maharashtra for its paper mill, which was visible from the Hadapsar Railway Station. But the village was far from clean. Sewers from Pune flowed into Mundhwa. There were puddles of dirty water everywhere. The roads were always full of mud during the monsoon and dust flew everywhere during the summer. Modak decided to change this. But he wanted the change to come from the villagers themselves. He knew that the villagers could not be ordered around. The importance of self-reliance had to be explained to them without being condescending. He had to treat them with respect and dignity. He had to earn their trust and he could not do so by living in Pune. He started spending a lot of time in Mundhwa. He visited the village every Sunday and sometimes after work. He ate with the farmers and went to their farms with them. He strived hard to make them see him as one of their own. In 1934, the residents of Mundhwa were convinced of the need to improve the condition of their village. The villagers decided to build a drainage system themselves in the village without relying on the government. Groups were formed who took turns to volunteer with the construction activity. A few months later, Mundhwa boasted of clean roads and a fairly sophisticated drainage system. Modak invited the 'Gramsudhar Samiti' (village improvement committee) constituted by the Congress party to visit the village. The Samiti was impressed and requested Modak to continue with his work. Modak often discussed the economic upliftment of their families with the farmers. He realised that the money earned from farming was not sufficient to guarantee a decent standard of living and that additional activities were necessary to supplement the income. He introduced beekeeping and jam-making to the people of Mundhwa. Mr Balaram, who worked with the agricultural department, visited Mundhwa every Sunday to teach the vocation of beekeeping. Mr Narhar Gangadhar Apte spent a month in Mundhwa to teach jam-making. There were many orchards, gardens, and sugarcane farms in Mundhwa. The guavas from the village were quite popular in the Bombay Presidency. The proximity of these gardens was stimulating for the bees to build their hives. Fruits like guava were cheaper in season and resulted in losses for the gardeners. But the business of guava jam made sure that they did not incur any more losses. When the market did not fetch a decent price for guavas, instead of selling the fruit at a low price, the farmers made jam that could be sold throughout the year in the markets of Poona Cantonment and Bombay. The additional income from selling of jams resulted in an increase in the enrolment at the local school. A night school was soon started for adults. Children of farmers and herdsmen who worked during the day attended this school. Modak also introduced soap-making as a business in Mundhwa. He had told the Samiti that the upliftment of villages was not possible unless the income and purchasing power of the villagers did not improve. According to him, better roads, buildings, and drainage systems did not mean much unless the villagers had sustainable sources of income that enabled them to sail through emergencies like famines and floods. The income also enabled them to seek better education. In this regard, he put forth a proposal for land consolidation during a meeting with the Samiti. This consolidation of holdings was supposed to benefit the farmers in several ways -brokerage would be curbed, farm income would increase, and the living conditions of the farmers would improve. Many residents of Mundhwa wholeheartedly embraced the scheme and tried to persuade every landholder to accept consolidation. I do not know how long Modak continued to work at Mundhwa. In his address, Rev Hog said - 'Remembering that India consists mainly of villages, I can conceive of nothing more noble, and for a true son or daughter of a university nothing more appropriate, than a life spent in combating the ignorance and other social ills that hold villages of India in thrall.' 'Maharashtra', a Marathi daily published from Nagpur, complained on January 18, 1936, that public lectures related to village upliftment were usually crowded, but there were very few people in cities like Nagpur, Pune, and Bombay who participated in this work. It wrote that if one tried to see how much work was done in villages, they would be disappointed. Modak and the villagers of Mundhwa were honourable exceptions. They took up 'gramoddhar' when India was about to enter upon a constitutional experiment, the precise issues of which no one could foresee. Gandhiji's genius lies in combining democratic principles with the upliftment of villages. Perhaps it is not too late to revisit his ideas. Chinmay Damle is a research scientist and food enthusiast. He writes here on Pune's food culture. He can be contacted at
