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Indian Express
5 hours ago
- General
- Indian Express
‘Dignity, respect for all': Who is the dist judge co-leading Pune Pride Parade?
District judge Sonal S Patil, who would be the co-grand marshal of Yutak Charitable Trust's Pune Pride on Sunday, has a long career in the judiciary. As the secretary of the Pune District Legal Services Authority (DLSA), Patil said the decision to join the march was to proudly support the LBGTQ+ community's quest for equality and inclusivity. With a career of over 15 years in the judiciary, Patil has worked across Maharashtra in various judicial capacities. She was promoted as the deputy registrar of the Bombay High Court in 2019 and later as an Officer on Special Duty to the Supreme Court of India. She was appointed as the secretary of DLSA in 2023. At present, Patil is pursuing her PhD in Cyber Law from Bharati Vidyapeeth. Patil had started the Nyay Sanhita Project, which aims to provide legal aid and welfare scheme information to the marginalised community. Patil had organised National Lok Adalats which have resulted in the successful resolution of over 7,26,00 cases, with settlements amounting to Rs 2,698 crore. DLSA, Patil said, has a host of services for the community, which includes free legal aid and counselling for individuals, support in filing cases related to discrimination and rights violation, awareness programmes on legal rights and entitlements and collaboration with NGOs and community organisations for holistic support. 'Inclusivity is essential for a free and equitable society,' she said. Inclusivity, Patil saw, allows for the promotion of diversity as well as foster a sense of belonging. 'When individuals feel included, they are more likely to feel a sense of belonging, which can lead to increased confidence, motivation, and productivity,' she said. Patil emphasised that the LGBTQ+ community has the right to protection from discrimination on the basis of their sexual orientation and gender identity as upheld by the Supreme Court of India in the Navtej Singh Johar case. Patil said DLSA works to empower the marginalised community to assert their rights and access to justice. 'Our work is to uphold the rule of law and ensure all individuals are treated with diginity and respect,' she said.
India.com
a day ago
- Health
- India.com
NEET PG 2025 Postponed: Exam To Be Held In Single Shift, New Dates To Be Released Soon
NEET PG 2025 Postponed: The National Board of Examinations in Medical Sciences (NBEMS) has announced the postponement of the National Eligibility cum Entrance Test for Post graduation (NEET PG) 2025. This decision comes in response to a directive from the Supreme Court of India, which mandated that the exam be held in a single shift instead of two shifts to maintain transparency and fairness in the process. "We, accordingly direct the respondents to make necessary arrangements for holding the NEET-PG 2025, examination in one shift, duly ensuring that complete transparency is maintained and secure centres are identified and commissioned." said the official notice. NEET PG is a qualifying and ranking exam for admission to various MD (Doctor of Medicine), MS (Master of Surgery), and PG Diploma courses in government and private medical colleges across the country. NEET PG 2025: Postponement of the Exam Earlier, NEET PG was scheduled to be conducted on 15th June, 2025 which is now postponed as now it will take place in only one single shift so to arrange the more test centres for the exam it stands postponed for now. New dates of the NEET PG examination will be released soon on the official websites. NEET PG 2025: City Intimation Slip And Hall Ticket After the release of the exam date, NBE will release the city intimation slip and hall ticket soon. Earlier, the city intimation slip was scheduled to be released on 2nd June, 2025. After the release, all the registered candidates will be able to download their city intimation slips and admit card for NEET PG 2025 on the official websites, i.e. and All the candidates are advised to keep checking the official website for all the important updates.
Indian Express
a day ago
- Health
- Indian Express
NEET PG 2025 Postponed: Exam to be held in single shift at a later date
NEET PG 2025 Postponed: The National Board of Examinations in Medical Sciences (NBEMS) has postponed the National Eligibility cum Entrance Test for Postgraduate courses (NEET PG) 2025. The decision follows a directive from the Supreme Court of India, which instructed that the examination be conducted in a single shift to ensure transparency and fairness. In its ruling on a recent petition, Aditi & Others vs National Board of Examinations in Medical Sciences & Others), the Supreme Court stated: 'We, accordingly, direct the respondents to make necessary arrangements for holding the NEET-PG 2025 examination in one shift, duly ensuring that complete transparency is maintained and secure centres are identified and commissioned.' Based on this directive, NBEMS confirmed that NEET PG 2025 will no longer be held in two shifts as initially planned. The NEET PG 2025 exam, originally scheduled for June 15, now stands postponed. NBEMS is working to arrange additional test centres and the necessary infrastructure to accommodate all candidates in a single shift. The revised exam date will be notified in due course on the official websites — and NBEMS was earlier expected to release the advanced city intimation slip for NEET PG 2025 on June 2. However, due to the postponement, new dates for the city slip, admit card, and examination will be released shortly. NEET PG is a national-level entrance examination conducted by NBEMS for admission to postgraduate medical courses (MD/MS/PG Diploma) in India. It serves as a key gateway for medical graduates seeking higher education in the field.
Indian Express
3 days ago
- General
- Indian Express
International Booker Prize 2025: How Banu Mushtaq's Heart Lamp insists on dignity, witness and repair
On the day Banu Mushtaq and Deepa Bhasthi win the 2025 International Booker Prize for Heart Lamp (Penguin), the first Kannada book and only the second Indian literary work to win the award, the Supreme Court of India spends over three hours hearing the petitions challenging the Waqf (Amendment) Act 2025 on the question of passing interim orders; the after-echoes of hostility between India and Pakistan continue to ricochet off television studios and drawing-room conversations. On stage, however, Mushtaq speaks of a different world, one in which stories make it possible to pause and to listen, to speak and be heard, and most of all, to look differences in the eye and seek rapprochement. 'Tonight isn't an endpoint — it's a torch passed. May it light the way for more stories from unheard corners, more translations that defy borders, and more voices that remind us: the universe fits inside every 'I',' says Mushtaq, 77, in her acceptance speech. A day later, over a telephone call from London, she speaks of why the human ability to overcome adversity drives her conviction in change. 'This rupture is not true only of India, it is playing out across the world. There is no faith. There is no harmony. There are wars. People are suffering. And yet, I feel hopeful. When you turn the pages of history, you see bloodshed, torture, sorrow and mourning. But even then, you know, the sun shines, good sense prevails, people turn to each other in trust. This time will pass and peace will prevail. I am hopeful about it,' she says. A lawyer, activist and writer, through the course of her own life and career in Karnataka's Hassan, Mushtaq has known what it means to be an outlier. Despite her middle-class upbringing and the freedoms that shaped her, she had sensed early on that choice was a privilege not afforded to many women of her religion and class. Since her school days she had wanted to write. 'As a child, I would scribble on the walls and the floor and pretend that there was an audience waiting to read what I had to say. I would tell my father that I have written a story and he would sit with me as I read out whatever I had put together that day,' she says. Through her one novel and six story collections, her Kannada translations of legal texts, she sought to tell the stories of others like her, yet not quite, in the polyphonic cadences of a colloquial Kannada that she made her own. In the aftermath of Heart Lamp's win, a collection of 12 short stories written between 1990 and 2023, and put together by Bhasthi, there have been murmurs on social media about the book's success, its worthiness to garner one of literature's most coveted awards, about the possibility of its journey being eased by the zeitgeist of a fractured world in search of inclusive symbols. To be honest, Heart Lamp is not a seductive read in the traditional sense. It doesn't dazzle with plot twists or offer the slow burn of psychological complexity. Instead, it demands something more uncomfortable from the reader: to sit with pain, to listen to voices that have long been smothered and to recognise that certain stories aren't told to entertain; they are articulated to hold space for grief, for defiance, for survival; that the emotional squalor they portray is so routine, so normalised by its perpetuation that it could almost slip into the terrain of dark comedy. To suggest that Heart Lamp is unworthy of its honour is to disregard the urgency of its demand — for dignity, for equality, for witness. That the very excess that some critics of Heart Lamp find overwrought, the self-sameness of the stories, is, arguably, its point — its most deliberate and political feature. Unlike Geetanjali Shree and Daisy Rockwell's Tomb of Sand (Penguin) — the first Indian novel to win the International Booker Prize in 2022 — whose expansive canvas was Partition, Mushtaq's literary universe deals with the quotidian — the microaggressions, domestic confinements and everyday brutalities that define women's lives. In a deeply stratified social landscape, where class and gender often dictate access and agency, her characters rebel, endure or cave in. They challenge both the mainstream Kannada literary canon and the sanitised narratives of Muslim womanhood. This is literature that does not flatter the elite reader's gaze — it confronts it. Mushtaq says her stories are a consequence of her long association with the Bandaya (rebellion) movement in Karnataka, of which she was one of the few Muslim women participants. She had worked as a journalist with Lankesh Patrike for almost a decade before getting drawn into the cultural upheaval in the state. 'In Karnataka of the late 1970s, there were a lot of social movements that demanded revival and reformation. There were commerce union agitations, besides movements by Dalit sangathan samitis, environmentalists, theatre activists, feminists. Together, there was a movement that was keen on social justice, that dreamed of changing society and its hegemonies. People who were involved in it wrote slogans, poems, essays and moved on to writing stories, novels, plays and other forms of literature. At that time, the situation in Kannada society was such that women, Dalits and backward-caste people were denied education. Even women from high-caste society did not necessarily have access to education. Only high-caste males dominated Kannada literature. But when the movement began, Dalits started writing, women started writing, people from backward-castes started writing, and some Muslims like me, also became involved in it. In the beginning, we were confused — we didn't know what to write, how to write and how to express our solidarity. It so happened that Kannada literature branched out into three segments at the time: Dalit sahitya, women's literature and Muslims involved in these social movements also began writing. Even today, these segments are the prominent branches of Kannada literature,' she says. In that sense, Mushtaq turns her back on the masculine literary tradition and the refinement that has come to symbolise 'good writing' in regional Indian literature. She embraces melodrama, repetition and sentiment — tools that have historically been dismissed as lesser, feminine or unliterary — and uses them as instruments of resistance. Stories like 'Black Cobras' and 'Be a Woman Once, Oh Lord!' showcase this defiance. In the former, a woman finally goes in for a tubectomy after birthing seven children against her husband's long-standing order to the contrary; the latter is a demand for empathy. 'Patriarchy, religion and politics form a powerful centre, a lord, whose only aim is to control women and impose restrictions on them. They have to become sensitised to the suffering of women,' says Mushtaq. In the discomfort that her stories leave behind, Mushtaq's hope remains that something will shift — not loudly, not all at once, but just enough.
Time of India
3 days ago
- Business
- Time of India
Waqf Act amendments: Progress for the community or just optics?
Vivek Narayan Sharma is an Advocate (AOR) at Supreme Court of India with 25 years of core experience in litigation, arbitration, mediation. Known for resolving high-stakes disputes in a quick-time frame & representing industries, business leaders, celebrities, politicos; he also serves as pro bono Lawyer to enhance societal hues & spectrum. LESS ... MORE The recent Union Cabinet decision to amend the Waqf Act, 1995 and repeal the outdated Waqf Act, 1923 has generated both interest and some manufactured outrage. While a few fringe voices attempt to build a narrative of fear and disenfranchisement, a closer look reveals a clear and much-needed reform: one that strengthens the management, transparency, and future security of waqf properties for the benefit of India's Muslim community. The recent reforms also mark a progressive step toward gender justice within the Waqf ecosystem. Firstly, the clarification that Waqf-alal-aulad (waqf created for the benefit of one's own family) cannot be used as a tool to deny inheritance rights to female heirs is a significant legal and moral correction. This addresses a long-standing abuse of the waqf structure, where patriarchal interpretations were often used to sideline women from their rightful share. Secondly, the mandatory inclusion of at least two Muslim women members in both the Central Waqf Council and State Waqf Boards is a critical institutional reform. It ensures not just representation but also voices from within the community that can advocate for education, health, housing, and livelihood rights of Muslim women. These measures together signal a shift from tokenism to tangible empowerment—ensuring that waqf institutions serve all, not just a privileged few. What is Waqf 'Waqf' refers to a permanent dedication of movable or immovable property by a Muslim for religious, pious, or charitable purposes as recognized by Islamic law. Over time, waqf properties have come to constitute one of the largest repositories of Muslim community assets in India. However, with size comes complexity and the governance structures originally designed to administer these assets have struggled with opacity, inefficiency, and sometimes, exploitation. As on today, lakhs of waqf properties are registered across India, including mosques, graveyards, dargahs, educational institutions, and revenue-generating real estate. The estimated value of these properties is in lakhs of crores, yet their actual contribution to the welfare of the Muslim community remains underwhelming due to widespread mismanagement. Why reforms were long overdue The Waqf Act, 1995 was a consolidated legal framework aimed at ensuring uniformity in the administration of waqf properties by establishing State Waqf Boards and the Central Waqf Council. However, in practice, the implementation has been riddled with inefficiencies. Some of the core issues include: Encroachment and illegal occupation of waqf properties due to lack of documentation and vigilance. Inadequate digitization of waqf property records, making them vulnerable to manipulation and misuse. Opaque appointment procedures for Waqf Board members, often dominated by political or familial interests rather than merit. Lack of accountability and audit , leading to financial leakages and corruption. Disputes over waqf status of properties leading to prolonged litigation and social unrest. Addressing the false narrative Certain interest groups and individuals, either out of ignorance or intent, have attempted to stir communal sentiment by suggesting that the amendments would hurt Muslim interests. This is not only legally unfounded but socially dangerous. On the contrary, the proposed amendments are designed to enhance the credibility and utility of waqf institutions, protect waqf properties from exploitation, and allow the Muslim community to benefit from its rightful assets through better educational, economic, and social programs. To illustrate this, one may ask: What is more empowering to the community – a system that hides in the shadows of outdated laws and corrupt practices, or one that embraces modern governance, transparency, and efficiency? The answer is self-evident. Key Features and Merits of the Proposed Amendments Repeal of Waqf Act, 1923 : This archaic pre-Independence law is no longer relevant. Its existence only created confusion in interpretation and duplication with the 1995 Act. Repealing it clears the legislative cobwebs and affirms the primacy of the modern law. Digital Record-Keeping and GIS Mapping : The proposed law aims to mandate end-to-end digitization of waqf properties. This will prevent illegal sales, encroachments, and fraud. A digital registry will also empower the community with access to transparent information. Improved Composition and Functioning of Waqf Boards : Changes are expected in the way members are appointed and decisions are made. Merit and professionalism will be prioritized over influence and legacy networks. This will create a more accountable system. Stronger Mechanisms for Dispute Resolution : The reforms may introduce faster, community-friendly alternatives to long-drawn court battles, ensuring timely justice and fewer inter-generational disputes over property titles. Strengthening of the Central Waqf Council (CWC) : By providing the CWC with enhanced oversight and audit powers, the Centre aims to create a checks-and-balances system that reduces misuse and ensures inter-state coordination. Harnessing Waqf Assets for Developmental Goals : Reforms could unlock the economic potential of these properties by allowing them to be used, leased, or redeveloped for community-beneficial projects—like schools, hospitals, and skill centers—within the bounds of Islamic law. The bigger picture: Reform is respect These steps are not about erasing identity, they are about protecting and honoring the true spirit of waqf: charity, education, and social upliftment. In doing so, the government is recognizing that communities must be empowered through reform, not manipulated through status quo. Lord Krishna in the Bhagavad Gita says, 'Change is the law of the universe. One who resists change is resisting life itself.' This sentiment, echoed in all great religious philosophies, holds especially true for institutions like waqf, which cannot afford to remain frozen in time. To claim that modernization equals marginalization is a dangerous inversion of logic. It is akin to saying a leaking roof must not be repaired because the house is old. What good is heritage if it cannot serve the present and secure the future? A call to the community: Rise above fear, embrace reform The real danger to Muslim waqf institutions is not the government, but those who trade fear for influence. These reform-blockers often have vested interests in the opacity of the system. They are not protecting the community, they are protecting their control over its assets. True leadership lies in empowering the community with clean, audited, and high-functioning institutions. That is precisely what this amendment seeks to do. The future is faith with accountability India is home to one of the largest Muslim populations in the world. Its strength lies in the coexistence of faith and law, tradition and innovation. Reforms to the Waqf Act are not an attack, they are an opportunity. An opportunity to protect legacy, ensure justice, and unlock the potential of community wealth for generations to come. Let us not allow motivated voices to derail a reform that holds the promise of dignity, transparency, and progress for the Indian Muslim community. Let facts, not fear, lead the way. The recent legislative changes offer a promising framework. It is time to rise above politically motivated noise, embrace reform, and ensure that the legacy of waqf becomes one of hope, progress, and dignity – not just for Muslims, but for the Indian nation as a whole. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
