Before long, Chidambaram Pillai became drawn into the scheme initiated by a few Tuticorin traders to charter a steamer from a Bombay-based firm called Shah Line Company. He successfully exerted himself on behalf of this syndicate. By April 1906, the first chartered steamers arrived in Tuticorin; two months later there commenced a regular ‘Swadeshi’ service to Colombo. Soon, though, there was discord between the Swadeshi syndicate and the Shah Line Company. In an audacious move, Chidambaram Pillai now set about to create an indigenous shipping company with its own steamers. The first prospectus appeared in August 1906, and by October SSNCo was registered as a limited liability joint-stock firm. We learn, too,
A lengthy discussion on the importance of the Constitution in the making of the Indian Republic is found in the chapter titled, ‘Citizen and Community’. The section provides critical insights into the complexities associated with the drafting of the Indian Constitution. The process of its drafting has been delineated in detail by the author. Along with underlining the important role that Ambedkar and other members of the Constituent Assembly played in the making of the Indian Constitution,
he pivotal chapters, ‘The Turning Point’ and ‘Behind High Walls: Naxalite Narratives’, mark a significant shift as the author delves into the Naxalbari uprising and the ensuing political mobilization in the twin cities of Naxalbari and Srikakulam during the 1970s. Through in-depth testimonies and case studies, the author brings to the forefront the lived experiences of women political prisoners like Kalpana Bose, Joya Mitra, Rita Banerjee, Rajashri Dasgupta and women guerillas such as Shanti Munda.
The author seems to be too obsessed with Iran and Shias, he looks suspiciously at anything which is associated with Saudi Arabia and Wahhabi Sunnis and this he seems to be doing without caring for facts. His assertion that ‘a message had gone across to global Sunni and Arab communities that the US had snatched Iraq from the hands of true Islam and delivered it to the heretic Shias’
It is unfortunate, but not totally surprising, therefore that some jealous people strove to create a rift between Islam and Tagore. In the poem ‘Kandari Hushiar’, which we have mentioned earlier, Islam used the word ‘khoon’ for blood. This was objected to by a number of writers associated with the magazine Shanibarer Chithi. In this context Tagore also critiqued Islam’s frequent use of Arabic and Persian words in Bengali poetry. He was deeply hurt and reacting to this controversy, wrote the essay, ‘Borar Piriti Balir Bandh’.
Parents influence our thoughts and reactions—and actions—to a very large extent, perhaps much more than we realize, and their respective beliefs of what constitutes life which sometimes may be in conflict with each other, often define our life and enclose it in a figurative pair of parentheses. Although there can be no doubt as to their good intentions regarding their desire to see their child succeed in life, they may both not necessarily envisage the same sort of success. And neither of them might subscribe to the ideas that their child has about getting on in life, of embarking on their own quest,
