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'Embarassing behaviour'UK screening fiasco lands T'wood's Fan culture in A big mess

'Embarassing behaviour'UK screening fiasco lands T'wood's Fan culture in A big mess

Time of India6 days ago
Cineworld halted a Pawan Kalyan film screening in the UK after unruly fan behavior involving confetti throwing. This incident, along with others, prompted the MEA to advise Indian citizens abroad to respect local laws.
What Happened
A video clip showing staff at the UK theatre chain Cineworld halting a screening of Pawan Kalyan's Hari Hara Veera Mallu after sections of the audience threw confetti has put the spotlight on unruly Tollywood fan behaviour abroad.
The screening was paused as staff addressed the disruption, prompting some moviegoers to argue that no prior notice had been displayed prohibiting such celebrations. However, the staff called it out for what it was: 'a lack of common sense' and the backlash was instant.
MEA's advisory for Indians overseas to follow local laws
The Ministry of External Affairs (MEA) recently issued an advisory urging Indian citizens residing abroad to respect local laws and 'create a good image' of themselves and the country.
The advisory comes in the wake of two unrelated incidents in the United States — one involving the detention of an Indian woman for allegedly shoplifting items worth over $1,300 (approximately ₹1.12 lakh) in Illinois, and another involving an Indian man detained on charges related to child pornography in Washington.
'Fans should absolutely enjoy the film, a film's release is a moment of joy and excitement for fans, and that spirit of celebration is a beautiful part of cinema culture. However, it's important to remember that the cinema is a shared space. While cheering for your favourite stars it should never come at the cost of others' experience'
— Jithendra, Distributor
'Audiences, especially fans of stars, should carry themselves with decency and uphold a strong sense of responsibility.
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For those who have moved abroad, it becomes even more important to respect local laws and follow their guidelines, thereby representing India positively on the global stage. Fandom can and should be expressed with pride and enthusiasm — but not at the cost of others' enjoyment.'
— Prasanna Kumar, Treasurer, TFCC
When fans went overboard
Jan 2023: In January 2023, the screening of Balakrishna's Veera Simha Reddy in the USA was halted midway due to a major ruckus caused by fans.
feb 2024: Fans lit paper scraps inside a theatre during Cameraman Gangatho Rambabu re-release.
May 2025: A Mahesh Babu fan brought a live snake to a Khaleja re-release screening.
Jan 2025: Nandamuri Balakrishna's fans sacrificed a goat at a theatre in Tirupati to celebrate the release of Daaku Maharaaj
May 2025: Mahesh Babu's fan brought a live snake to a theatre in Vijayawada during the Khaleja re-release
Feb 2024: Pawan Kalyan's fans lit paper scraps inside a theatre in Nandyala during the screening of Cameraman Gangatho Rambabu
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4 Missing Members Of Indian-Origin Family Found Dead After US Car Crash
4 Missing Members Of Indian-Origin Family Found Dead After US Car Crash

NDTV

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  • NDTV

4 Missing Members Of Indian-Origin Family Found Dead After US Car Crash

Four Indian-origin members of a family from New York, who went missing en route to a spiritual site in West Virginia, were found dead on Saturday, Marshal County Sheriff Mike Dougherty said on Sunday. The victims were identified as Asha Divan (85), Kishore Divan (89), Shailesh Divan (86) and Gita Divan (84). The family was travelling from Buffalo to Prabhupada's Palace of Gold in Marshall County, West Virginia, in a 2009 lime green Toyota Camry with a New York license plate EKW2611, authorities said. "Marshal County Sheriff Mike Dougherty has confirmed that the four individuals who were reported missing from Buffalo, New York, have been found deceased following a vehicle crash. The victims have been identified as Dr. Kishore Divan, Mrs. Asha Divan, Mr. Shailesh Divan, and Mrs. Gita Divan," the Sheriff's office posted on Facebook. The victims and the crashed vehicle were found at around 9.30pm (local time) on Saturday off a steep embankment along Big Wheeling Creek Road, the Sheriff said. "First responders were on the scene for more than five hours. Sheriff Dougherty extends condolences to the families of the victims. Further information will be released upon the completion of the investigation," he added. The senior citizens were reportedly last seen at a Burger King outlet in Pennsylvania on July 29. CCTV footage from the Burger King outlet showed two members of the group entering the restaurant, and their last known credit card transaction was also traced to the same location, authorities said. Shortly after, a Pennsylvania State Police license plate reader picked up their vehicle heading south on I-79. "The family was headed to Pittsburgh and then on to Moundsville, West Virginia," Mr Dougherty earlier said. Deputies from both Marshall and Ohio counties in West Virginia held searches in nearby areas. Details of the vehicle were registered with the National Crime Information Center. A missing persons report was also filed in Buffalo, New York. The Council of Heritage and Arts of India (CHAI), a nonprofit based in Williamsville, New York, also stepped in to help locate the four people. "Two couples who were traveling are currently missing, and we're all deeply concerned. If anyone has heard from them or has any updates, please reach out. Hoping they're safe and will be found soon," a news agency quoted CHAI President Sibu Nair as saying.

Why Kathakar Ashok – the quiet flame of Mithila
Why Kathakar Ashok – the quiet flame of Mithila

Indian Express

timea few seconds ago

  • Indian Express

Why Kathakar Ashok – the quiet flame of Mithila

(Written by Ashutosh Kumar Thakur) He was a name carried on the wind. I first heard the name Kathakar Ashok in 2007. Two remarkable voices in contemporary Maithili literature, Taranand Viyogi and Gaurinath, spoke of him with unmistakable reverence. 'He is one of the most important fiction writers in Maithili today,' they said, almost in chorus, in two different places. Their conviction stayed with me for years, like a quiet whisper you know you must one day answer. That moment came in late November 2012. My brother, Atul K Thakur, and I had just returned from Madhubani and were on our way back to Delhi after Diwali and Chhath celebrations. We stopped in Patna to visit him. The meeting, held in his residence, turned into a marathon night of literary exchange. His younger son, Prabhat Jha, then student of Patna University and now teaches English in a college, joined the conversation. What followed was an intense and wide-ranging discussion on Maithili, Indian, and world literature. It was that night I understood Ashok was not merely a writer. He was a thinker deeply rooted in his language, and even more deeply in his time. As the conversation deepened, Ashok spoke warmly of his dear friend Shivshankar Srinivas, whose brilliance in fiction he holds in the highest regard. He talked about the incisive critical mind of Mohan Bhardwaj, whose seminal contributions to Maithili literary criticism he considers foundational, helping map the shifts in sensibility, narrative form, and aesthetic engagement within Maithili literature. Of Taranand Viyogi, he spoke not just as a poet but as a voice of pluralistic imagination, whose poems, steeped in history and the search for self, carry the pulse of a changing Mithila. Reading Ashok's stories, and listening to him reflect on these literary friendships, feels like stepping into a layered world where memory meets myth, and where the influence of postmodernism and the anxieties of the post-truth world ripple quietly beneath the surface. His fiction is deeply aware of fractured identities, cultural dislocations, and the urgent need to reclaim language as a site of meaning. And yet, his writing never abandons clarity; he embraces complexity without becoming obscure. Since that first meeting, I have had the privilege to read nearly all his published works and conduct a long-form interview with him. Each encounter, each text, has only deepened my belief that Kathakar Ashok is a writer who deserves far greater attention in India's literary mainstream, and beyond. He is not only one of the most important voices in Maithili but also a bridge between traditions and transformations, between the rooted and the restless. Ashok Kumar Jha, born on January 18, 1953, began writing in the sacred and intellectually fertile environment of Kashi. His father, Late Umapati Jha, was the manager of the historic Ram Mandir built by the Maharani of Darbhanga. The temple was not only a spiritual center, but also a cultural nucleus. The Maithil Chhatra Sangh hosted literary events, recitations, and anniversary celebrations of Maithili writers. The young Ashok absorbed it all. His first poem, a tribute to poet Chanda Jha, appeared in Batuk, a children's magazine. But the shift from verse to prose was fraught with uncertainty. His early stories were rejected, even by well-meaning mentors. But rejection, in Ashok's case, was only a redirection. He rewrote. He refined. He returned. In 1969, the poem 'E New Lightak Faishion Thik' was published, and in 1971, Viram San Pahine appeared in Mithila Mihir. The storyteller had arrived. Ashok's literary corpus spans decades, but his storytelling retains a deep moral consistency. His landmark short story collections—Ohi Raatik Bhor (1991), Maatbar (2001), and Daddy Gaam (2017)—were written over nearly five decades. They explore caste, identity, communal tensions, migration, alienation, and hope, always through characters drawn from real places, speaking real language, living real dilemmas. His stories are not sentimental recollections. They are structured acts of conscience. In Derbuk, Mirza Saheb, and Daddy Gaam, he examines the tension between memory and modernity, between inherited identities and chosen ones. These are stories that do not scream. They hold your gaze and do not blink. His characters are often caught between conflicting forces, tradition and transformation, locality and globalisation, belonging and estrangement. Yet, he treats each of them with a profound empathy, never reducing them to sociological types. His stories open slowly, like the turning of soil before sowing seeds, giving space to nuance, contradiction, and self-discovery. What makes his stories endure is their ability to echo far beyond Mithila, into the moral ecosystem of anyone who has ever wrestled with identity, dignity, or the quiet ache of displacement. Kathakar Ashok's writing process defies formula. Stories take months, sometimes years, to form in his mind. 'I write only when it becomes necessary,' he says. His work is not an act of production; it is an act of purification. Often, the story finds him, not the other way around. His use of magic realism, like in Kotha and Sanesh, is not borrowed, but indigenous. Ministers with serpentine tongues, caste leaders with dismembered limbs—these are metaphors shaped by Mithila's folk traditions and the disturbing realism of contemporary India. His narratives carry not only literary weight but political urgency. While reading him, I often find myself drawing comparisons, not to reduce his work, but to place it within a broader lineage of literary excellence. There are shades of Gabriel García Márquez in how he merges the mythical with the everyday, creating a reality richer than reality itself. Like Milan Kundera, his stories interrogate history, memory, and identity with a quiet philosophical force. And in the Hindi world, his lyrical restraint and tender surrealism often remind me of Vinod Kumar Shukla. Yet, Ashok stands apart. His metaphors are born from the lived textures of Mithila—its rituals, its fractures, its silences. He writes not to imitate any tradition, but to extend his own. And in doing so, he invites us to witness a world that is at once intensely local and profoundly universal. Ashok's contribution to Maithili letters is not confined to short stories. His critical essays (Maithil Aankhi, Katha Path) and the study Kathak Upanyas: Upanyasak Katha offer some of the most rigorous readings of Maithili literature to date. Kathak Upanyas charts the early decades of Maithili fiction, capturing its social reformist bent and its silent revolutions—from widowhood to women's education, from caste rigidity to individual freedom. His literary essays are not just reflections, they are frameworks, setting the foundation for future scholarship. Ashok's work as an editor (Samvaad, Pratiman, Sandhaan) and as convener of the Maithili Literature Festival in Patna (2014, 2016) shows his enduring commitment to community-building through literature. His column Thain Pathain, later compiled as Neek Dinak Bioscope, remains a beloved commentary on Maithili life, at once personal and political. There is a heart-wrenching truth at the centre of Kathakar Ashok's literary life. He has yet to receive the Sahitya Akademi Award. I say this with both disbelief and disappointment. It is an omission not just startling in its oversight, but symptomatic of a larger apathy toward significant regional voices that have quietly transformed Indian literature from the ground up. Ashok's body of work in Maithili fiction spans decades, themes, and generations. That he has not been recognized by the country's highest literary body is not merely a personal slight—it is a missed opportunity for the Akademi to honour a voice that has persistently stood for literary depth, social realism, and cultural rootedness. In a post-Geetanjali Shree, Perumal Murugan, and Banu Mushtaq world, the translation of Indian regional literature into English and other global languages is no longer a literary aspiration—it is an urgent cultural imperative. As Indian writing steps confidently onto the world stage, languages like Maithili, with their deep-rooted and centuries-old literary traditions, must not remain in the margins. Ashok's works, particularly Daddy Gaam, Ohi Raatik Bhor, and Maatbar, must be translated. Not only because they are exemplary works of fiction, but because they hold the pulse of a people and a place. Within them resonate the lyricism of Vidyapati, the rebellion of Nagarjun, and the quiet, enduring stillness of a land often forgotten in national narratives. Kathakar Ashok is acutely aware of the representational imbalance in Maithili literature. He acknowledges in his literary criticism works the growth in women's writing, with figures like Lily Ray, Usha Kiran Khan, Nirja Renu, and Vibha Rani making substantial contributions, but laments the underrepresentation of Dalit and minority voices. Writers such as Taranand Viyogi, Mahendra Narayan Ram, and Mukhtar Aalam are breaking ground, as are voices from backward castes and the Maithili-speaking community in Nepal. But the road ahead remains long. Literature, as Ashok sees it, must represent all of Mithila—not just its upper-caste memory. Contemporary Maithili literature, Ashok believes, is finally beginning to engage meaningfully with themes like feminism, subaltern identity, urban decay, and ecological anxiety. Novels such as Allah ho Ram, Kalash-Yatra, and O Je Kahiyo Gaam Chhal mark a welcome shift. But the literature still struggles to breach its geographic confines and find a sustained presence in the national literary discourse. The digital age brings paradoxes. Access has grown, but attention spans have withered. Young writers are emerging, yet the publishing landscape remains fragmented and fragile. 'Maithili literature is still surviving because of the hunger of its writers,' Ashok says, with both pride and concern. What it needs now is not just talent, but a sustainable literary ecosystem—committed publishers, visionary translators, meticulous editors, and a wider circle of engaged, curious readers. And then comes the question I have often asked him: When will you write a novel? He smiles. 'There is pressure from friends and readers. I think I must try next year.' That novel, whenever it arrives, will not just be a literary event. It will be a culmination of a life spent walking alongside the truth, writing not for fame but for faith. To read Kathakar Ashok is to encounter a voice that does not shout, but it stays. A voice that believes in the dignity of the ordinary, the mystery of character, and the weight of silence. His stories are not only literature, but they are also documents of cultural memory, chronicles of the heartland, testimony of resistance. And they must travel beyond Mithila. As Namwar Singh once said, 'The survival of Indian literature depends on the dialogue among Indian languages.' Ashok's work reminds us why that dialogue must be nurtured—because in it lies the plural imagination of our future. Because when India's many languages begin to speak to one another, not just in theory, but through translation, then perhaps we will finally hear the full music of our republic. Until then, we listen closely. Because Kathakar Ashok is still writing. (Ashutosh Kumar Thakur is a bilingual writer, literary critic, and curator based in Bangalore. He is a keen observer of South Asian literature and a lifelong student of Mithila's cultural memory. He can be reached at ashutoshthakur@

Spinal fracture, bleeding nose: Army officer assaults four SpiceJet ground staffers at Srinagar airport
Spinal fracture, bleeding nose: Army officer assaults four SpiceJet ground staffers at Srinagar airport

Time of India

time11 minutes ago

  • Time of India

Spinal fracture, bleeding nose: Army officer assaults four SpiceJet ground staffers at Srinagar airport

A senior Army official, who was to board a flight to Delhi, assaulted four airline ground staffers at the Srinagar airport on July 26, the airline said in a statement. One person has suffered a spinal fracture. The airline has initiated a process to place the passenger on the no-fly list in accordance with civil aviation regulations , the airline said. It added that the army officer attacked the staffers after he was asked to pay for extra cabin baggage. Meanwhile, the local police has registered an FIR. Explore courses from Top Institutes in Please select course: Select a Course Category Degree Leadership Public Policy Others Data Analytics others MCA Digital Marketing PGDM Cybersecurity Data Science Operations Management MBA Technology Data Science Project Management CXO Healthcare Management Finance Artificial Intelligence healthcare Product Management Design Thinking Skills you'll gain: Data-Driven Decision-Making Strategic Leadership and Transformation Global Business Acumen Comprehensive Business Expertise Duration: 2 Years University of Western Australia UWA Global MBA Starts on Jun 28, 2024 Get Details The incident was captured on camera and was posted on social media. It shows the passenger assaulting the staff and one of them being hit with a queue stand at the airport. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like IQ Worldwide - Test your Intelligence, know your IQ Score Try Now Undo — timesofindia (@timesofindia) The injured were taken to the hospital and are undergoing treatment. Live Events "A passenger grievously assaulted four SpiceJet employees at the boarding gate of flight SG-386 from Srinagar to Delhi on July 26, 2025. Our staff members suffered a spinal fracture and serious jaw injuries after being attacked with punches, repeated kicks and a queue stand," SpiceJet said in a statement. The airline added that one employee collapsed unconscious but the passenger continued kicking and hitting the fainted employee. "Another staff member suffered bleeding from the nose and mouth after receiving a forceful kick to the jaw while bending down to assist the colleague who had fainted," it added. SpiceJet said the passenger was carrying two pieces of cabin baggage weighing a total of 16 kg, more than double the permitted limit of 7 kg. "When politely informed of the excess baggage and asked to pay the applicable charges, the passenger refused and forcefully entered the aerobridge without completing the boarding process - a clear violation of aviation security protocols . He was escorted back to the gate by a CISF official," the statement said. It is not clear if the passenger was detained at the airport after the incident. The airline has also written to the civil aviation ministry, apprising them about the assault on its staff and has requested appropriate action against the passenger. The airline also said that it has secured the CCTV footage of the incident from the airport authorities and handed it over to the police. SpiceJet said it will pursue this matter to its fullest legal and regulatory conclusion. Meanwhile, IndiGo, on Saturday, announced imposing a flying ban on the passenger who slapped a co-traveller onboard the Mumbai-Kolkata flight on Friday.

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