Deprecated (16384): The ArrayAccess methods will be removed in 4.0.0.Use getParam(), getData() and getQuery() instead. - /home/brlfuser/public_html/src/Controller/ArtileDetailController.php, line: 73
 You can disable deprecation warnings by setting `Error.errorLevel` to `E_ALL & ~E_USER_DEPRECATED` in your config/app.php. [CORE/src/Core/functions.php, line 311]
Code Context


        trigger_error($message, E_USER_DEPRECATED);

    }
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 You can disable deprecation warnings by setting `Error.errorLevel` to `E_ALL & ~E_USER_DEPRECATED` in your config/app.php.'
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deprecationWarning - CORE/src/Core/functions.php, line 311
Cake\Http\ServerRequest::offsetGet() - CORE/src/Http/ServerRequest.php, line 2421
App\Controller\ArtileDetailController::printArticle() - APP/Controller/ArtileDetailController.php, line 73
Cake\Controller\Controller::invokeAction() - CORE/src/Controller/Controller.php, line 610
Cake\Http\ActionDispatcher::_invoke() - CORE/src/Http/ActionDispatcher.php, line 120
Cake\Http\ActionDispatcher::dispatch() - CORE/src/Http/ActionDispatcher.php, line 94
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Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
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Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
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Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Error\Middleware\ErrorHandlerMiddleware::__invoke() - CORE/src/Error/Middleware/ErrorHandlerMiddleware.php, line 96
Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Http\Runner::run() - CORE/src/Http/Runner.php, line 51
Cake\Http\Server::run() - CORE/src/Http/Server.php, line 98

Deprecated (16384): The ArrayAccess methods will be removed in 4.0.0.Use getParam(), getData() and getQuery() instead. - /home/brlfuser/public_html/src/Controller/ArtileDetailController.php, line: 74
 You can disable deprecation warnings by setting `Error.errorLevel` to `E_ALL & ~E_USER_DEPRECATED` in your config/app.php. [CORE/src/Core/functions.php, line 311]
Code Context


        trigger_error($message, E_USER_DEPRECATED);

    }
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 You can disable deprecation warnings by setting `Error.errorLevel` to `E_ALL & ~E_USER_DEPRECATED` in your config/app.php.'
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deprecationWarning - CORE/src/Core/functions.php, line 311
Cake\Http\ServerRequest::offsetGet() - CORE/src/Http/ServerRequest.php, line 2421
App\Controller\ArtileDetailController::printArticle() - APP/Controller/ArtileDetailController.php, line 74
Cake\Controller\Controller::invokeAction() - CORE/src/Controller/Controller.php, line 610
Cake\Http\ActionDispatcher::_invoke() - CORE/src/Http/ActionDispatcher.php, line 120
Cake\Http\ActionDispatcher::dispatch() - CORE/src/Http/ActionDispatcher.php, line 94
Cake\Http\BaseApplication::__invoke() - CORE/src/Http/BaseApplication.php, line 235
Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Routing\Middleware\RoutingMiddleware::__invoke() - CORE/src/Routing/Middleware/RoutingMiddleware.php, line 162
Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Routing\Middleware\AssetMiddleware::__invoke() - CORE/src/Routing/Middleware/AssetMiddleware.php, line 88
Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Error\Middleware\ErrorHandlerMiddleware::__invoke() - CORE/src/Error/Middleware/ErrorHandlerMiddleware.php, line 96
Cake\Http\Runner::__invoke() - CORE/src/Http/Runner.php, line 65
Cake\Http\Runner::run() - CORE/src/Http/Runner.php, line 51
Cake\Http\Server::run() - CORE/src/Http/Server.php, line 98

Warning (512): Unable to emit headers. Headers sent in file=/home/brlfuser/public_html/vendor/cakephp/cakephp/src/Error/Debugger.php line=853 [CORE/src/Http/ResponseEmitter.php, line 48]
Code Context
            if (Configure::read('debug')) {

                trigger_error($message, E_USER_WARNING);

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&lt;p style=&quot;text-align:justify&quot;&gt;The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, &amp;ldquo;Go and fight; we will look after the house and the land till you come back victorious.&amp;rdquo; This sentiment is also reflected in song &amp;mdash; &amp;ldquo;Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).&amp;rdquo;&lt;/p&gt;

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&lt;p style=&quot;text-align:justify&quot;&gt;Please &lt;a href=&quot;https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/&quot;&gt;click here&lt;/a&gt; to read more.&lt;/p&gt;
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No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.

The farmers&rsquo; agitation is unique in many..."/>
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                <strong>Farmers’ protest questions reform that promotes efficiency of agriculture, not well-being of agriculturists -Pramod Kumar</strong></h1>
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                <p style="text-align:justify">-The Indian Express</p><p style="text-align:justify"><em>No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.</em></p><p style="text-align:justify">The farmers&rsquo; agitation is unique in many ways. One, it is a coming together of 31 ideologically competing organisations. Two, it has successfully purged itself of the influence and interference of the established political parties as reflected in the popular song, &ldquo;Kithe kithe paye aa vande, kedi party de kede jhande, O vota paake khaave dande, O bholeya jatta samajh agende (We are divided under different party flags, you vote only to get beaten up; All you innocent people, arise and understand their real agendas)&rdquo;. Three, the movement goes beyond the kisans, as there is a broad-based engagement of the arhtiyas, small shopkeepers, landless labourers and social and cultural activists.</p><p style="text-align:justify">The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, &ldquo;Go and fight; we will look after the house and the land till you come back victorious.&rdquo; This sentiment is also reflected in song &mdash; &ldquo;Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).&rdquo;</p><p style="text-align:justify">Anger against the central government was visible amongst the farmers, arhtiyas and their families. The extent of the anti-Centre feeling revived echoes of the time of the Emergency in the 1970s. This is expressed in another song: &ldquo;Khichla jatta, khich tyaari, pecha pai gaya Centre naal (Pull up your socks, as we have locked horns with the Centre)&rdquo;.</p><p style="text-align:justify">Please <a href="https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/" title="https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/">click here</a> to read more.</p>               </font>
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&lt;p style=&quot;text-align:justify&quot;&gt;The farmers&amp;rsquo; agitation is unique in many ways. One, it is a coming together of 31 ideologically competing organisations. Two, it has successfully purged itself of the influence and interference of the established political parties as reflected in the popular song, &amp;ldquo;Kithe kithe paye aa vande, kedi party de kede jhande, O vota paake khaave dande, O bholeya jatta samajh agende (We are divided under different party flags, you vote only to get beaten up; All you innocent people, arise and understand their real agendas)&amp;rdquo;. Three, the movement goes beyond the kisans, as there is a broad-based engagement of the arhtiyas, small shopkeepers, landless labourers and social and cultural activists.&lt;/p&gt;

&lt;p style=&quot;text-align:justify&quot;&gt;The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, &amp;ldquo;Go and fight; we will look after the house and the land till you come back victorious.&amp;rdquo; This sentiment is also reflected in song &amp;mdash; &amp;ldquo;Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).&amp;rdquo;&lt;/p&gt;

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&lt;p style=&quot;text-align:justify&quot;&gt;Please &lt;a href=&quot;https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/&quot;&gt;click here&lt;/a&gt; to read more.&lt;/p&gt;
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No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.

The farmers&rsquo; agitation is unique in many..."/>
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                <strong>Farmers’ protest questions reform that promotes efficiency of agriculture, not well-being of agriculturists -Pramod Kumar</strong></h1>
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                <p style="text-align:justify">-The Indian Express</p><p style="text-align:justify"><em>No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.</em></p><p style="text-align:justify">The farmers&rsquo; agitation is unique in many ways. One, it is a coming together of 31 ideologically competing organisations. Two, it has successfully purged itself of the influence and interference of the established political parties as reflected in the popular song, &ldquo;Kithe kithe paye aa vande, kedi party de kede jhande, O vota paake khaave dande, O bholeya jatta samajh agende (We are divided under different party flags, you vote only to get beaten up; All you innocent people, arise and understand their real agendas)&rdquo;. Three, the movement goes beyond the kisans, as there is a broad-based engagement of the arhtiyas, small shopkeepers, landless labourers and social and cultural activists.</p><p style="text-align:justify">The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, &ldquo;Go and fight; we will look after the house and the land till you come back victorious.&rdquo; This sentiment is also reflected in song &mdash; &ldquo;Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).&rdquo;</p><p style="text-align:justify">Anger against the central government was visible amongst the farmers, arhtiyas and their families. The extent of the anti-Centre feeling revived echoes of the time of the Emergency in the 1970s. This is expressed in another song: &ldquo;Khichla jatta, khich tyaari, pecha pai gaya Centre naal (Pull up your socks, as we have locked horns with the Centre)&rdquo;.</p><p style="text-align:justify">Please <a href="https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/" title="https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/">click here</a> to read more.</p>               </font>
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&lt;p style=&quot;text-align:justify&quot;&gt;The farmers&amp;rsquo; agitation is unique in many ways. One, it is a coming together of 31 ideologically competing organisations. Two, it has successfully purged itself of the influence and interference of the established political parties as reflected in the popular song, &amp;ldquo;Kithe kithe paye aa vande, kedi party de kede jhande, O vota paake khaave dande, O bholeya jatta samajh agende (We are divided under different party flags, you vote only to get beaten up; All you innocent people, arise and understand their real agendas)&amp;rdquo;. Three, the movement goes beyond the kisans, as there is a broad-based engagement of the arhtiyas, small shopkeepers, landless labourers and social and cultural activists.&lt;/p&gt;

&lt;p style=&quot;text-align:justify&quot;&gt;The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, &amp;ldquo;Go and fight; we will look after the house and the land till you come back victorious.&amp;rdquo; This sentiment is also reflected in song &amp;mdash; &amp;ldquo;Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).&amp;rdquo;&lt;/p&gt;

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No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.

The farmers&amp;rsquo; agitation is unique in many...&#039;
$disp = &#039;&lt;p style=&quot;text-align:justify&quot;&gt;-The Indian Express&lt;/p&gt;&lt;p style=&quot;text-align:justify&quot;&gt;&lt;em&gt;No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.&lt;/em&gt;&lt;/p&gt;&lt;p style=&quot;text-align:justify&quot;&gt;The farmers&amp;rsquo; agitation is unique in many ways. One, it is a coming together of 31 ideologically competing organisations. Two, it has successfully purged itself of the influence and interference of the established political parties as reflected in the popular song, &amp;ldquo;Kithe kithe paye aa vande, kedi party de kede jhande, O vota paake khaave dande, O bholeya jatta samajh agende (We are divided under different party flags, you vote only to get beaten up; All you innocent people, arise and understand their real agendas)&amp;rdquo;. Three, the movement goes beyond the kisans, as there is a broad-based engagement of the arhtiyas, small shopkeepers, landless labourers and social and cultural activists.&lt;/p&gt;&lt;p style=&quot;text-align:justify&quot;&gt;The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, &amp;ldquo;Go and fight; we will look after the house and the land till you come back victorious.&amp;rdquo; This sentiment is also reflected in song &amp;mdash; &amp;ldquo;Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).&amp;rdquo;&lt;/p&gt;&lt;p style=&quot;text-align:justify&quot;&gt;Anger against the central government was visible amongst the farmers, arhtiyas and their families. The extent of the anti-Centre feeling revived echoes of the time of the Emergency in the 1970s. This is expressed in another song: &amp;ldquo;Khichla jatta, khich tyaari, pecha pai gaya Centre naal (Pull up your socks, as we have locked horns with the Centre)&amp;rdquo;.&lt;/p&gt;&lt;p style=&quot;text-align:justify&quot;&gt;Please &lt;a href=&quot;https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/&quot; title=&quot;https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/&quot;&gt;click here&lt;/a&gt; to read more.&lt;/p&gt;&#039;
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No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.

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                <strong>Farmers’ protest questions reform that promotes efficiency of agriculture, not well-being of agriculturists -Pramod Kumar</strong></h1>
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                <p style="text-align:justify">-The Indian Express</p><p style="text-align:justify"><em>No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.</em></p><p style="text-align:justify">The farmers&rsquo; agitation is unique in many ways. One, it is a coming together of 31 ideologically competing organisations. Two, it has successfully purged itself of the influence and interference of the established political parties as reflected in the popular song, &ldquo;Kithe kithe paye aa vande, kedi party de kede jhande, O vota paake khaave dande, O bholeya jatta samajh agende (We are divided under different party flags, you vote only to get beaten up; All you innocent people, arise and understand their real agendas)&rdquo;. Three, the movement goes beyond the kisans, as there is a broad-based engagement of the arhtiyas, small shopkeepers, landless labourers and social and cultural activists.</p><p style="text-align:justify">The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, &ldquo;Go and fight; we will look after the house and the land till you come back victorious.&rdquo; This sentiment is also reflected in song &mdash; &ldquo;Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).&rdquo;</p><p style="text-align:justify">Anger against the central government was visible amongst the farmers, arhtiyas and their families. The extent of the anti-Centre feeling revived echoes of the time of the Emergency in the 1970s. This is expressed in another song: &ldquo;Khichla jatta, khich tyaari, pecha pai gaya Centre naal (Pull up your socks, as we have locked horns with the Centre)&rdquo;.</p><p style="text-align:justify">Please <a href="https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/" title="https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/">click here</a> to read more.</p>               </font>
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<p style="text-align:justify"><em>No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.</em></p>

<p style="text-align:justify">The farmers&rsquo; agitation is unique in many ways. One, it is a coming together of 31 ideologically competing organisations. Two, it has successfully purged itself of the influence and interference of the established political parties as reflected in the popular song, &ldquo;Kithe kithe paye aa vande, kedi party de kede jhande, O vota paake khaave dande, O bholeya jatta samajh agende (We are divided under different party flags, you vote only to get beaten up; All you innocent people, arise and understand their real agendas)&rdquo;. Three, the movement goes beyond the kisans, as there is a broad-based engagement of the arhtiyas, small shopkeepers, landless labourers and social and cultural activists.</p>

<p style="text-align:justify">The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, &ldquo;Go and fight; we will look after the house and the land till you come back victorious.&rdquo; This sentiment is also reflected in song &mdash; &ldquo;Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).&rdquo;</p>

<p style="text-align:justify">Anger against the central government was visible amongst the farmers, arhtiyas and their families. The extent of the anti-Centre feeling revived echoes of the time of the Emergency in the 1970s. This is expressed in another song: &ldquo;Khichla jatta, khich tyaari, pecha pai gaya Centre naal (Pull up your socks, as we have locked horns with the Centre)&rdquo;.</p>

<p style="text-align:justify">Please <a href="https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/">click here</a> to read more.</p>
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No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.

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<p style="text-align:justify"><em>No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.</em></p>

<p style="text-align:justify">The farmers&rsquo; agitation is unique in many ways. One, it is a coming together of 31 ideologically competing organisations. Two, it has successfully purged itself of the influence and interference of the established political parties as reflected in the popular song, &ldquo;Kithe kithe paye aa vande, kedi party de kede jhande, O vota paake khaave dande, O bholeya jatta samajh agende (We are divided under different party flags, you vote only to get beaten up; All you innocent people, arise and understand their real agendas)&rdquo;. Three, the movement goes beyond the kisans, as there is a broad-based engagement of the arhtiyas, small shopkeepers, landless labourers and social and cultural activists.</p>

<p style="text-align:justify">The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, &ldquo;Go and fight; we will look after the house and the land till you come back victorious.&rdquo; This sentiment is also reflected in song &mdash; &ldquo;Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).&rdquo;</p>

<p style="text-align:justify">Anger against the central government was visible amongst the farmers, arhtiyas and their families. The extent of the anti-Centre feeling revived echoes of the time of the Emergency in the 1970s. This is expressed in another song: &ldquo;Khichla jatta, khich tyaari, pecha pai gaya Centre naal (Pull up your socks, as we have locked horns with the Centre)&rdquo;.</p>

<p style="text-align:justify">Please <a href="https://indianexpress.com/article/opinion/columns/with-anger-and-a-song-punjab-farmers-protests-7095687/">click here</a> to read more.</p>
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No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish.

The farmers&rsquo; agitation is unique in many...'
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Farmers’ protest questions reform that promotes efficiency of agriculture, not well-being of agriculturists -Pramod Kumar

-The Indian Express No doubt, with these laws, agricultural operations may become more efficient, but they threaten to lead to the marginalisation of the farmers. In other words, agriculture may flourish, but agriculturists could perish. The farmers’ agitation is unique in many ways. One, it is a coming together of 31 ideologically competing organisations. Two, it has successfully purged itself of the influence and interference of the established political parties as reflected in the popular song, “Kithe kithe paye aa vande, kedi party de kede jhande, O vota paake khaave dande, O bholeya jatta samajh agende (We are divided under different party flags, you vote only to get beaten up; All you innocent people, arise and understand their real agendas)”. Three, the movement goes beyond the kisans, as there is a broad-based engagement of the arhtiyas, small shopkeepers, landless labourers and social and cultural activists. The support lent by families and women is striking. In my interactions with the families of the agitators in the Malwa region of Punjab, the women, particularly, were expressive. For a Punjabi, land is not only an economic asset, but a lifeline and status symbol. Many women exhorted their men, “Go and fight; we will look after the house and the land till you come back victorious.” This sentiment is also reflected in song — “Khet tere eh khon nu firde; Jo tu paddre kite anter naal (These corporate are eyeing your land, which you have cultivated with hard labour).” Anger against the central government was visible amongst the farmers, arhtiyas and their families. The extent of the anti-Centre feeling revived echoes of the time of the Emergency in the 1970s. This is expressed in another song: “Khichla jatta, khich tyaari, pecha pai gaya Centre naal (Pull up your socks, as we have locked horns with the Centre)”. Please click here to read more.