All posts by mpositiveone@gmail.com

Mamoon’s English medium, co-ed slum school

Tikiapara, Howrah, WEST BENGAL:

Mamoon Akhtar with students at the Samaritan Mission School in Tikiapara

Innumerable NGOs are helping the needy across the country in different ways. What makes the Samaritan Help Mission in Howrah, which adjoins Kolkata across the Ganga, exceptional is the way in which people of different faiths, nationalities, private initiative, official assistance and corporate help have combined to nurture a vibrant island of hope.

The Samaritan Mission does its work in Tikiapara, a huge slum that runs alongside the railway tracks connecting Howrah Station. It is 80 percent Muslim, poor and intimidated by crime. The mission was founded and is led by Mamoon Akhtar, 46, its secretary, and most of its work is housed on land belonging to the Belilious Trust.

Mamoon’s (everybody calls him so) father was a skilled worker and keen that his son get a good education. So he put Mamoon in one of the area’s leading schools, St Thomas. But he had to leave after reaching Class 7 under humiliating circumstances because his father was out of a job and could not pay the school fees. Mamoon finished high school through open learning and, with his father departed, supported his family by doing odd jobs and offering private tuition. Not being able to complete his formal schooling, enabling others to do so and in the English medium became the driving passion of his life.

Two incidents shaped him. One day, he found a man beating up a woman because she refused to be a drug pusher. Mamoon tried to stop him and got beaten up himself. He was finally rescued by other locals who knew him and called him “Sir” because he taught children. The little boy whose mother Mamoon had tried to save caught up with him and simply said, “I want to study.” He asked the child to come to his house and soon he was running evening classes for 20 children in a spare room. To keep doing so, Mamoon went around the community seeking help and enlisted the services of local girls who had completed school as teachers at `100 per month.

Then, one day, he spotted a newspaper clipping which pictured a lady singing with a group of children. She was Lee Alison Sibley, Jewish wife of someone with the US consulate in Kolkata. Mamoon wrote to her, seeking help; she replied that he should ask the local community. Mamoon wrote again. Eventually, she came, saw what he was delivering from a single windowless room, was overwhelmed, wrote out a cheque for `10,000 and asked a local journalist friend to write about his work. It highlighted the fact that Mamoon taught children from all communities. The article roped in Ramesh Kacholia of Caring Friends Mumbai. Ramesh Uncle thereafter became a permanent mentor.

With what Mrs Sibley gave, Mamoon set up Samaritan Help Mission in 2001, the name inspired by the biblical story he had learnt in school. When Mamoon canvassed for additional help from the community around him he also reaped a bonus — a strong community connect. In 2007 the informal school became the Samaritan Mission School, accredited and recognised by the West Bengal government. Today it is a co-educational English-medium school, affiliated to the state board for secondary education, with an enrolment of 1,300. The big thing is ‘English medium’; Mamoon knows the difference that makes.

Now switch to I.R. Belilious Institution on Belilious Road, covering two acres of land bequeathed by a Jewish couple, Rebecca and Isaac Raphael Belilious (they both departed by 1910, childless), with a football field, basketball court, a water body, a two-storied school building and a bigger one coming up which will take classes up to Class 8. The whole complex comes under the Belilious Trust Estate. As a child Mamoon swam there, to later see the water body turned into a municipal garbage dump, the government school virtually defunct, the whole space gone derelict and a den of drug pushers.     

In 2014 Mamoon and a small group of friends started canvassing the residents of Tikiapara and eventually, on 14 November, Children’s Day, a meeting of a thousand people was held at I.R. Belilious Institution. Also present were the trustees of the institution, the local MLA and the Howrah police commissioner, Ajay Mukund Ranade. The meeting decided to revive the institution, after some debate of course as to why a madrassa should not be started instead of an English-medium school. But Mamoon prevailed and from the next day began the physical clean-up job by the locals through shramdaan with help from the municipality. The police did their own kind of clean-up. In December the trustees and the police commissioner decided to start an English-medium school, also open an evening school, name the effort the Rebecca Belilious English Institution, and hand over its management to the Samaritan Mission.  

As you enter, to the left is a prominent sign indicating it is a banking kiosk of the State Bank of India. The place is filled with women, 7,500 of whom from the adjoining slum have accounts there. A biometric point of sale device enables cash dispensation for those who have Aadhaar registration. Along with education, financial inclusion is also taking place right there. The Samaritan Mission also works as a banking correspondent of Indian Overseas Bank.

Right after the bank outreach is the Rebecca Belilious Charitable Dispensary which treats over 200,000 outpatients a year with help from Howrah government hospital doctors. In it there are well-equipped rooms for ophthalmology, dentistry, cardiac care, gynaecology and general medicine. Why is the place not teeming with people and why is it a bit dark? The reality of non-metropolitan India catches up. There is a power cut on.

All the facilities and construction are fairly new and don’t seem heavily used. The grants are coming but how accessible is the entire facility? The question is answered when I spot in another corner a door marked Jan Aushadhi, an initiative by the Indian government to make available cheap essential generic drugs to all. Inside, the shelves are stacked with medicines and two staffers busily fill prescriptions. All the elements that make up a complete out patient facility are present. Too few people overall? It is a hot midday during Ramzan fasting.

In another corner of the complex is a narrow hall with two rows of sewing and embroidery machines with girls working on them. An instructor is explaining to one of the girls how to work on what looks like a pocket which has to be fixed onto the garment. This is the vocational training centre.

Another doorway bears a key message, a skill development centre facilitated by two police commissioners, Ranade and D.P. Singh. It captures the active and supportive role that the local police played in the work of the Mission.

Next to it is being built a drinking water plant which will use the reverse osmosis process and ration daily entitlements through smart cards. No service is rendered free, explains Mamoon. A token fee is levied to make people realise the value of what they are getting.

After these facilities there is a clean water body (it has been snatched back from extinction) and beyond it is an astro turf football pitch, enabled by the CSR programme of Chevrolet GM. At a second campus 10 km away in Bankra, Ambuja Cement helps run a vocational training centre and the Tata Trust a centre to facilitate the integrated use of technology in education to revive government schools. 

You realise CSR funding helps but it is an additionality. The Mission’s lifeblood comes from its community ownership, aided by faceless philanthropy, all explained to you by a balding, energetic Mamoon, despite undergoing Ramzan fasting, who is fluent in English and Bengali but prefers Hindi if you have it too.

As my tour ends Mamoon makes a critical point. At one stage an Islamic organisation was ready to help but wanted the project to have an Islamic character. Mamoon declined. He says his Mission knows no creed and he is trying to bring about active give-and-take between the two main communities in Tikiapara which live peacefully but separately, a bit aloof from each other. Twenty percent of the slum-dwellers are Hindus but they make up 30 percent of the students of the Mission. That additional 10 percent is a badge that Mamoon can wear with pride. 

source: http://www.civilsocietyonline.com / Civil Society / Home> Spotlight / by Subir Roy, Kolkata / July 03rd, 2017

Captain Fatima Wasim makes history as first female medical officer deployed at Siachen Glacier

INDIA:

Captain Fatima Wasim’s historic role as the first female medical officer in an operational post at the Siachen Glacier is a remarkable achievement. The nation commends Captain Fatima Wasim for her groundbreaking accomplishment.

Captain Fatima Wasim makes history as the first female medical officer deployed at Siachen Glacier. / Image Source : INDIA TV /

Captain Fatima Wasim has etched her name in history by becoming the first female medical officer to be deployed on an operational post at the formidable Siachen Glacier. After undergoing rigorous training at the Siachen Battle School, she received her posting at an operational post situated at an altitude of 15,200 feet.

Historic deployment

Captain Fatima Wasim’s appointment as the first woman medical officer on an operational post at Siachen Glacier is a groundbreaking achievement. Following intensive training at the Siachen Battle School, she assumed duties at the operational post located at a challenging altitude of 15,200 feet.

Siachen warriors’ Captain

The Fire and Fury Corps of the Indian Army shared a video on social media platforms, underscoring the milestone achieved by Captain Fatima Wasim. The video celebrated her as the first medical officer to be stationed at an operational post on the Siachen Glacier, emphasising her indomitable spirit and high inspiration.

Indian Army’s Captain Fatima Wasim is 1st Woman Medical Officer at Siachen Glacier – YouTube / Jay Wankhede

Impactful Posting

Captain Fatima Wasim’s deployment at 15,200 feet is a testament to her resilience and serves as a source of immense inspiration. The challenging conditions of Siachen Glacier make this assignment not only historic but also a reflection of her unwavering dedication.

Acknowledgment by the Indian Army

The Fire and Fury Corps of the Indian Army acknowledged Captain Fatima Wasim’s historic posting through a video shared on social media platforms. The caption emphasised her role as a Siachen warrior and celebrated her as the first female medical officer in an operational post at the Siachen Glacier.

Inspiration and determination

Captain Fatima Wasim’s deployment at such a formidable altitude symbolises her unyielding determination and serves as an inspiration for others. Her historic posting is not only a personal achievement but also a significant stride in breaking gender barriers within the armed forces.

source: http://www.indiatvnews.com / India TV / Home> English News> India / by Nitin Kumar / December 11th, 2023

Mohammed Aashiq Wins MasterChef India 2023, Takes Home Rs 25 Lakhs

Mangaluru, KARNATAKA:

The winner of ‘MasterChef Season 8’ is Mohammed Aashiq, who fought against Suraj Thapa, Rukhsaar Sayeed, and Nambie Jessica Marak in the finale.

MasterChef India 2023: Mohammed Aashiq Wins And Takes Home Rs 25 Lakhs Mohammed Aashiq Wins MasterChef India 2023, Takes Home Rs 25 Lakhs
MasterChef India Season 8 unveiled the winner on Friday. ( Image Source : X/@ranveerbrar )

New Delhi: 

The long-running Indian cooking competition MasterChef has finally come to an end. After eight weeks of delicious challenges, Mohammed Aashiq emerged as the winner of the show. The talented home chefs are mentored by Vikas Khanna, Ranveer Brar, and Pooja Dhingra in thrilling competitions.

Mohammed Ashiq, a 24-year-old contestant, wins MasterChef India’s eighth season. He takes home a coat, the trophy, and a cash reward of Rs 25 lakh. Rukhsaar Sayeed and Nambie Jessica, two home chefs, and Suraj Thapa competed in an exciting finale. Nambie and Rukhsaar won second and first runner-up, respectively.

On social media, judge Ranveer Brar sent his congratulations to Mohammed Ashiq. He wrote, “From an inspirational start to a challenging journey, you never stopped daring for more. Congratulations on becoming the MasterChef Mohd. Ashiq!”

Aashiq sent a press statement and discussed his feelings.  “I am immensely grateful for the whirlwind journey I’ve had on MasterChef India. From facing elimination to holding the trophy, every moment was a profound lesson. This experience has completely reshaped my life, and winning this esteemed title feels surreal.”

He added, “Coming back with stronger determination after narrowly missing out last season was tough, but I devoted myself entirely to the culinary craft. This victory isn’t just mine; it’s for every dreamer who defies the odds to chase their aspirations. I owe immense gratitude to the judges- Chef Vikas, Ranveer, and Pooja, fellow contestants, the audience, and all the renowned chefs who pushed me to perform better with each passing day in the kitchen. I’ve grown significantly and noticed a remarkable shift in my cooking skills, all thanks to an incredible boot camp experience.”

Mangaluru lad Mohammed Aashiq is now now a MasterChef | udayavani
Instagram ashiqrex

Who is Mohammed Aashiq? 

Mohammed is originally from Mangalore, Karnataka. At the time when Aashiq entered the MasterChef India competition, he was the owner of a juice shop in his village called Kulukki Hub. By combining his passion for cooking with his talent for creating one-of-a-kind meals, Mohammed has been able to support his family financially.

source: http://www.news.abplive.com / ABP Live / Home> Entertainment> TV / by ABP News Service / December 08th, 2023

This Poet Never Went to School, so She Invented Her Own Alphabet to Write Poetry

Bandipora District, JAMMU & KASHMIR:

This Poet Never Went to School, so She Invented Her Own Alphabet to Write  Poetry

Zareefa Jan has created a “language of circles” to help her document her poems. Only she can decode them.

Zareefa Jan handed me a piece of paper on which several circles were scribbled in pencil. It was only on closer look that I could make out the small differences between them – some were larger, some were not as perfectly circular, some were closer to each other, some seemed circled over and over again. They were laid out neatly in a line. As I continued trying to decipher them, she fished out a pencil and added some lines of circles on a fresh piece of slightly crumpled paper – writing from right to left, the way Urdu and Kashmiri scripts are written.

“Nobody in the world can read those lines except my mother,” Shafaat Lone, Zareefa’s son, told VICE.

Those “lines” are actually Zareefa’s very own coded language, one that she has developed as a means to archive her poetry.

“Nobody in the world can read those lines except my mother, “Shafaat Lone, Zareefa’s son told Vice.

The 65-year-old sufi poetess living in north Kashmir’s Bandipora district in India never went to school. And so, even though she can speak her native Kashmiri language, she can’t read or write in it. 

Sufism is a mystical form of Islam, an unorthodox school of practice that focuses more on the esoteric aspects of religious life, and in which Sufis strive for direct, personal experiences with God.

“This is my language, the language of circles,” she tells me proudly. “I’ve developed it over the years.”

Zareefa’s initiation into poetry started a few years after she got married, when she was in her late thirties. She had gone to fetch water from a nearby brook, when she claims she lost all sense of the world around her and fell into a kind of a trance. When she came to, she’d lost her pitcher, but also felt like a different person altogether.

“When I regained my senses, a gazal just came out of my mouth,” she said. 

A “gazal” is a poem or an ode that originated in Arabic poetry, and often has to do with themes like love, longing and loss. “Until then, I had no idea of what poetry was because I had never read it. But ever since, I have written hundreds of poems and gazals.”

She read out a few lines from one of her poems:

“Panie soaraan aam yawuniyey
Lalwuniyey thovtham naar.
Yawun myon chambi dulwuniyey
Yi chu samsara napaidaar.

(I didn’t destroy my youth as a fire kept nourishing me. My youth is insubstantial in the transient world.)”

Zareefa reading out one of her poems

When Zareefa realised that she had a penchant for poetry, her children were in school. They were learning how to read and write in English and Urdu. But her poems would come to her in Kashmiri – a neglected language whose use is declining, even in Kashmir. 

“It would have been futile and unjust to ask them to learn another language. And who would have taught them? Kashmiri, as a subject, was not part of their school curriculum like English and Urdu,” she said. “Also, I wasn’t sure whether to share my poetry with them at all.”

It took her a few years to muster the courage to tell, first, her husband, and then her children, about her poems. To her surprise, they were amazed at the content of the poems. However, she could memorise and remember only a few of her works; most were lost to memory since she had no way of documenting them.

Initially, Shafaat tried to record them on tape. Then, her elder daughter, Kulsum, tried to write them down with the little Kashmiri she knew. But Zareefa was unhappy with both ways of archiving.

If a thought occurs to Zareefa out of nowhere, she grabs the nearest pen and writes it down, even if its on her hand itself.

“I can’t take my children with me everywhere I go to read my poetry and ask them to whisper my own lines into my ear so that I can say them out loud for others,” she said. “Also, my children can’t be with me every time I have a thought and want to record it, either on tape or on paper.”

So, she devised another technique.

Whenever she had a thought, she’d grab a page and draw different shapes of things on it. Most of it would be literal. “If there was an apple as a word in my poem, I’d draw an apple; if there was a heart, I’d draw a heart,” she said.

Later, whenever her daughter had the time, Zareefa would decode those shapes and Kulsum would write down the poem in conventional script.

“But I am illiterate, and I had never held a pen before,” said Zareefa. “So everything I drew was just a different shape and size of a circle. Like, even if I drew a banana, it would be circular!”

Still, those odd, circular shapes proved to be a good cue for her to remember her lines until her daughter could note them down. That, however, came to a stop three years ago, with Kulsum’s sudden passing. 

In grief, Zareefa neglected to document her poems for a time, until she decided to revisit those circular shapes. 

Zareefa Jan while reading her coded poetry

She realised that the many years of assigning her own meaning to her circles meant she had created an alphabet of sorts. Only she could read it, but she was content with that. It’s not even a fixed lexicon where one shape always stands in for a particular meaning. It keeps evolving as she gives the circles meaning that only she can remember and decode.

Now, those pages filled with squiggly circles lie inside books that hold them together, a repository of some 300 poems she has thus written. Her family is trying to get them all published in both her coded scripture and its conventional transliteration side by side.

Some of her coded as well as decoded works

Some experts believe that Zareefa could well be the first poet in the world to have created her own alphabet to preserve her creations.

“As a student and teacher of poetry, I haven’t seen this kind of thing anywhere in the world of poetry,” said Seraj Ansari, an Urdu teacher. “If what she is saying is true, then she is probably the first poet in the world to do so.”

However, Zareefa’s son tells me how some people doubt his mother’s claim that her circles carry meaning that only she can decode. They suspect that she really remembers her poetry and only pretends to read it from her circles.

But one of the oldest and most revered sufi poets in Kashmir, Ab Kareem Parwana, believes Zareefa.

“No poet in the world can remember everything they have written,” he told VICE. “I have not seen or heard of anyone in my lifetime saying they remember their entire poetry collection. She is a mystic poet, and in mysticism, everything is possible.” 

Follow Rouf Fida on Twitter.

source: http://www.vice.com / Vice / Home> Life / by Rouf Fida / Photos by Rouf Fida / August 06th, 2021

FII Interviews: Poet And Essayist Moumita Alam Talks About Identity Politics And Cultural Elitism

WEST BENGAL:

In a conversation with FII, Moumita Alam discusses how she began writing poetry, and what it is like being a Muslim woman in a Hindu majoritarian state and how the voices of certain minorities have been silenced throughout Indian history.

Moumita Alam is a teacher based in West Bengal whose political poetry, over the past few years, has gained incredible popularity in South Asia due to its powerful messages and themes. As a Muslim woman, through her poems, essays and opinion pieces, she attempts to bring out the atrocities faced by the women of her community alongside critiquing the larger issue of rising Islamophobia in India. Her first and only book, The Musings of the Dark was published in 2020.

In a conversation with FII, Moumita Alam discusses how she began writing poetry, what it is like being a Muslim woman in a Hindu majoritarian state and how the voices of certain minorities have been silenced throughout Indian history, particularly in West Bengal ever since the 1947 partition. 

FII: You have, over the past few years, used your poetry to both raise awareness about and protest against the Islamophobia propagated by the ring wing in our country. Would you like to shed some light on what your writing journey has been like? 

Moumita: I began my poetic journey after 2019. In 2019, on the 5th of August, the abrogation of Article 370 happened. I had a friend who lived in Kashmir, so I lost connection with him. He was an aspiring advocate who would regularly speak with me. I, as a teacher and a single mother, would share my life journey with him in return. But in 2019, when I could no longer talk to him, a sense of guilt began haunting me — how could a land become a prison where the people couldn’t even make a phone call to the ones in the outside world?

At some point in time, I thought of writing a letter to him, but receiving a letter from here could land him in trouble. He was much younger than me but was my only friend who would listen to my feelings, my happiness, my sorrows. So, I began writing.

I am against the use of the term “migrant labourers,” because India is our own country, so how can its citizens be called migrants? — to come on the grounds and walk for miles and miles to reach their homes.

Moumita Alam

That same year, in December 2019, the Anti-CAA-NRC movement started and we suddenly became aware of our religious identities. Everyone around me would ask me, “Are you legal? Are you a Bangladeshi?” But, believe me, I was born and raised in West Bengal. I have never even seen or visited Bangladesh. Every Muslim I know — whether practising or non-practising — was being asked this question. So, after my Kashmiri friend, I lost my other friends too because their questions would hurt me. I wrote about those feelings too. 

FII Interviews: Poet And Essayist Moumita Alam Talks About Identity Politics  And Cultural Elitism | Feminism in India
Source: Moumita Alam’s FB

And then again in March 2020, we saw how the unplanned lockdown forced the workers of the unorganised sector — I am against the use of the term “migrant labourers,” because India is our own country, so how can its citizens be called migrants? — to come on the grounds and walk for miles and miles to reach their homes. I could not sleep for days because I live in a village and many of my relatives and fellow villagers used to work in Kerala and Delhi as labourers. So, I also started to write poems about their plights and sufferings. 

One of my friends asked me to send my poems for publication, which had never crossed my mind because I stay far away from Delhi and its so-called “English literary circle.” But I still emailed a publisher who agreed to publish and then, my first and only book, The Musings of the Dark came out in August 2020. 

FII: Since your poems usually focus on the theme of gendered Islamophobia or the issues that Muslim women face in our country, what is it like being a Muslim woman in a country governed by the right-wing? 

Moumita: In 2021, I got to know that a few right-wing fanatics had created an app to sell Muslim women and had named it ‘Bulli Bai.’ I was so disturbed after reading the news about this because this is such a heinous thing to do — how can anyone do this in a democratic country like India?

So, I wrote this poem, “I am a Muslim woman and I am not for sale.” This poem was translated into many languages — in Telugu, Assamese, Bengali, Tamil, Kannada, and others — and was also published on various platforms. 

If you follow the news, you would know that in 2022, hijab was banned in schools across the country. Even if I don’t wear hijab, you can’t ban other women who do from getting an education. As women, we are a minority in many ways — first, as Muslims in this country and then, because of our gender. We have to bargain our choices and sometimes, we have to compromise in front of our families by saying, “I will work hard, I will wear a hijab, please let me go to the doors of education.

When a man is interpreting religious scriptures for you, he will — whether consciously or unconsciously — view religion through a patriarchal lens. They might not allow us to gain an understanding of the equal rights that Islam gives to Muslim women.  

Moumita Alam

After becoming independent, I, as a Muslim woman, can decide for myself whether or not I wish to wear a hijab. But, you can’t put a blanket ban on hijab like that.

While I do write poems on the rising Islamophobia in our country, I also write about the oppression we Muslim women face within our own communities. Look, our society is based on patriarchal notions which means that even a lot of religious preachers are men. When a man is interpreting religious scriptures for you, he will — whether consciously or unconsciously — view religion through a patriarchal lens. They might not allow us to gain an understanding of the equal rights that Islam gives to Muslim women.  

FII: Have you ever faced censorship for having political themes and highlighting the various injustices particularly on the basis of religion, in your work?

Moumita: Thankfully, we still have some platforms that provide a space to people like me where we can raise our voices. I am thankful to the Editor of LiveWire, who recently resigned. She was an immense pillar of support for me because she never censored my work — she either accepted it or denied it from being published, but never censored it. Even the Editor of Outlook is brilliant that way.

FII Interviews: Poet And Essayist Moumita Alam Talks About Identity Politics  And Cultural Elitism | Feminism in India
Source: Moumita Alam’s FB

Sometimes, however, my poems get rejected by other platforms because they say my work is too political, but I think we are living in a time during which one can’t be apolitical. If you are, then you are indirectly standing with people who are unleashing injustice towards minorities. 

FII: As a poet who writes in both English and Bengali, you have often talked about how the voices of certain minorities have been neglected even within Bengali literature and poetry — an example of which can be the Marichjhapi massacre in 1979. Is there anything that you would like to discuss about the domination of certain elite classes and castes in Bengal? 

Moumita: You might have noticed that for the non-Bengalis, West Bengal is equal to Kolkata — all of Bengal is just Kolkata for most people who aren’t from Bengal. This suggests a very Kolkata-centric attitude that most people have about Bengal. The literary world is, of course, not an exception — it’s so Kolkata-centric that people like me who are living in the margins find it almost impossible to reach the centre that is Kolkata. 

Also, the Bengali literary world has been dominated by upper-class, upper-caste people for a very long time. So, they write about only those issues that they know about and that suit their narrative. Things are changing, some voices are getting spaces. However, we still have a long way to go. »

FII: When we usually talk about the India-Pakistan partition, the discussion inevitably gets centred around the division of what is present-day Punjab with little being said about how the refugees of Bengal, particularly the oppressed even among the displaced, were impacted. As someone who has written articles on this theme for both English and Bengali publications, can you tell us a little about your understanding of the same? 

Moumita: Yes, I agree with you that the pains and sufferings of the Bengali refugees haven’t found expression in the so-called mainstream literature, particularly English literature. When I’m talking about “Bengali,” I mean both Hindus and Muslims. The plights of the oppressed class like the Namasudra community who were forced to migrate to West Bengal from the then East Pakistan is missing from the literary narrative. Equally, even the traumas and voices of the Muslims who stayed back while the other members migrated to East Pakistan are missing from the literary imagination.

Source: Moumita Alam’s FB

Most importantly, after partition, no political establishment tried to heal the wounds of the refugees. We all understand how the various European governments attempted to heal the wounds of the holocaust survivors after the second world war, but the same did not happen in India, even though the partition is often compared to the Holocaust.

Instead, every political party tried to gain political mileage from the religious fault lines. If I am not mistaken, nothing much has yet been written about internal migration. How many partition museums do we have?

FII: Every time your poems about the Babri Masjid demolition or about Kashmir get published, there are a lot of derogatory things that are often said by right-wing people— such as a lot of Kashmiri Pandits who end up claiming that their own stories need to be heard over yours. Since you have been doing what you believe in for so many years, is there any advice that you’d like to give to the young girls of our country about how they can voice their thoughts fearlessly even when they are intimidated? 

Moumita: We are living in a critical juncture of time. As witnesses of this time, we can’t let the fascists win. How are they winning? They are winning through their narrative — a narrative of hatred towards minorities, towards women. We have to tell our own stories, we have to counter their narrative by our narrative. 

So, here is my message for all women:

I wish you,

Oh women,

A savage fury

To throw all the

Dos and don’ts

Under a ravaging bus.

And begin from the beginning

All-new, all equal.»

FII: You write and publish your creative works and political thoughts as a freelancer, which means there is very little for you to gain from it as a poet. If anything, your poems and articles have mostly just led people to threaten you. What is it that motivates you to continue writing even when things don’t entirely work in your favour? 

Moumita: Silence is not an option. The hatred that engulfed my friends still haunts me. I am a villager and I know how common people are suffering every day. The silence of the intellectual people saddens me. I want to jolt them, wake them up from their hibernation. 

I am a villager and I know how common people are suffering every day. The silence of the intellectual people saddens me. I want to jolt them, wake them up from their hibernation. 

Moumita Alam

You know, potatoes are the only profitable crop in my village. This year, the poor farmers incurred a heavy loss and couldn’t repay the loans they had to take from private microfinance companies at heavy interest rates. I asked a very old farmer how they plan to survive after this loss? And he replied, “Next year we will get some profit.” I was just amazed at his belief and relentlessness. I believe we can bring a change. We have to hope because we don’t have any other option.

The interview has been paraphrased and condensed for clarity.

source: http://www.feminisminindia.com / Feminism In India / Home> Interview / by Upasana Dandano / June 09th, 2023

Book Review: Amar Sohal’s ‘The Muslim Secular’

UNITED KINGDOM:

Amar Sohal’s ‘The Muslim Secular’ is a compelling exploration of ideas, identities, and legacies that takes you on a scholarly journey that traverses the intricate terrain of India’s struggle for Independence and its subsequent partition through the lens of three influential Muslim leaders: Maulana Abul Kalam Azad, Khan Abdul Ghaffar Khan, and Sheikh Abdullah.

Photo: Getty Images
Photo: Getty Images 

Amidst the dynamic sociopolitical landscape of the subcontinent, the Muslim community grapples with multifaceted challenges, navigating issues of identity, representation and political agency. It is against this backdrop that Amar Sohal’s book ‘The Muslim Secular: The Parity and Politics of India’s Partition’ emerges as a pertinent exploration. 

Sohal embarks on a scholarly journey that traverses the intricate terrain of India’s struggle for Independence and its subsequent partition through the lens of three influential Muslim leaders: Maulana Abul Kalam Azad, Khan Abdul Ghaffar Khan, and Sheikh Abdullah. This meticulously crafted work not only delves into the historical narratives surrounding these figures but also navigates the complex intersectionality of religion, politics, and regional identity, offering readers a profound and nuanced understanding of a pivotal period in South Asian history.

Sohal’s narrative unfolds with the exploration of Azad’s vision, which significantly departs from conventional perspectives. Azad, rather than emphasising a stark dichotomy between Hindus and Muslims, envisions a shared Indian nationality rooted in historical evolution. His integrationist stance grapples with the challenges of sectarian antagonism, weaving a narrative that transcends the simplistic notions of religious division. Sohal adeptly captures Azad’s dynamic response to historical exigencies, portraying him not merely as a religious leader, but as a visionary navigating the multifaceted socio-cultural landscape of India.

The focus then shifts to Ghaffar Khan, a transformative figure whose reinterpretation of the Muslim Pashtun warrior archetype challenges prevailing stereotypes. By divorcing bravery from violence, he introduced an ethical dimension to the pursuit of freedom. Sohal meticulously unravels the intricacies of Ghaffar Khan’s advocacy for a symbiotic relationship between Muslim Pashtuns and Hindu Hindustanis. The book doesn’t shy away from the complexities of Ghaffar Khan’s engagement with the post-Partition referendum in Kashmir, illuminating the enduring impact of his ideas on regional political dynamics.

Amar Sohal's book 'The Muslim Secular: Parity and the Politics of India's Partition'
Amar Sohal’s book ‘The Muslim Secular: Parity and the Politics of India’s Partition’

Abdullah emerges as another pivotal figure and Sohal meticulously traces the evolution of his perspectives on Kashmiri identity. Abdullah’s delicate balance between preserving the region’s distinctiveness and fostering unity with the broader Indian context adds layers of complexity to his political trajectory. Sohal deftly navigates Abdullah’s integrationist phase in later years, providing readers with a nuanced understanding of the man and his enduring influence on the Kashmiri political landscape.

What distinguishes ‘The Muslim Secular’ is its seamless transition between historical narratives and contemporary implications. Sohal draws intriguing parallels with the present, shedding light on how the legacies of Azad, Ghaffar Khan, and Abdullah continue to shape the political landscape. The comparison with the Pashtun Tahafuz Movement in Pakistan adds depth to the exploration of non-violence and symbiotic centre-region relationships, offering readers insights into the ongoing dynamics in the region.

Expanding the scope of the book, Sohal delves into the role of large Muslim-minority communities in Kerala, West Bengal, and Assam. These communities, constituting a significant portion of the population, actively resist the homogenising efforts of the Bharatiya Janata Party (BJP) through sub-national political formations. Inspired by the integrationist visions of Abdullah and Ghaffar Khan, they navigate the intricate socio-political terrain, contributing to the overarching theme of the book. This expansion not only enriches the narrative but also provides a holistic understanding of how these visions transcend regional boundaries.

‘The Muslim Secular’ stands out as a seminal work that transcends traditional historiography. Sohal’s narrative is not only informative but also reflective, inviting readers to engage deeply with the complexities of India’s political trajectory. The book encourages a nuanced understanding of the legacies of Azad, Ghaffar Khan, and Abdullah, urging readers to contemplate their enduring impact on the current socio-political milieu.

In conclusion, ‘The Muslim Secular’ is a compelling exploration of ideas, identities and legacies. Sohal’s nuanced and insightful approach ensures that readers not only gain a profound understanding of the historical context but also appreciate the lasting relevance of these visionary leaders in shaping India’s political landscape. The book serves as an indispensable resource for scholars, historians, and anyone seeking a comprehensive understanding of the intricate interplay between religion, politics, and regional identity during a pivotal period in South Asian history.

However, it is imperative to recognise that the book might present challenges for the general reader, particularly in the initial sections. The narrative, laden with academic jargon and intricate historical details, necessitates a certain familiarity with the subject matter. While this scholarly depth undoubtedly elevates the work, it could potentially form a barrier for readers less acquainted with the nuances of Indian history and politics. Yet, for those willing to navigate this initial complexity, the reward is a profound and enlightening exploration that unveils the complex tapestry of India’s political evolution, offering insights that extend far beyond the pages of this thought-provoking work. 

Sohal’s ‘The Muslim Secular’ not only adds scholarly richness to the discourse but also invites readers to confront and engage with the multifaceted dimensions of a crucial period in South Asian history.

(Saleem Rashid Shah is a literary critic and an independent writer based in New Delhi. He tweets at @SaleemRashid176. Views expressed are personal.)

source: http://www.outlookindia.com / Outlook / Home> Weekend Reads / by Saleem Rashid Shah / October 28th, 2023

Assamese Muslim women in Jajori village weave fairy-tales

ASSAM:

A weaver at her loom in Assam's Jajori village
A weaver at her loom in Assam’s Jajori village

When Mahatma Gandhi said “Assamese women are born weavers, they can weave fairy tales in their cloth”, he wasn’t exaggerating. The words of the Father of the Nation are well reflected in Jajori, an Indigenous Assamese Muslim-dominated village in central Assam’s Nagaon and Morigaon districts. The only source of livelihood for the villagers is the handwoven clothes made by the Muslim women. These clothes are sold in Assam and rest of India.

There were three Burmese invasions of Assam between 1817 and 1826, during which time the Kingdom of Assam (then ruled by the Ahoms) came under the control of Burma from 1821 to 1825. It is believed that the ancestors of Jajori started settling in the village during the Burmese invasion. 

Even though weaving was the only source of income for villagers in Jajori since the Ahom Empire it gathered momentum when Mahatma Gandhi gave the call of boycotting all foreign goods during India’s freedom struggle in 1905. Now the entire village is dependent upon weaving.   

A weaver at work in the Jajori village of Assam

Cotton, Muga, Pat (mulberry silk), and Eri (endi) are the main fabrics that are woven in Jajori village. Textiles like shawls, saris, furnishings, and bedspreads are usually woven from pure Assamese cotton. Chadars and Mekhalas – which is the traditional dress worn by indigenous Assamese women – are also made from this cotton.  

The Muslim women in Jajori also weave out the traditional Gamosha (white towel with red patterns on both ends) which is given to elders and dear ones as a mark of respect and love on different occasions.

Initially, the Muslim artisans of the Jajori village were personally involved in weaving. In 1960-61, some local elders tried to organize these artisans and the late Jamiat Uddin, and Majlul Haque formed the Jajori Muslim Village Weaving and Cutting Cooperative Society..

A weaver diaplaying handloom cloth

The cooperative society has been run by Nechima Begum alias Mary Begum since 1980.

Gulnaha Begum, a craftswoman, said she has provided education to her two sons and arranged marriage for her daughter by weaving and selling clothes. The women of the village including Chimim Sultana, Nazima Begum, Runu Begum, Maria Nesa, Alea Begum, and Punang Begum have been involved in the weaving industry for a long time.

The state government has not provided any major financial assistance to the weavers except one-time assistance under the Din Dayal scheme.

Abdul Khayer Ahmed, a prominent social worker in Jajori village, said that when Mahatma Gandhi called for a boycott of foreign textiles in 1905, the artisans of the village cut their yarn and wove clothes for themselves and others.  

The fairytale designs woven in cotton

The women of this area weave saris, gamochas, rihas, chadars-mekhelas, tablecloths, etc.

Even though there is an office of the Handloom and Textiles Department at Dalang Ghat near Jajori. However, the response of the department is not as expected. But the weavers are not looking towards the government.

Even though there is an office of the Handloom and Textiles Department at Dalang Ghat near Jajori. However, the response of the department is not as expected. But the weavers are not looking towards the government.

source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Daulat Rahman, Guwahati / December 06th, 2023

Mangaluru: HIF releases book titled ‘Big B’ to pay tribute to Late SM Basheer

Mangaluru, KARNATAKA:

In an event held at the Highland Islamic Forum (HIF) Auditorium in the city, the Highland Islamic Forum (HIF) unveiled a new book titled ‘Big B,’ a tribute to the late SM Basheer.

Subtitled ‘A Bond Beyond Brotherhood,’ the book is centered around the inspirational thoughts and life of Late SM Basheer.

Addressing the gathering at the book launch, NA Muneer, Ex-Chairman of the Kuwait Kerala Muslim Association (KKMA), shared memories of his association with SM Basheer. Muneer spoke about the charismatic personality and powerful aura that SM Basheer possessed, leaving a lasting impact on everyone who met him.

Recalling his memories, Muneer emphasized that even a year after SM Basheer’s passing, he continues to remember and honor the late leader. He praised SM Basheer’s instrumental role in organizing significant events at KKMA and acknowledged his invaluable contributions to the organization while serving as its chief.

Fatah Tayyil, Ex-President of KKMA, also paid tribute to SM Basheer, acknowledging his substantial contributions to the KKMA.

SM Rasheed, Chairman of Bearys Chamber of Commerce and Industries (BCCI), spoke about SM Basheer’s profound influence on people’s lives and commended his contributions to the BCCI.

Other speakers, including Mohammed Ali Uchchil and Rizwan Pandeshwar, shared their views on the life and impact of SM Basheer during the event.

The book ‘Big B’ was released by AK Niyaz, MD of AK Group of Companies, along with HIF India President Adil Parvez, and other guests present at the event.

Hussain Shafi, the author of the book, was felicitated by HIF for his contributions.

HIF also presented a documentary-style short video introducing SM Basheer and showcasing his life.

Prominent figures such as SM Basha, MD of SM Group of Companies, SM Farooq, KK Abdullah, officials, and executive members of KKMA and BCCI graced the occasion.

The event, hosted by AK Shaaz, concluded with supplications led by Moulana Tayyub, Khateeb Ehsan Masjid.

source: http://www.varthabharati.in / Vartha Bharati / Home> Karavali / by Vartha Bharati / December 01st, 2023

Twin daughters of Imam from Kashmir village qualify NEET 2023

Damhal Hanjipora (Watto Kulgam District), JAMMU & KASHMIR:

Syed Bismah and Syed Sabiya, twin daughters of an Imam from Damhal Hanjipora in Kulgam district, south Kashmir, have achieved success by qualifying the Undergraduate National Eligibility Cum Entrance Test (NEET) in their first attempt.

The NEET results for 2023 were recently announced, and Bismah and Sabiya secured impressive marks of 625 and 570, respectively.

When asked about their achievement, the siblings expressed their gratitude towards their parents, highlighting their unwavering support throughout their journey to qualify for this prestigious examination. Their parents played a vital role in encouraging and guiding them, making it possible for Bismah and Sabiya to achieve this notable milestone.

“They provided us with whatever we needed to study from childhood. They made a big sacrifice for our future”, Sabiya told local media.

She emphasized the importance of focus in order to qualify for the NEET examination.

“If you want to appear in NEET, you should first check your level and identify your weaknesses. You should discuss your weaknesses with your teachers and also take help from internet to overcome them,” she said.

The father of Bismah and Sabiya, an Imam from Damhal Hanjipora, expressed his immense pride in his daughters’ accomplishment. He acknowledged that he had faced struggles and worked tirelessly to provide support to his daughters throughout their journey. His dedication and hard work were aimed at ensuring that his daughters had the necessary resources, guidance, and encouragement to pursue their dreams of qualifying for the NEET examination. The father’s commitment and efforts played a significant role in enabling Bismah and Sabiya to achieve their goals, and he takes great pride in their success.

“My advice to every parent is that you should provide the best opportunities to your wards for their better future,” he said.

source: http://www.muslimmirror.com / Muslim Mirror / Home> Education> Indian Muslim> Positive Story / by Muslim Mirror Staff / June 14th, 2023

Delhiwale: Rakhshanda Jalil’s ghararas

NEW DELHI:

A peek into a precious wardrobe of strange outfits that are fast becoming invisible from Delhi evenings.

Ghararas, too, are fast becoming invisible from Delhi evenings, although Rakhshanda Jalil is often spotted wearing it in literary gatherings.(Mayank Austen Soofi / HT Photo)

The other day, we spot a strange outfit. It is neither a skirt, nor a gown, and definitely not a sari. It is also not a pajama.

What is it, we ask.

“It is gharara,” says author Rakhshanda Jalil, pronouncing the ‘gh’ from the base of the throat.

We are at Ms Jalil’s home in central Delhi. Her most precious wardrobe is a treasure-house of about two dozen ghararas. Most have been passed on to her from her mother and mother’s mother; a few are even older.

Indeed, Ms Jalil has a fascination for souvenirs of the past. One of her many books is titled Invisible City: The Hidden Monuments of Delhi. Ghararas, too, are fast becoming invisible from Delhi evenings, although Ms Jalil is often spotted wearing it in literary gatherings.

Years ago, she had worn a pink gharara for her wedding. Her two young daughters also wear it on during special occasions such as… well, weddings, particularly in Uttar Pradesh, where more people are likely to be similarly attired.

It is not unusual in Delhi weddings to see women in gharara’s sister dresses, such as the lehenga and the sharara — which is like flared pants. The gharara is more complicated. Each leg is comprised of two parts. The first goes down from the waist to the knee, and the second, which is much wider, begins from the knee and goes down to the foot.

Truth be told, Ms Jalil prefers saris and trousers for ordinary outings. But the gharara was the daily costume of her maternal grandmother, Zahida Suroor, who lived in the university town of Aligarh. “In my grandmother’s time, it was common for women to wear cotton ghararas made of chintz (called chheent by Urdu speakers) at home,” says, Ms Jalil. “Silk or satin ghararas were worn on formal occasions. And the heavy brocade, called kamkhaab, was worn at weddings.”

Each gharara should have its own kameez and dupatta, though these days one has more liberty to mix and match. Ms Jalil says that back in the day an entire gharara was sewn in four or five days. Each piece was stitched by hands. The entire hem was turned in with tiny invisible stitches. Sparkling bits of gold lace were tagged to camouflage the joints at the knees.

Ms Jalil’s mother, Mehjabeen, recently hand-stitched a red gharara for her. The happy daughter gave it a trial run at a dinner in her own home. There was much applause. The gharara came with a short white shirt. The red dupatta was lined with gold frills.

In the old days, women of a family gathered together to sew a gharara if it had to be made for a bride’s trousseau. Neighbours and friends also chipped in. Opinions were eagerly sought on the design, and the leftover cloth was never thrown away — it was used to make an accompanying batua (wallet), or jootis (sandals).

There was a time when a few cities were known to make special types of ghararas, says Ms Jalil. Benares was famous for its brocade ghararas, with master-weavers painstakingly transporting the design to lighter gauzier material for the accompanying dupatta. Lucknow favoured a patchwork design called chatapati. Delhi specialized in something called ‘farshi’, with a long train that women were supposed to hold delicately in their arms.

Perhaps the most ideal way to study this old-world costume is to ask the wearer to sit still. On request, Ms Jalil settles down beside a window with an Eric Segal novel. While the book belongs to her elder daughter, Aaliya, the gharara belongs to her great grandmother. Made of atlas (no relation to the book of maps), the fabric is so fragile that it can tear at the slightest tug. It has a blue background with yellow, orange and pink flowers. At one point, Ms Jalil looks out of the window. Her gharara ceases to be a dying tradition, and seems very much a part of the present.

source: http://www.hindustantimes.com / Hindustan Times / Home> News> Cities>Delhi News / by Hindustan Times / by Mayank Austin Soofi / October 09th, 2017