Dr Valli is the scientist who made the world realise the importance of food grains
He had a comfortable US job that he left to return to India and make it healthy. More than two decades since he launched his mission, India’s ‘Millet Man’ Dr Khadar Valli Dudekula was recognised by the government of India with the civilian honour Padma Shri during the 74th Republic Day celebrations on Thursday, January 26.
Dr Valli is the scientist who made the world realise the importance of food grains. He has numerous researches to his name and has worked extensively for revival of grains over 20 years. As per The Better India, Dr Valli woke up to the problem of diet-related consequences in society around 1986-87 when he came across the case of a girl who had started menstruating at 6 years of age. Shocked by this, he decided to return to his country in 1997 and settled in Mysuru to work towards a healthy society rather than in a foreign nation.
Dr Valli is an independent scientist and food expert. In his pioneering work, he has revived five types of disappearing millets. He is a leading advocate of Millet cultivation and use. He was born in a humble background in Kadapa District of Andhra Pradesh. He pursued his BSc (Education) and MSc (Education) from Regional College of Education, Mysuru before earning a PhD in Steroids from the Indian Institute of Science, Bengaluru. Besides being an agricultural scientist, he is also a homoeopath.
After completing education in India, he became a postdoctoral fellow in environmental science at Beaverton, Oregon for three years. He then worked as a scientist with Central Food Technological Research Institute (CFTRI) for four years before working with DuPont for a year in India and four plus years in the US. He discovered medicinal properties of grains during his research and named 5 specific types of grains he prescribed as “Siridhanyalu”.
source: http://www.dnaindia.com / DNA / Home> India / by DNA Web Team / January 28th, 2023
MILLIONS of people around the world benefit from interest-free baking. But, not many know that the scholar who made it possible within the context of the modern economic system left for his final abode on November 11 in San Jose, some 8,000 miles away from a small village in Northern India where he was born in Gorakhpur in 1931.
Dr. Muhammad Nejatullah Siddiqi left a legacy that will continue to help countless access interest-free loans to achieve their dreams. Nejat means salvation. Dr. Nejatullah’s work proved salvation to people who could not advance their financial growth in the highly competitive world due to a lack of capital. Who would have thought that growing up in colonial India, Dr. Nejat would surpass the peak of academic excellence and achieve professorship in two of the world’s most prestigious universities, the Muslim University of Aligarh and Kind Abdul Aziz University, Saudi Arabia. Indeed, education in British India was reluctant to open the door for an aspiring Muslim student to help develop the Islamic Development Bank, which has financed thousands of development projects worldwide.
But he did it with dedication, commitment, and desire to translate concepts into concrete programs to benefit people. He labored hard to author 63 significant books, hundreds of articles, and thousands of lectures worldwide while pioneering economics based on divine principles of justice and equity.
His most widely read book is “Banking without interest,” published in more than 30 editions between 1973 and 2022. His other works in English include Recent Theories of Profit: A Critical Examination (1971); Economic Enterprise in Islam (1972); Muslim Economic Thinking (1981); Banking Without Interest (1983); Issues in Islamic banking: selected papers (1983); Partnership and profit-sharing in Islamic law (1985); Insurance in an Islamic Economy (1985); Teaching Economics in Islamic Perspective (1996); Role of State in Islamic Economy (1996); Dialogue in Islamic Economics (2002) and Islam’s View on Property (1969). He received two major awards for his work: King Faisal International Prize for service to Islamic Studies and Shah Waliullah Award for his contribution to Islamic Economics.
Describing the future of Islamic Economics, he wrote in 2013 that the changing world would call for five strategic changes in approach: Family rather than the market as the starting point in economic analysis; Cooperation playing a more significant role in the economy, complementing competition; Debts playing a subsidiary rather than the dominant role in financial markets; Interest and interest-bearing instruments playing no part in money creation and monetary management; and, lastly, Maqasid based thinking supplanting analogical reasoning in Islamic economic jurisprudence. In what follows, I’d like to discuss these points to help you get in touch with these challenging propositions.
He wrote about his involvement in Islamic economics.
“I have been involved in Islamic economics most of my life. At school, however, I studied science subjects but switched to economics, Arabic, and English literature for my BA degree at Aligarh Muslim University (AMU), which I joined in 1949. My reading habit influenced my decision. I was devoted to al-Hilal and al-Balagh magazines, published under Maulana Abul Kalam Azad (1888–1958), poet, critic, thinker, and one of the great leaders of the Independence Movement. I also read al-Tableegh and was influenced by the Deobandi scholar Maulana Ashraf Ali Thanawi (1863–1943), the author of the famous book on belief and correct conduct (for women), Heavenly Ornaments. And as most young people of my age and time, I studied the works of Maulana Abul Ala Maududi (1903–1979). Two of Maududi’s pieces deeply impacted me: lectures at Nadwatul Ulama, Lucknow, and a scheme he proposed to Aligarh Muslim University, both in the mid-1940s, later published in a collection titled Taleemat. Under the influence of these ulama – religious scholars – I abandoned science and the engineering career I had planned. Instead, I wanted to learn Arabic, gain direct access to Islamic sources, and discover how modern life and Islamic teachings interacted. I stuck to this mission, even though I had to take several detours stretching over six years – to Sanwi Darsgah e Jamaat e Islami, Rampur, and Madrasatul Islah in Saraimir before I arrived eventually at Aligarh to earn a Ph.D. in economics.
The years spent in Rampur and Saraimir were full of lively interaction with Ulama. We spent most of our time discussing the Qur’an, the traditions of the Prophet, commentaries on the Qur’an, fiqh (jurisprudence), and usul-e-fiqh, or principles of jurisprudence. That this happened in the company of young men my age, fired by the same zeal, was an added advantage. We had each chosen a subject – political science, philosophy, economics – that we thought would enhance our understanding of modern life. We combined modern secular and old-religious learning to produce something that would right what was wrong with the world. We received a warm welcome from Zakir Hussain (1897–1969), the former President of India, then Vice-Chancellor of Aligarh Muslim University; Mohammad Aaqil Saheb, Professor of Economics at Jamia Milliyah Islamia, Delhi; and by eminent teachers at Osmania University in Hyderabad.
Our mission was to introduce Islamic ideas to economics. These were at three levels:
A background provided by Islam’s worldview places economic matters in a holistic framework.
A set of goals for individual behavior and monetary policy,
Norms and values, resulting in appropriate institutions.
Maududi argued that this exercise performed in critical social sciences would pave the way for progress toward an ‘Islamic society. I was fully sold on the idea. We were also influenced by the extraordinary times through which Islam and Muslims were passing worldwide. Islam was ‘re-emerging’ after three centuries of colonization which was preceded by another three centuries of stagnation and intellectual atrophy. The great depression had just exposed capitalism’s darker side, and Russian-sponsored socialism was enlisting sympathizers. We thought Islam had a chance if only a convincing case could be made.
Dr. Nejatullah Siddiqi devoted an entire book to the Objectives of Shariah (Maqasid Shariah). He did not agree with those writers who insisted on the five categories of objectives mentioned by al-Ghazali, claiming that many other purposes come under them in one way or another. He suggested more goals to be added beside and beyond the five mentioned above, such as honor and dignity of humankind, fundamental freedom, justice and equity, poverty alleviation, sustenance for all, social equality, bridging the gap between the rich and the poor, peace and security, preservation of system, and cooperation at the world level. He supports his stand by various verses of the Qur’an and the sayings of the Prophet, especially in dealing with the non-Muslims.”
Dr. Siddiqi surveyed the history of the idea of Shariah objectives. To him, the concept of Shariah objectives has existed from the very beginning of Islamic history. But it was al-Juwayni (d. 478/1085) who first used the term, from whom his disciple al-Ghazali (d. 505/1111) took it and divided it into five categories: Protection of religion, life, reason, progeny, and property. Ibn Taymiyah (d. 728H/1328) introduced the protection of dignity in place of progeny. He also argued that objectives should not be limited to the protection from haram (forbidden) but should include securing benefits. Thus, the number would be unrestricted to five objectives. Ibn al-Qayyim followed the suit of his teacher, Ibn Taymiyah, and included justice among the objectives. He examined the opinions of al-Shatibi (d. 790/1389), Shah Wali Allah al- Dihlawi (d. 1172/1763), and a quick survey of the contemporary literature.
At 91, when he breathed his last in this mortal world surrounded by his life-long partner, three sons, and two daughters, Dr. Nejat had already achieved what only a few chosen ones achieved. He ensured perpetual reward from his creator for his contributions to bringing millions into the fold of economic growth. As a result, marginalized people who lagged because of the lack of capital are in the process of building a stable financial life. Dr. Nejatullah turned concepts of divine justice and equity into practical reality. When he started his work on Islamic banking, there was hardly an institution applying religious principles; now, there are over 500 Islamic banks and thousands of other non-interest-bearing financial institutions. His legacy is there to stay and benefit people worldwide. His work has turned him into a legend, and the future generation would rightly call him the father of modern Islamic banking. His nephew, Dr. Ahmadullah Siddiq, Professor of Media Studies in Illinois, said, “It is not a loss of a family, but a loss of a generation that always looked at uncle Nejatullah as a shining source of inspiration.”
Academic honours
Awarded King Faisal International Prize for Islamic Studies, 1982.
American Finance House Award, 1993
Ph.D. in Economics from Aligarh Muslim University, India, 1966.
Arabic and Islamic learning from Rampur, India, 1954.
Work experience
Professor of Economics, King Abdulaziz University, Jeddah, Saudi Arabia, from October 1978 to the present.
Professor of Islamic Studies, Aligarh Muslim University, India, from 1977 to 1978. (On leave from AMU from 1978 to 1983)
Reader (Associate Professor) in Economics, Aligarh Muslim University, India, from 1975 to 1976.
Lecturer (Assistant Professor) in Economics, Aligarh Muslim University, India, from 1961 to 1974.
Supervised several Ph.D. dissertations at Aligarh University, Ummul Qura University, Makkah, Imam Saud University, Riyadh, and Sokoto University, Nigeria.
Editorial and Advisory positions
Member, Editorial Board, Journal of King Abdulaziz University: Islamic Economics, Jeddah from 1983 to present.
Member International Board, Review of Islamic Economics, International Association of Islamic Economics, Leicester, U.K. from 1991 to present.
Member, Advisory Board, Islamic Economic Studies, Islamic Research, and Training Institute, Islamic Development Bank, Jeddah.
Member, Board of Trustees, AAOIFI (Accounting and Auditing Organization for Islamic Financial Institutions, Bahrain) 1999 –
Member, Editorial Board, IQTISAD Journal of Islamic Economics, Yogyakarta, Indonesia, 1999
Member, Advisory Editorial Board, The American Journal of Islamic Social Sciences, AMSS & IIIT, U.S.A. from 1985 to 1991.
Member, Advisory Board of the Journal, Humonomics, Toronto, Canada from 1985 to Present.
Member, Advisory Board, MASS, Journal of Islamic Sciences, Aligarh, India, from 1985 to 1997.
Editor, Islamic Thought, Aligarh, 1954-1959.
List of published books
English
1. Economics, an Islamic Approach, The Islamic Foundation, Leicester, U.K. 1999
2. Teaching Economics in Islamic Perspective, Centre for Research in Islamic Economics, KAAU, Jeddah, 1996
3. Role of the State in the Economy, The Islamic Foundation, Leicester, U.K, 1996
4. Insurance in an Islamic Economy, The Islamic Foundation, Leicester, U.K. 1985
5. Partnership and Profit-Sharing in Islamic Law. The Islamic Foundation, Leicester, U.K. 1985
6. Banking Without Interest, The Islamic Foundation, Leicester, U.K. 1983
7. Issues in Islamic Banking. The Islamic Foundation, Leicester, U.K. 1983
8. Muslim Economic Thinking. The Islamic Foundation, Leicester, U.K. 1981
9. Contemporary Literature on Islamic Economics, The Islamic Foundation, Leicester, U.K. 1978
10. Economic Enterprise in Islam, Markazi Maktaba Islami, Delhi, India. 1972
11. Some Aspects of the Islamic Economy, Markazi Maktaba Islami, Delhi, India. 1972
12. Muslim Personal Law (Edited), Markazi Maktaba Islami, Delhi, India. 1972
13. Recent Theories of Profit: A Critical Examination. Asia Publishing House, Bombay, India. 1971
N.B: Some of these books have also been published in Arabic, Persian, Turkish, Indonesian, Malay, Hindi, and Bengali languages.
Urdu
1. Tahreek Islami Asr Hazir Men (Contemporary Islamic Movement). 1995 Markazi Maktaba Islami, Delhi, India.
2. Quran awr Science (Excerpts from Syed Qutb’s Tafsir with a detailed Introduction). 1978 Markazi Maktaba Islami, Delhi, India.
3. Nash’at Saniyah Ki Rah (Towards Islamic Renaissance) 1974 Markazi Maktaba Islami, Delhi, India.
4. Insurance Islami Ma’ishat Men (Insurance in Islamic Economy). 1974 Markazi Maktaba Islami, Delhi, India.
5. Ghair Sudi Bank Kari (Interest Free Banking) 1969 Markazi Maktaba Islami, Delhi, India.
6. Shirkat awr Mudarabat Ke Shar’i Usul (Sharia Principles of Partnership and Profit-Sharing). 1969 Markazi Maktaba Islami, Delhi, India.
7. Islam Ka Nazarriyah Milkiyat (2 Vols.) (Islam’s Theory of Property). 1969 Islamic Publications, Lahore, Pakistan.
8. Islam Ka Nizam-e-Mahasil (Translation of Abu Yusuf’s Kitab al Kharaj).1966 Islamic Publications, Lahore, Pakistan.
9. Islam Men `Adl-e-Ijtimat’i (Translation of Syed Qutb’s al `Adalah al Ijtimaiyah fi’l Islam). 1963 Islamic Publications, Lahore, Pakistan.
10. Islami Adab (edited) (Islami Literature) 1960 Markazi Maktaba Islami, Delhi, India.
_______
Dr Aslam Abdullah is an Indian American writer and activist.
source: http://www.clarionindia.net / Clarion India / Home> Features> Indian Muslim / by Dr. Aslam Abdullah / November 14th, 2022
Indian freedom fighter Mohammad Ali Jauhar was buried in the compound of Al-Aqsa Mosque after his death on 4 January 1931
On 4 January 1931, the legendary freedom fighter, journalist, educationist and Islamic philosopher Mohammad Ali Jauhar (born 10 December 1878) passed away. He is known as one of the most dynamic and versatile leaders of the subcontinent and, indeed, the Muslim world. The story of his passing and burial in Palestine is as captivating as his role in India’s freedom struggle from British rule.
In November 1928, during his European tour, information was received in Al-Quds (Jerusalem) that Jauhar would visit Palestine on his way back to India. This news brought immense joy to the Palestinian Muslims, particularly those deeply devoted to him, and they awaited his arrival eagerly.
One Palestinian observer, Nazir Hassan Al-Ansari, wrote a detailed report on this impending visit in the Delhi-based Urdu newspaper Hamdard. In the 3 December, 1928, issue, he said that Jauhar’s telegram from Damascus was received by Syed Amin Al-Husseini, the Grand Mufti of Jerusalem, and the Head of the Muslim Supreme Council in British Mandate Palestine. He was due to arrive in Al-Quds from Damascus on 15 November, and the spacious rooms above the Sharia Department in Al-Quds were prepared for him.
According to the same report, this news spread rapidly throughout Palestine, and preparations for his reception started on the border, from the ancient crossing over of the River Jordan, Banat Yaqoob, all the way to Al-Quds. Thousands gathered along the roads, observing customary Arab traditions with horse riders and women singing Arabic songs of welcome. Although anticipated to arrive around noon, Jauhar was delayed until 10pm, leading to disappointed crowds heading homeward.
His entry into Palestine was initially declined by the British Mandate High Commissioner of Palestine, Sir (later Lord) Herbert Plumer on 16 November, despite the fervent anticipation of the Palestinians. He was finally permitted to enter Palestine on 20 November, arriving in Tiberias late in the evening in the chilling cold. Despite the adverse weather conditions, his arrival in Al-Quds the following day was met with wholehearted warmth, sincerity and enthusiasm from the people of Palestine.
Comrade and Hamdard were both newspapers published in India by Mohammad Ali Jauhar, in which he gave plenty of column inches to Palestine. He was always concerned about Palestine, and wrote about it from the beginning of his career in journalism. He was particularly vocal after the 1917 Balfour Declaration. The British government closely monitored him and others who expressed their apprehension about the fate of Jerusalem, and opposition to the Zionist movement.
This monitoring is evident in a letter from the office of the Lieutenant Governor’s Camp of the United Province, dated 1 December, 1917, to Sir James DuBoulay. The letter discussed concerns regarding the growing Muslim interest in Jerusalem and the need to monitor the New Era newspaper. “[We] are watching this particular newspaper, which is sailing as near the wind as the Comrade and Hamdard used to do; and it may be at any moment necessary to impose pre-censorship upon it or in some other way to draw its teeth.” This letter is available in the national archives of India.
Jauhar was always raising awareness about Palestine through his writing and speeches, along with his brother Shaukat Ali. A delegation from Palestine came to India in 1923–24. On 29 January 1924, the Khilafat Committee organised a public meeting in Chhota Kabrastan, Grant Road, Bombay (now Mumbai), where members of the Palestine Deputation were also present.
A report in the Times of India on 31 January 1924, headed “Palestine Deputation: An Appeal for Funds”, detailed the arrival of Muhammed Ali, Shaukat Ali and their mother, Bi Amma, who were greeted with cries of Allahu Akbar (God is Great).
The report said that after meeting the members of the Palestine Deputation, Mohammad Ali moved the following resolution: “This meeting of the Musalmans [Muslims] of Bombay offers its hearty welcome to the Palestine Deputation that has come to India to ask for financial support for the necessary repairs of Masjid-i-Aqsa and Masjid-i-Sakhra [Dome of the Rock] and is of the opinion that it is the duty of every Muslim man, woman and child to take part in this work and thus achieve prosperity and salvation in this world and the world to come.” He also appealed for donations from the Muslims, successfully mobilising the Indian Muslims for the cause of Palestine.
Mohammad Ali Jauhar arrived in London in 1930 to participate in the Round Table Conference for the Independence of India, despite his ailing health. His speech there was historic. He breathed his last at London’s Hyde Park Hotel on 4 January 1931. The funeral prayer was scheduled for the following day at 6pm in Paddington Town Hall. The then Afghan Ambassador, Egyptian Ambassador, Iranian Ambassador and all the members of the Round Table offered their shoulders to carry the bier on which lay Jauhar’s body. There was a huge crowd of British people outside the hall, and British representatives of all parties were also present inside the hall.
Everyone wanted Jauhar to be buried in their city. The people of London believed that he should be buried there, but his family was against it. His widow, Amjadi Bano Begum, wanted to take him to India, and hundreds of telegrams came from India calling for him to be taken home.
The Grand Mufti of Palestine, Amin Al-Husseini, requested that Mohammad Ali Jauhar be buried in Baitul Muqaddas, Jerusalem. It is said that his motive was to associate the Muslims of India with Palestine on religious grounds. Just as the Muslims of India love Makkah and Madinah, so too should they love Baitul Muqaddas.
Shaukat Ali agreed to the Grand Mufti’s request. The body was kept in London for five days, then it was sent by ship to Egypt, arriving in Port Said on 21 January 1931, where it was placed under the supervision of representatives of the Egyptian government and conveyed to the Abbas Mosque, accompanied by a police bodyguard. Egypt presented a piece of the Kiswa (the cloth that covers the Ka’bah in Makkah) to be placed on the coffin. The funeral prayer was performed again in the mosque, after which Jauhar’s remains were carried through the streets lined by respectful crowds.
According to Reuters, special prayers were held in mosques across Palestine after the midday prayer. The news that the body was being taken for interment in the Noble Sanctuary of Al-Aqsa (Haram Al-Sharif) was welcomed widely as evidence of the strengthening of the friendship between the Muslims of India and Palestine.
When Mohammad Ali Jauhar’s remains arrived in Jerusalem on 23 January, all shops closed out of respect.
Shaukat Ali and Mufti Amin Al-Husseini led the funeral procession; navigating through a massive crowd, it took them three hours to reach Masjid Al-Aqsa. Following the Friday prayer, the funeral prayer was offered for the third time, with an estimated congregation of around two hundred thousand people. Mohammad Ali Jauhar was finally laid to rest amidst speeches by numerous prominent Muslim leaders.
According to a report by the Times of India on 14 September 1929, Jauhar presided over a public meeting of Muslims in Bombay the day before. The meeting deliberated on the appropriate next steps considering the responses of British ministers and the Government of India to the unified demands of Muslims regarding the ongoing events in Palestine. He was reported to have said that the Muslims alone were the owners of Jerusalem, which was the land of their first Qibla (direction of prayer) and thus held in great reverence.
“The British wanted to give the Jews full rights over the Wailing Wall,” said Jauhar. “The divide-and-rule policy of the Europeans had proved useful. Instead of withdrawing the Balfour Declaration, the government wanted to enforce it on the Arabs, and the only reply they could give to it was that the Mussalmans [sic] should ask for the independence of India and free it from the shackles of India.” The meeting and other such events were utilised by him to garner support for India’s freedom and educate Muslims about Palestine.
He was also reported to have said that he would sacrifice his life and see that no stone was left unturned to liberate Palestine from British control. He urged Indian Muslims to intensify their efforts to secure India’s freedom, stating that the freedom of Palestine and other Islamic countries from foreign domination hinged on India’s independence.
An article in the Palestine Bulletin on 5 January 1931 following his demise mentioned Jamaal Husseini’s visit to the esteemed leader just before leaving London. During their meeting, Mohammad Ali Jauhar assured Husseini: “Do not think that I have forgotten Palestine. The memory of Palestine will be in my mind as long as I live.” He then asked him to give his greetings to all of the Muslims of Palestine.
The life of Mohammad Ali Jauhar was an exemplary bridge between the Muslims of India and Palestine. After his death, his brother Shaukat Ali took over the task of further strengthening the cause of Palestine in India. As ongoing events in Israeli-occupied Palestine demonstrate, that need is as great today, if not more so, than it was a century ago.
Afroz Alam Sahil is an Indian journalist and author. Afshan Khan is a PhD candidate in Political Science and International Relations at Istanbul Sabahattin Zaim University. She can be contacted at @AfshanKhanSahil on X.
source: http://www.middleeastmonitor.com / Middle East Monitor (MEMO) / Home> Opinion / by Afzoz Alam Sahil and Afshan Khan / January 04th, 2024
Bengaluru, KARNATAKA / Washington, U.S. A / MAHARASHTRA :
Dr. Abu Saleh Shariff with the writer.
One serene morning, Ex-Member of Parliament Mr. Hussain Dalwai’s call broke the tranquility of my routine. His voice, firm yet inviting, conveyed an unexpected assignment, “You have to organize a program for Dr. Abu Saleh Shariff, the Member Secretary to the Sachar Committee.”
This revelation marked the beginning of a new chapter in my life, as it was the first occasion I would meet Dr. Shariff and immerse myself in his profound insights on equal opportunities in education.
The program unfolded smoothly, and I was engrossed in Dr. Shariff’s enlightening discourse. As the event concluded, Mr. Dalwai approached me with a proposition that sparked a surge of excitement within me. “You’re accompanying Dr. Shariff on his tour to Aurangabad,” he stated. My response was nothing short of an enthusiastic ‘yes’, buoyed by the thrilling prospect of learning from such a distinguished individual.
With anticipation brimming in my heart, I approached Dr. Shariff. “I am the one who will be joining you on your journey to Aurangabad,” I announced. He gazed at me with a knowing look and responded, “You’re unaware of my daily routines and what traveling with me entails.” His words hinted at the unfolding of an enlightening adventure, one that promised to be as challenging as it was rewarding.
Unfamiliar with Dr. Shariff’s research approach and his perspectives on nature’s mysteries, my mind p quest to understand his methodology in social research and his knack for connecting with influential figures, including politicians from various ideologies. Despite his close interactions with political leaders, he remained apolitical, a neutral observer committed to his research.
I was intrigued by his ability to navigate the complex landscape of national research. How did he formulate the right questions, and what guided his decisions on what to include or exclude in his report? In a nation as diverse and vast as ours, these choices were crucial in shaping a comprehensive understanding of our society. This journey with Dr. Shariff promised to offer insights into these intricate processes.
As our train journey began, Dr. Shariff started talking about his trip to Bryce Canyon, a breathtaking place in the US. He didn’t just tell me about it; he encouraged me to look it up and learn more. This was his way of getting me to think and explore.
When we talked about my studies, every time I tried to explain something, he would interrupt with a friendly joke and a big smile, saying, “I am not such a foolish.” He was playful, but there was a lesson there. He was showing me how to think deeply and understand things better. He even made a joke about how long I would be traveling with him. When I said maybe three days or more, he just smiled and said, “Oh, it depends on how much I benefit you.” He was being funny, but he was also teaching me to look for the value in things and think ahead.
Throughout our time together, it was clear that Dr. Shariff thought differently. He wasn’t just talking; he was always teaching and helping me see things in new ways. His humor and smart way of thinking showed me how to look deeper into everything and always think a step ahead. Dr. Shariff had a unique routine; he woke up early for long walks, not in the bustling streets of the city, but in its quieter outskirts. He preferred places rich in natural beauty or historical significance – old forts, hill tracks, or sites where nature met history. That day, he expressed a desire to visit Daulatabad Fort, but not through its main entrance. Instead, he sought a more adventurous path.
We hired a local driver, asking to be taken to the fort’s rear, intending to ascend through the natural trails. Observing my knee pain, I initially hesitated. Yet, seeing Dr. Shariff’s enthusiasm, I gathered my courage and agreed, “Yes, I am with you to climb the fort from the forest side.” In my mind, it was more than just a physical challenge; it was a metaphor for overcoming fears and obstacles in my social and political journey. With Dr. Shariff leading the way, I was ready to face this challenge, hoping to learn from his resilience and adaptability in the face of life’s unexpected turns. As I busied myself taking photos, Dr. Shariff observed my efforts and remarked, “You have much to learn about photography.” He then took it upon himself to teach me. Under his guidance, I learned about framing, contrast, and the context of a good photograph. It was an enlightening experience; he showed me how to capture not just images, but the essence and story behind them.
His lessons went beyond the technicalities of photography. He taught me to see the world through different lenses – metaphorically and literally. It was about capturing the broader context in our vision, understanding the nuances that lay beyond what meets the eye. He linked this to researching nature, whether it was geology, sociology, or the behavior of people.
With each snapshot, I learned to observe and think deeper, understanding that every picture held layers of meaning and stories waiting to be told. Dr. Shariff’s teachings were transforming the way I viewed the world, urging me to look beyond the obvious and delve into the deeper context of everything around me.
During our return from the fort, we realized we had lost our way. Confused, we tried to remember the path we took to reach the top. That’s when Dr. Sharif stepped in. He revealed that on our way up, he had discreetly marked certain reference points, something I hadn’t noticed.
As we retraced our steps, Dr. Sharif pointed out these markers – subtle hints and landmarks he had mentally noted earlier. His foresight was a lesson for me. He explained that, like in our journey, when conducting research or undertaking significant projects, it’s crucial to remember our path. He emphasized the importance of being aware of our starting point, understanding what we need to gather from our endeavor, and knowing how to return to the base with newfound knowledge.
This experience with Dr. Sharif taught me a valuable lesson about mindfulness and strategy, not just in adventures but in all aspects of life and work. It was about keeping track of our journey, both literally and metaphorically, to ensure we can always find our way back, enriched by our experiences.
Our next destination was the ancient Ajanta Caves. Dr. Shariff encouraged me to delve into its rich historical tapestry, comparing it with the history of the Petra temple. In these magnificent places, he shared a profound thought: he sought the divine in natural wonders and historical marvels, where the art of humans and the art of God intersect. It was here that his research found its true meaning.
This revelation was enlightening. I realized that research wasn’t just an academic skill; it was a habit, a constant pursuit, practiced day and night. This journey unveiled the real Abu Saleh to me – a man who didn’t just author the Sachar report but deeply studied socio-economic patterns and human behavior. His predictions of future events and strategies to combat potential crises were not mere coincidences. They were the results of his continuous struggle and practice, honed over years of dedicated research.
This understanding reshaped my perspective on research. It was no longer just a profession or a duty; it was a way of life, a lens through which to view and understand the world in its entirety.
As our journey reached its conclusion and we headed back to Mumbai, the experiences I had shared with Dr. Abu Saleh Shariff had forged not just a strong bond but also plans for future collaborations in writing and research.
Throughout this enlightening journey, I had been privy to a world beyond the public programs, exploring various minority groups with different mindsets and lifestyles. Each interaction, each conversation with Dr. Shariff, was a lesson in itself. His innate curiosity inspired me to delve deeper into every subject, his humor and wisdom a constant reminder to look beyond the obvious.
His approach to life and research, blending academic rigor with a deep understanding of human nature, reshaped my perspective. The lessons in critical thinking, strategic planning, and the importance of observation have been invaluable. They have taught me to appreciate the complexity of research and life, encouraging me to seek out the deeper meaning in every experience.
As we planned joint articles and research projects, I realized that my journey with Dr. Shariff was more than just a physical travel; it was a transformative intellectual and personal adventure. It was an exploration that extended beyond academic confines, enriching my understanding of the world and leaving me with insights that would guide my future endeavors in research and beyond.
I owe a heartfelt thanks to Mr. Hussain Dalwai, former Member of Parliament and my mentor, for orchestrating this enlightening journey with Dr. Abu Saleh Shariff. His invaluable guidance and mentorship have profoundly shaped my professional path and personal growth. Mr. Dalwai’s vision and support have been pivotal in this transformative experience, and for that, I am eternally grateful. His impact on my journey is deeply cherished and will always be remembered with immense respect.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Positive Story / by Dr Danish Lambe / January 07th, 2023
The Telegraph visits the haveli where the Khilafat and Non-Cooperation movements came to be mergedThe Telegraph visits the haveli where the Khilafat and Non-Cooperation movements came to be merged.
Farangi Mahal in Lucknow. / Photo courtesy: Adnan Abdul Wali
Stepping into Farangi Mahal in Lucknow after skirting rows of low-priced chikankari salwar kameez shops and their steady din is somewhat like stepping into the stillness of a forest after having left a busy city. Only, Farangi Mahal is anything but a forest. It is a cluster of buildings that hold within them a bit of history that has been almost forgotten, as the past often is in India, obscured by new settlements or construction, or billboards, if not demolished altogether.
In Farangi Mahal the past is difficult to see also because of the turn Indian politics has taken.
I am part of a group from Calcutta visiting Lucknow last October.
Inside Farangi Mahal, located in the old neighbourhood of Chowk, we enter its elegant and serene courtyard. The lime-and-mortar white exterior is tinged with a blue, peeling off in places. The afternoon sun slants down on the pillared arches and the exposed bricks but does not take away from the fragile beauty of the structure.
Adnan Abdul Wali, a member of the family that owns the house, the Farangi Mahalis, ushers us into the courtyard. His Urdu and Hindi are as impeccable as his courtesy. He is a direct descendant of Maulana Abdul Bari Farangi Mahali, who was a leader of the Khilafat Movement.
Farangi Mahal’s story, however, goes back beyond the nawabs and the British. It was occupied by French merchants during the rule of Mughal emperor Aurangzeb and that is how it got its name. The merchants, owing to some offence, lost the property and Aurangzeb gave it to Abdul Bari’s ancestors, who needed a safe haven.
The farman issued by Mughal emperor Aurangzeb decreeing that Bari’s ancestors could live here / Photo courtesy: Adnan Abdul Wali
“The Khilafat movement started from here,” says Wali. Farangi Mahal is where the idea of joining the Khilafat Movement and the Non-Cooperation Movement was born and Abdul Bari was the architect of the plan. It was a glorious moment of Hindu-Muslim unity in Indian history and Lucknow played its part in it.
Abdul Bari, an eminent religious scholar who belonged to the tradition of highly respected scholars from his family, was also an astute politician. He had travelled across many Muslim countries and was acutely aware of the impact of British imperialism on the Islamic world.
In March 1919 came the Rowlatt Act, which was to be followed by the horrors of the Jallianwala Bagh massacre in April 1919, one of the events that would lead Mahatma Gandhi to launch the Non-Cooperation Movement. Before that happened, a large number of Muslims in India were already disturbed by the threat of the dismemberment of the Ottoman Empire in Turkey following World War I and the jeopardised future of the Caliph, the Ottoman head of state, who is nominally the supreme religious and political leader of Sunni Muslims across the world. Turkey had been defeated by the Allied Forces, which included the British.
Adnan Abdul Wali, a direct descendant of Abdul Bari and the family that owns the house. / Photo courtesy: Adnan Abdul Wali
Abdul Bari was convinced that in India, Muslims needed to be made aware that the fate of the Ottoman Empire was their religious concern — and the articulation of the Khilafat (Caliphate) cause needed a larger, national platform.
From around 1919, Abdul Bari was raising support in the countryside, says Francis Robinson, a historian who specialises in Islam in South Asia. Abdul Bari had founded a newspaper for the purpose. But more importantly, he wanted to woo Gandhi to the Khilafat struggle.
Gandhi came to stay in Farangi Mahal for the first time in March 1919 and within six months, Abdul Bari had won him over, says Robinson. This also led to a period of a very special friendship between the two men, which was rooted not only in a common political cause but also shared spiritual beliefs and a love for mysticism, as embodied in Sufi philosophy.
Politically, the campaign for Khilafat and Gandhi’s stamp on it saw Abdul Bari reaching the height of his influence during 1919 and 1920.
Abdul Bari and his Farangi Mahal relatives, with the help of the lawyer Chaudhri Khaliquzzaman, drew up the constitution of the All-India Central Khilafat Committee, says Robinson. “He devoted enormous effort first to persuade the Khilafat Committee to adopt non-cooperation as a policy and second, at the Allahabad meetings in June (1920), in persuading the committee to accept Gandhi as chair of the group that was to put non-cooperation into action,” adds Robinson.
From then on till September 1920, Abdul Bari successfully campaigned to organise a significant Muslim presence at the Calcutta Special Congress, which was held from September 4 to 9, 1920. The session passed the resolution of the Non-Cooperation Movement with a demand for Swaraj. The Khilafat Committee and the Congress came together with non-cooperation as the common goal.
After March 1919, Gandhi stayed at Farangi Mahal three times, recounts Wali proudly. Other leaders such as Jawaharlal Nehru, Maulana Abul Kalam Azad and Sarojini Naidu stayed here as well. During Gandhi’s second visit, in September 1919, Muslims in the area abstained from cow slaughter during Bakrid as a mark of respect to Gandhi and appreciation for his support to the Khilafat cause. “Abdul Bari had requested Muslim families to make the gesture,” says Wali.
This was somewhat different from the recent celebration of November 25 as No Non-Veg Day by the BJP government in Uttar Pradesh. The announcement was made to honour the birth anniversary of Sadhu T.L. Vaswani and slaughterhouses and meat shops were required to remain closed that day. There is a world of difference between giving up meat voluntarily and being forced to do so, as there is between non-violence and violence. But such distinctions perhaps do not make much sense anymore in Lucknow, once the capital of nawab-ruled Oudh, now ruled by the BJP with Yogi Adityanath at its helm. Like the No Non-Veg Day, the city has several streets and institutions named after lesser-known Hindu saints.
Abdul Bari is said to have introduced Gandhi to the sufi saint Bakhtiyar Kaki, disciple and successor to Moinuddin Chishti. Three days before his death, Gandhi delivered his last public address at the shrine of Bakhtiyar Kaki in Mehrauli.
Abdul Bari had earlier invited Gandhi to Ajmer, where Chishti is enshrined. At Ajmer Sharif Dargah, Gandhi is said to have experienced his first qawwali on Chishti. It was there that he asked Abdul Bari about Bakhtiyar Kaki. He had first visited Ajmer Sharif in 1921 and would visit it again.
In 1922, after the Chauri Chaura incident, Gandhi withdrew the Non-Cooperation Movement. Abdul Bari did not relent; he was not sparing of Gandhi either, says Robinson, but one has to remember his politics was primarily religious in inspiration. His influence declined steadily from this time and he died in 1926, a disappointed man, according to Robinson.
His name is often seen missing now from the roll call of prominent Khilafat leaders.
And yet Abdul Bari was not only a politician but also an eminent educator, Wali reminds. His ancestors had established a madrasah that became well-known all over the Islamic world and had introduced a syllabus, Dars-e-Nazami, which became a much-respected system of learning.
As a revered teacher in his family tradition, Abdul Bari introduced major changes to the curriculum by stressing the learning of Western sciences and discouraging rote learning.
Wali breaks down. It is very difficult to reconcile the present with the past, he says. Lucknow was never a utopia; communal riots had broken out here around the time of Gandhi’s visits to Farangi Mahal. But now the very fabric of society has changed, he feels. He reads from an Urdu book, and though the meaning of the words remains elusive, the music lingers. Farangi Mahal, with Wali bent over his book, look almost unreal.
But Farangi Mahal still stands, held up by its ancient, sturdy, flat bricks, and memory. Some things stay.
source: http://www.telegraphindia.com / The Telegraph Online / Home> Culture / by Chandrima S Bhattacharya / January 07th, 2024
Jashn-e-Rekhta to be held at Zabeel Park from January 27-28
After enchanting audiences in India for eight years and making its international debut in London just three months ago, the celebrated literary fest, Jashn-e-Rekhta, is poised to captivate Dubai.
A celebration of the quintessential spirit of the Urdu language, the cultural extravaganza promises two days filled with luminaries from the Urdu literary world, presenting an engaging blend of poetry, talk shows, ghazals (songs), and storytelling.
Commencing at Zabeel Park at 1.30 pm on January 27, the festival kicks off with a thought-provoking panel discussion titled ‘Urdu Tehzeeb aur Rishton ki Lazzat Ki Lazzat’, (The Delight of Urdu Culture and Relationships.) Renowned Bollywood lyricist and poet Javed Akhtar, along with Pakistani human rights activist Arfa Sayeda Zehra, will engage in conversation with Adeel Hasmi.
It will be followed by ‘Dozakh’ (Hell), a stage rendition of Ismat Chughtai’s Urdu play (2.30pm – 4pm), and a soul-stirring Sufi concert, ‘Naghmo’n ki Maseehaii’ by Ustad Shafqat Ali Khan (4.30 pm – 6 pm). The evening’s highlight will be ‘Raqs-e-Naa Tammam,’ portraying the life of the legendary singer Noor Jehan, presented by Shinjini Kulkarni, Danish Iqbal, and their troupe, starting at 7.15 pm.
A must-not-miss event of the evening is ‘Shab-e Rafta,’ (Night of departure) an enchanting session of Sufi music scheduled from 9pm to 11pm.
The final day features a compelling talk show (1.30pm – 2.30pm) with Pakistan’s film industry’s iconic couple, Sameena Peerzada and Usmaan Peerzada, who, having been married for 48 years and together for 50 years, share their journey through numerous challenges. This will be followed by ‘Kahaani se Kirdaar Tak’ (2.30pm – 3.30pm), an interactive session featuring Pakistani actress Mahira Khan and veteran Indian actress Shabana Azmi, in conversation with the renowned Indian filmmaker and actor Shekhar Kapur.
Next on the agenda is ‘Main Koi Aisa Geet Gaau’n,’ (I will sing a song like this) (4pm-6pm), a masterpiece project entwining poetry, songs, narration, and music, featuring Javed Akhtar, Meiyang Chang, and Jahnvi Shrimankar with a live band.
The pinnacle of the literary fest is the grand international mushaira (poetic symposiums) titled ‘Gehan aur Dhoop,’ showcasing acclaimed poets such as Anwar Shaoor, Farhat Ehsad, Zehra Nigah, Shakeel Azmi, Abbas Tabish, among others.
Initially set to take place at the same venue in Dubai in February 2019, Jashn-e-Rekhta faced an unexpected last-minute cancellation. However, it was revived and now promises a celebration embodying the spirit of Urdu featuring poetic mastery, talk shows, soulful ghazals, and captivating storytelling, adding another layer to the city’s already vibrant cultural tapestry.
Sanjiv Saraf, founder of Rekhta Foundation, a not-for-profit organisation dedicated to the preservation and promotion of Urdu, said that the UAE, especially Dubai, is a global events destination, and its cosmopolitan character has broadened the scope of Urdu as a popular medium of speech. “In choosing Dubai, we embrace the city’s thriving Urdu-speaking community, a testament to the rich demographic diversity in the heart of the UAE. In the current geopolitical climate, Jashn-e-Rekhta in Dubai stands out as a beacon of cultural unity, transcending political divides and fostering connections through the universal language of poetry and shared cultural heritage.”
Dubai is presently witnessing an Urdu Renaissance, hosting more mushairas (poetic symposiums) than any other place on the globe. Organisers affirm that Jashn-e-Rekhta, held under the patronage of Sheikh Nahyan Bin Mubarak Al Nayhan, Minister of Tolerance and Co-existence, guarantees a rich cultural fusion, weaving the essence of the Urdu language, its literature, and culture into the cosmopolitan fabric of the UAE for the very first time.
Anticipating a turnout of 15,000, including visitors from India and Pakistan, the festival will also offer diverse culinary delights at Aiwan-e-Zaiqa Food Bazaar, curated to bring you the flavours of Indian, Pakistani, Arabic, and other cuisines. Furthermore, participants will have the opportunity to explore Rekhta’s Urdu Bazaar, showcasing stalls with a variety of art, handicrafts, merchandise, books, and more.
Tickets, including the Zabeel Park entry fee, are priced at Dh75 and can be purchased on Platinum list.
source: http://www.khaleejtimes.com / Khaleej Times / Home> Lifestyle> Arts & Culture / by Mazhar Farooqui / January 02nd, 2024
The UAE-Indian business council has been established on the first anniversary of the Comprehensive Economic Partnership Agreement (CEPA) deal signed by India and the United Arab Emirates. The formation of the council is aimed at increasing investment and bilateral trade between the two countries.
The UAE India Business Council – UAE Chapter (UIBC-UC) was launched in Dubai by Dr. Thani bin Ahmed Al Zeyoudi, UAE Minister of State for Foreign Trade, in the presence of Ambassador of India to the UAE Sunjay Sudhir, Consul General of India in Dubai Dr. Aman Puri and founding members of the UBIC-UC.
(Faizal Kottikollon)
NRI businessman Faizal Kottikollon was appointed as the chairman of the council. Faizal Kottikollon said the main purpose of the council was to build trust.
“In the past, several UAE companies have taken some poor decisions while investing in India because they were not confident to invest large amount of money,” he said. “We will act as a channel partner and a bridge. The basis of any business is trust. When you develop trust, everything becomes easier.” He was quoted as saying by Khaleej Times.
With both countries growing rapidly, Faizal, who is the chairman of KEF Holdings, said this council was the need of the hour. “UAE has become the centre of the world after Covid,” he said. “India has got so much knowledge, but we need a lot of capital. UAE got a significant amount of capital. So, if you can marry these two things, it’s a powerhouse. What this council does is identifying projects in both the countries and bring investment through this channel.”
Faizal confirmed that there are several projects already in the pipeline. “We are very confident that there’ll be three large investments coming into India soon,” he said. “We will announce the details in due course of time, but I can assure you that it is indeed a very exciting time.”
“This is a very significant thing,” said Sunjay Sudhir. “We want to bring together their experience of doing business in both countries so as to further lubricate the investment and business corridor between both countries. They will discuss ideas on how to further generate trade and investment opportunities.”
The founding members of the UIBC-UC from the UAE side are Mubadala, Wizz Financial, DP World, Emaar, Emirates airline and Emirates NBD. From the Indian side, conglomerates such as Tata, Reliance, and Adani are represented, as well as tech innovators like OLA, Zerodha, Udaan, and EaseMyTrip, along with prominent Indian entrepreneur-led corporations based in the UAE such as KEF Holdings, Buimerc Corporation, Apparel Group, EFS and Lulu Financial.
Siddharth Balachandran, executive chairman and CEO of Buimerc Corporation Ltd said the UIBC-UC will further strengthen the growth of India-UAE relationship. “To channelise the various investments, we need channels like these,” he said. “It will add a layer of credibility and give investors a channel to verify investment opportunities.”
Rizwan Soomar, CEO & MD (India Subcontinent) at DP World, will serve as the Co-Chairman of UIBC-UC. Major General (Retd.) Sharafuddin Sharaf, who serves as the Chairman of the UIBC India Chapter, will also hold the position of Vice Chairman of UIBC-UC.
The council will have its office in Abu Dhabi and will be a pan-UAE body focusing on promoting trade and investment relations between the UAE and India. Membership to UIBC-UC will be by invitation only, and institutional members will be invited over time.
An India chapter of the business council was established in New Delhi in 2015 by Sheikh Abdullah bin Zayed Al Nahyan, UAE Minister for Foreign Affairs and International Cooperation, and the late Sushma Swaraj, who was then Minister of External Affairs of India, during the 11th Session of the India-UAE Joint Commission Meeting.
source: http://www.english.varthabharati.in / Vartha Bharati / Home> Gulf / by Vartha Bharati / February 18th, 2023
Seafood production has become a globalised industry and many countries have seafood industries that are being buoyed by overseas migrant workers – hard-working people who left their home countries, and often their entire families, to seek their fortunes abroad.
Aslam Pathiri Originally from India, Pathiri is a passionate commercial finfish aquaculturist and researcher with 15 years of aquaculture experience in Asia and the Middle East
The United Nations Food and Agricultural Organization (FAO) estimates that fishing and aquaculture employs over 60 million people globally. The seafood industry of the United States for example, which employs over 200,000 workers and contributes $38.5 billion to its gross domestic product, has a large share of Mexican, Vietnamese and Filipino workers. In 2017, New American Economy revealed that an astounding 62.8 percent of all seafood processing workers in the United States were immigrants. There are few hard figures available for fish farm workers but it is safe to say that immigrants comprise an increasingly large share of the workforce.
Because of their position, overseas migrant workers can more easily face tough conditions, ranging from loneliness and culture shock to language barriers and potentially unfair working conditions. Their respective experiences can range from the lavish heights of success to nightmarish experiences surprisingly close to medieval forced labour, as has been documented by the International Labour Organization (ILO) on some unscrupulous fishing vessels.
However, the great majority of migrant seafood workers live largely normal and productive lives. To celebrate the importance of these unsung heroes – and to highlight the importance of treating all seafood industry workers fairly – The Fish Site talks to two seafood workers who have made good abroad.
Born and raised in India, Aslam Pathiri is a passionate commercial finfish aquaculturist and researcher with 15 years of aquaculture experience in Asia and the Middle East, while Carlo Dequina hails from the Philippines and has been working in the North American seafood industry for over seven years.
Carlo Dequina Growing up in the Philippines Dequina helped his parents sell dried seafood to friends and family – 30 years later he’s now a sales manager for Kvaroy Arctic, a family run salmon farm in Norway
How did you become interested in aquaculture?
Aslam: My passion for aquaculture grew while I was pursuing my master’s degree at Aligarh Muslim University in my home country of India. The abundance of freshwater bodies in our suburbs, coupled with the fact that they were not being efficiently farmed, ignited something of a spark in me. I eventually worked for the Kerala Ministry of Fisheries before flying off to Umm Al Quwain in the United Arab Emirates (UAE) to work with Mubarak Fisheries. I then moved on to different projects, including a corporate fish hatchery in Saudi Arabia; freelance consultation in India and the UAE; aquaculture research for a Saudi University; and, most recently, as the group production manager of Oceanpick in Sri Lanka.
Carlo: My interest in the seafood space started very early. My father was a sales manager for a pharmaceutical company in Panay, an island in the Central Philippines. He used to bring home various boxes of dried seafood to Manila, where our family lived. Mom and I would repack his boxes to sell to neighbours, friends, even my schoolteachers. The quality of dried seafood from the Panay region was universally well-known. I immigrated to the United States right after graduating from the Ateneo de Manila University in 2003 with a degree in communications. I started in the aquaculture space as a salmon and fresh seafood buyer, working for International Marine Products (a seafood wholesaler) in Los Angeles and moved to Strand Foods (a seafood importer focused on high quality farmed products such as salmon from Scotland, bream and seabass from Cyprus and barramundi from Arizona). I recently joined the team at Kvaroy Artic, which farms salmon in Norway. I never thought that – 30 years after selling dried seafood with my parents – I’d be selling seafood on a much, much larger scale!
I believe there are countless opportunities – such as sales, farm work, marketing and logistics, as well as scholarships – where overseas workers can thrive and succeed.
What sacrifices might an overseas worker face?
Aslam: “Life begins at the end of our comfort zone”, said Neale Donald Walsh. Overseas workers who work over a quarter of a century abroad often lose the community touch back home and might suffer withdrawal syndromes and find difficulty fitting in. This sometimes leads to the loss of peace and happiness, even the loss of life itself in extreme cases. A good way to survive is to ignore the inadequacies, imperfections and weaknesses of your time served abroad while concentrating on the financial security gained, the level of knowledge produced and shared, the diversity of professional contacts made and the level of education extended to your children back home. In all my previous assignments, I always connected with people who shared my vision and interests, generating good results and creative solutions to challenges. I try to create the most congenial settings within and around me to ensure that my colleagues and I constantly work at ease.
Carlo: I think being away from family, friends and one’s typical way of life are among the biggest sacrifices one has to make in order to succeed in any international endeavour. Still, I believe there are countless opportunities – such as sales, farm work, marketing and logistics, as well as scholarships – where overseas workers can thrive and succeed.
Your homegrown skills will definitely get honed and raised to global standards on a transnational stage.
What advantages can overseas workers offer employers?
Aslam: Aquaculture farms are now integrating various disciplines and multinational capabilities. This kind of mutual empowerment generates better learning insights, cultural growth, collaborative intelligence and socio-economic safety. Having to work with diverse people and cultures can force us to fine-tune our skills, especially for multinational-level decision-making. Your homegrown skills will definitely get honed and raised to global standards on a transnational stage.
Carlo: I think the fact that English is a very dominant language in the Philippines as well as the level and standard of education we have back home contributes to the production of highly-skilled employees, managers and business owners. Filipinos have thrived in almost all industries – particularly because of our adaptability and willingness to learn, fit in and innovate in any space.
Aslam: Over the past 15 years I have been an active consultant and troubleshooter, actively curating teething larviculture and nursing problems of tropical marine finfish. I am currently the general manager for the hatchery and grow-out operations of Oceanpick, Sri Lanka’s maiden sea cage fish farm, farming primarily barramundi. I am proud to say that we pioneered the South Asian initiative of commercial marine aquaculture. Our ocean-grown barramundi tastes second-to-none and is a healthy alternative to both chicken and red meat.
Carlo: I’m currently the Western regional sales manager for Kvaroy Arctic, a family-owned salmon farm based in Norway. Over the past three years, we’ve successfully promoted and built a reputation of consistency and high quality in the salmon space. I think that, in the future, knowledge from innovative companies such as Kvaroy Arctic can be transferred to aquaculture businesses in the Philippines, helping to someday lift our own tropical seafood portfolio to the world.
Aslam Pathiri inspects a shrimp farm in his native India Pathiri’s advice is to realise that it’s not always necessary to leave home, knowing you can “shine your light and serve your society anywhere, whether in distant lands or in your home village”
Any advice for future overseas aquaculture aspirants?
Aslam: I love sayings so allow me to end with one from Susan Young: “Connecting with others gives you a sense of inclusion, connection, interaction, safety and community. Your ‘vibe’ attracts your ‘tribe’ so if you want to attract positive and healthy relationships, be positive!” We should look at our future with clarity and optimism. Be a powerhouse of beliefs and values in everything you say and do. Cultivate a collective sense of purpose. Help influence, motivate and enable your peers while ensuring that knowledge is shared. Lastly, realise that you do not always need to leave home. Shine your light and serve your society anywhere, whether in distant lands or in your home village.
Carlo: “The advantage of working in aquaculture is that there will always, always be a need for seafood as a protein source for the world’s ever-growing population. The caveat to this is finding the right companies and programmes that champion raising seafood the right way so we don’t just look at our bottom line, but the larger picture where our planet’s resources are protected for future generations. To those looking to pursue their passion in aquaculture know that – as long as you stay true to your values and your work ethic – then there are companies that will take notice and provide you with the support to grow as aquaculture industry practitioners.
Ensuring equitable conditions for overseas migrant workers
To ensure that ethical and equitable business practices are adopted, certification standards, such as the Aquacultue Stewardship Council (ASC), are paying more attention to the overall welfare of seafood workers, plus the communities affected by seafood production activities.
Among these is strict adherence to fair wages, the abolition of child labour, elimination of discrimination, eradication of forced labour, freedom of association and the ability to have collective bargaining power without the constant fear of being deported. Farsighted fish farms and seafood processing facilities should read and incorporate these relevant measures.
Globalisation is continuously making the aquaculture field a smaller place through the fluid exchange of species, technologies, best practices and of course, talent. Although not everyone will have the same experiences, Aslam and Carlo are two of the millions of hard-working immigrants who have successfully made waves in farms, laboratories and seafood markets across the seven seas.
source: http://www.thefishsite.com / The Fish Site / Home> Media> Atlantic Salmon> Barramundi / by Jonah Van Beijnen and Gregg Yan / July 03rd, 2023
Prof. Qudsia Tahseen, Department of Zoology at Aligarh Muslim University has been named as the National Committee representative for the International Union of Biological Sciences (IUBS), announced by the Indian National Science Academy (INSA).
Commencing her three-year term on January 1 this appointment emphasizes Prof. Qudsia’s contributions to the fields of Taxonomy and Biodiversity. She has the distinction of holding fellowships in all three prestigious National Academies.
The IUBS, founded in 1919, is a global non-profit organization dedicated to facilitating and coordinating biological research worldwide. Its mission spans diverse areas, with the goal of addressing global biological challenges. Prof. Qudsia’s appointment to the newly formed INSA National Committee for IUBS, consisting of seven experts, solidifies her role as a representative for India in the realm of biological sciences.
Prof. Qudsia while acknowledging her appointment said the committee, serving as the national arm of IUBS, is pivotal in advancing IUBS initiatives at a domestic level. This includes policy advocacy, tackling global challenges, setting research priorities, fostering collaborations, and promoting the sustainable use of biological resources.
source: http://www.timesofindia.indiatimes.com / The Times of India / Home> News> India News / by TNN (headline edited) / January 05th, 2024
Adeeba Ali showing her gold and silver medals with her father
The 19-year-old Adeeba Ali of Nizamuddin Basti, New Delhi, has raised the bar for those seeking to rise in life notwithstanding physical limitations. The para-athlete recently ended up becoming an inspiration to thousands of people as she won gold and silver medals in the 26th National Shooting Championship competition organized by Madhya Pradesh State Shooting Academy, Bhopal.
Amina Majeed Siddiqui of Awaz spoke with her at her home. Excerpts from the conversation:
How did you think about going to the National Shooting Championship competition and how many days did you prepare for it?
I had always liked sports, but soon after the accident, I started finding what was best for me. After a lot of searching, I met my coaches Subhash Rana and Rohit Sir. They showed me the path to getting back into sports. They suggested I start with competing on the track and gradually aim for the zonal, and the nationals. So after gradual preparation, I qualified for the National championships. It has been 10 months since I started preparing.
How did this accident happen?
It was five years ago, I was looking out from the balcony of my house (Fourth floor). I foot slipped and I fell on the ground floor. I felt dizzy. At first, I thought I was falling backward but no, I was falling forward. Because of that my spine was fractured and due to that my legs do not work.
Have you participated in other competitions before this?
I have also participated in District Level, Zonal, para-zonal, North Zone, and Para National. This is my 5th match.
What inspired you to take up sports?
My inspiration is my father. He has always been promoting sports. He is very fond of cricket. So Papa knows the importance of playing sports. Just as education is important, sports are also important. Secondly, my ideal is Avni Lekhara (Olympian); she is the first woman who won gold medal in shooting and the Para Olympics, she is a big inspiration to me.
How did your journey in sports start, when did you think that you should go into this field?
I wanted to be associated with sports, so I started searching. Earlier I used to participate in basketball, football, and other sports. But after the accident, everything seemed to be over for some time. I searched for a new sport that I could play with my physical limitations. I wanted to leave the accident behind because whatever happened had happened. I had to see what I could do. I came to know about Para Games which people with disabilities can also play. This gave a new meaning to me. I came to know that despite being disabled one can still play. I came to know about shooting and that yes, I realized I am made for it, then I started playing. It was not so good in the beginning. Then with time, I got better. I gained a new identity and now shooting has become an important part of my life, if I don’t practice for a day, I feel something is missing in life.
What is your plan for the future?
I intend that I want to do better every day. I want to work very hard.
What message would you like to give to those who give up on small things?
Adeeba Ali with her mother Reshma Ali
I would like to say that you should have faith in yourself, because if you give up on yourself, how will others support you? If you have this feeling within you that no matter what happens to me, you can still do this work, then you can achieve anything. The most important thing is to have faith in yourself.
I also spoke with Adiba Ali’s mother Reshma Ali. She told me:
“Adiba used to lie on the bed after the accident and had lost courage. Then one day she thought about how she could move on in life and do better. Initially, she was bedridden for one and a half years. She slowly started reconciling to her condition and began painting. Despite being bedridden, she wrote examinations for 12th standard and did well. She is now pursuing a BA in English. After that she saw what else she could do, and then she watched Avni Lekhara’s videos and said that if she can do it, I can also do it.
“She had never held a pistol in her hand. Her coach Subhash Rana worked very hard on her. Adeeba practices for 8 hours. If one wants to achieve something in life one surely has to do a lot of hard work and Adeeba did the same. She has made all of us proud. I intend to organize motivational camps for people facing disabilities. I want to tell them my daughter’s story. I want to tell people that you can do a lot despite being disabled. We will guide people on how a new life starts from here.”
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Ameena Majid Siddiqui / December 25th, 2023
)
.webp)
