Tag Archives: Muslims of Delhi

Mazdoor Kitchen: A melange of love, salt and labour

NEW DELHI:

Nida Ansari, is a Delhi based development practitioner and consultant with over 12 years of experience in working with national and international non-profit foundations, grassroots organisations and funding agencies in the field of youth centric development, organisational development, agency and ending violence, community development and social entrepreneurship. She describes herself as a community campaigner, and an ‘Arctivist’ with a decade of experience of designing, facilitating and leading large scale national programs and campaigns.

She is also the co-founder of Mazdoor Kitchen, and has been closely involved with many grassroots initiatives, public campaigns associated with food security, public health, education and rights-based movements with workers, farmers, women and marginalised communities.

Q. How did the idea of the Kitchen come to be?

ND: Mazdoor Kitchen is a citizen run voluntary initiative, working to provide meals and subsistence to daily wage workers in North Delhi. Run by a dedicated team of volunteers comprising professors, students, artists and people from the community itself, it has been providing meals and ration kits to hundreds of people across north Delhi, ever since the beginning of the lockdown since May 2020.

In March, my parents – Delhi University professor Nandita Narain and her husband Rashid Ansari, a martial arts instructor and performing arts practitioner-director, joined a collective of teachers in North Delhi to start ‘Mazdoor Dhaba’ (workers’ café). It had 3 community kitchens running under its banner in North Delhi, from the garage of the Principal’s house in St. Stephens College. I remember my mother, Nandita saying , “I’d heard from many of my colleagues that this isn’t something we, at the age of 60+ years, should be doing. But we felt that even if there is risk involved, we want to take that risk; after all, when there are wars, people who volunteer, go to the frontiers to support wounded and war-affected people. And if they can do that, then the risk is surely not greater for us.”

By July, the lockdown in Delhi had ended and many in the group felt the need to shift operations away from cooking to other relief work. But my parents decided to venture out independently and started ‘Mazdoor Kitchen’ (a citizen-run voluntary workers’ kitchen) in Jawahar Nagar, Malka Ganj- as they felt there was still a need to support people with food and rations. I recalled what my father said to me in 2020 – when hoards of migrant workers walked back to their homes, on feet –  “how can I be comfortable sitting in the confines of my home, eating a hot meal, when there are people on the road who have to travel thousands of kilometres just to be safe and alive?’,”

Q. In what capacity are you associated with MK? Pls describe the team and their responsibilities.

ND: I have been associated with MK right from the beginning supporting my parents, raising funds, running the crowdfunding campaigns and building collaborations with many grassroots groups, CSRs, partners, voluntary groups.

Q. What are the pros and cons of running an independent, voluntary citizen run initiative?

ND: The 500 meals, ration kits and monthly rations that we’re able to support people with, is the pros. These meals are distributed to individuals and marginalised communities, who do not have the socio-economic means to feed themselves. Cooked meals are given in North Delhi across- Nigambodh Ghat – Monastery market road, behind geeta mandir, north delhi. These areas have a growing population of displaced vulnerable people, living on the streets – homeless, beggars, daily wage workers, migrants, rickshaw drivers, rag pickers etc. For some of these folks, the cooked meal packet that they get from Mazdoor kitchen, is their only source of food in the day.

For many migrant families, these cooked meals allow them to save some of their meagre daily earnings, which they can then put to use for other purposes of everyday living like medicines, rations , education of their children and deal with inflation.  We have also been able to generate livelihood, medical and education support through direct reliefs/ cash transfers to different families, individuals from marginalised socio-economic communities. We’ve also been able to support disaster responses to support groups during floods, and extreme hunger through kits, ration, blankets, clothes, medicines and other relief material across the country.

We’ve been able to demonstrate how a community owned – and run kitchen can benefit countless people and bring people together. But there have been a host of challenges – running a community kitchen is not easy! From being a small team, to managing with small budgets and the constant challenge of raising more funds, persuading people to donate – in face of the widespread belief that ‘since the pandemic is now over, people in the community are alright. ‘ This is a complete mismatch with reality, because poverty, unemployment, rising expenses and cost of basic living all remain a stark reality and crisis for those on the margins.

The country has been witnessing unending cycles of migration and now, reverse migration of workers who found no support in the cities and now, find no sources of income in the villages too. Most who have lost employment as industries stand devastated by the economic repercussions of the virus and the safety concerns brought about by physical proximity, will not see opportunities open up for months to come. The need to continue the work of the kitchen remains urgent. Several beneficiaries of the initiative have no other source of income or subsistence.

Q. Apart from cooking daily meals, what are the other issues MK deals with?

ND: While the initiative was born in the middle of the pandemic, as a response to the urgent need of the hour, over the last few years it has developed deeper relationships with the local communities it serves in slum colonies of Kingsway Camp, Pul Bangash, Bahadurgarh Road, Azad Market, Roop Nagar, and Patel Chest, Nigambodh Ghat. Many working-class people and migrants who had travelled back to the cities hunting for jobs depend on that one meal a day that the kitchen provides. In the heightened phases of Covid till 2021 they fed up to 800+ people daily in different communities and supplied dry ration kits, blankets, and gas cylinders, even relief material and clothes in the areas. Currently the kitchen runs daily and feeds people with up to 500 meals in a day, and supports 20-70 families with ration kits in a month.

Through a sustained effort, the initiative has also developed a keen relationship with members of the community. We also give monthly ration kits to families, medical relief and gas subsidies, Aside from food and ration, we’ve has also started a ‘livelihoods initiative’ , under which local community members (women) have been making and distributing thousands of masks and other small vendors like balloon sellers and food carts have been able to restart their businesses with small funds, Our relief efforts have included helping those struck by natural disasters with material or monetary support, supporting students from underprivileged communities pay their college fees, rickshaw pullers procure a new rickshaw if needed and medical fees.

Q. Would you like to share an incident that personally left a deep impact on you?

ND: In 2020-21, a migrant worker, who received daily meals from MK, from bada hindu rao- Bulla, a daily wage labourer from Bihar, had an accident and his spine was dislocated. He was admitted into Safdarjung hospital and had an operation on his spine. Bulla was living alone in Delhi, in shanties on the streets, and after hearing about his accident his family had just come to Delhi. His time in the hospital was dismal and scary to say the least, as none of the family members were literate and struggled to engage with a chaotic hospital system. Our team, including my parents, visited the hospital- and talked to the floor doc, name of the unit head etc. Bulla has had one surgery, doesn’t require another, but was paralysed from the waist down, with physiotherapy after the stitches are opened, might regain mobility in maybe six months, maybe longer, maybe never! Our team, along with the help of good folks like Ankit Jhamb of Aao Khilayein, were able to facilitate Bulla’s discharge from the hospital to a rented accommodation that we managed to procure and furnish in time for him to get there, including a much-needed air mattress.We tried to provide all the necessary things required for day to day living, and what is needed for his medical care too. We have engaged a day nurse, Raj Rani, to come and do his dressing etc. every alternate day. His recovery is going to be long, arduous and difficult. We and more importantly, Bulla and his family, needed all the help that they could get. While initial surgery costs have been taken off by the hospital, we knew that supporting a family who has no source of income ( as bulla was the main bread earner), rented accommodation for 6 months, food, medical expenses, nurse for day care, physiotherapy- will cost anything from 2.5-3 lacs in total. We were able to raise the funds to pay off Rajrani who was a compounder in a hospital and would go and do his physiotherapy every day. But eventually the trauma from his accidents were too grave – and he passed away. For me – this was a mirror image of the shattered socio-economic structure of our society – it felt futile and overwhelming, just how deep this structural inequality goes. I had the same feeling in 2022 when I started hearing about more and more migrant suicides. It made me more resolute to keep trying to do whatever bit we can, no matter how small the impact.

Q. Have you come across issues of caste purity and untouchability with respect to the menu?

ND: While distributing food we have by and large not come across caste purity and untouchability with respect to our food. All the 400+ people we feed, love our meals, they wait for us graciously. In the middle when we were shut for a week, while shifting to a new place – when we went back the 1st day so many of them came howling to us – ‘ where were you? had you forgotten about us ? ‘ Many people distribute food near nigambodh ghat, but often it is baasa, waste food. My father had told me, “The other day I had people take 2-3 meals from me; they sat on the pavement and ate those meals, telling me how hungry they were. We give the food packets to them in their hands and we ask them to take care. We give them as many meals as they ask for, as long as we have it. We try to ensure that everyone who’s standing in the line gets food. I don’t differentiate between a rag picker or a drunkard or someone who’s dressed well. I don’t question anyone; I just give them food.”

Q. Do you see MK as a long term venture especially when the State is refusing to perform its basic duties of providing food and shelter?

ND: While it is constantly challenging to raise enough funds to sustain the kitchen – we are always trying. In a country like ours, if communities were to go an extra mile, support their own local vulnerable populations just around their homes – the 80% of this country on the margins would not be as vulnerable as they are right now. Why can;t we have a community owned, run, funded and employed community kitchen in every mohalla ? Despite everything, we are trying to continue this initiative as long as we can.  My father says, “This might be just a drop in the ocean, but it is a regular consistent drop,”. My mother said to me once – ” ” There was this idea amongst friends that this sort of work doesn’t really bring about any social transformation. You are just doing charity. You are just filling in where the government should be doing it. But I don’t even see it as charity. I see myself as a beneficiary of this inequality. The fact that I have got a public funded education, there is a debt of gratitude. There is a debt. On my soul, or psyche or whatever you call it. And that is a debt that I cannot repay in one lifetime. ”

Q. Anything else you’d like to share?

ND: I would like to thank the supporters and funders of this initiative and would appeal to more people for funding. Because of them MK has been running for almost 3 years, supporting people from marginalised communities with cooked food, ration and financial assistance. I have never been prouder of our small team of 10 community members which keeps the kitchen going. With 1 in 4 suicides in India being of a migrant worker, the need for food, rations and financial assistance for marginalised communities is still very dire.

We are currently running out of funds and may only be able to sustain till the end of the year. To keep the kitchen running till 2025 and beyond, we need support to raise funds.

.To see daily updates of our work and help support our initiative, you can visit www.instagram.com/mazdoorkitchen

Aatika is a fellow at the SEEDS-TCN mentorship program

source: http://www.twocircles.net / TwoCircles.net / Home> Dalit / by Aatika S, TwoCircles.net / June 19th, 2023

National JMI School Teacher Dr Rakhshanda Roohi Mehdi Bags Prestigious Literary Award of Madhya Pradesh Urdu Academy

NEW DELHI:

Dr Rakhshanda Roohi Mehdi, prominent fiction writer and a teacher of Syed Abid Hussain Senior Secondary School, Jamia Millia Islamia New Delhi has bagged the prestigious Hamid Saeed Khan Award of Madhya Pradesh Urdu Academy for her Urdu short story collection titled “Monsoon Store” and will receive Rs.51,000/- as award money.

This award recognizes the efforts of progressive women and the exceptional achievements of women who have broken barriers and demonstrated outstanding skills in their respective fields.

JMI Vice Chancellor Prof. Najma Akhtar congratulated Dr Rakshanda Roohi for her great achievements and wished her good luck for her future endeavours. 

Dr. Rakhshanda said, “I am deeply honored and grateful to have been selected for this award. I am passionate about my writing and this award truly reflects what I believe in – a woman’s courage and her strong role in improving lives. I am committed to continue my efforts and empower women in the society”. 

Apart from “Monsoon Store”, Rakhshanda has also penned another Urdu short story collection “Magar aik shaakh e nihaal e gham”. She has also written “Aik khwab jaagti ankhon ka”, a Hindi short story collection and one Book on Sufism named “Alakhdas.”

She has also translated two novels namely “Aakhri Swariyan” and a Pakistani novel titled “Naulakhi Kothi” in Hindi from Urdu. 

Earlier, DD Urdu has broadcasted a tele film “Chilman k paar” which was based on her story named “Bahut sambhala wafa ka paiman magar…”. 

A play “Kahan hai Manzil e Raah e tamanna” on her story has been staged in Ram Lal Bhawan New Delhi.  

In addition to this, she has authored many articles which have been published in renowned magazines and newspapers. She is a regular participant of talk shows and story narrations of All India Radio and DD Urdu. 

She has been honored with many other awards for her literary work.                                                         

source: http://www.ismatimes.com / Isma Times / Home> Country> National / by Afzal Shah Madudi (headline edited) /May 03rd, 2023

Jamiatul Falah’s 34 scholars felicitated, speakers count on the institution’s days of yore

NEW DELHI :

Dozens of alumni of Jamiatul Falah, one of the South Asia’s finest institutions of Islamic studies, were felicitated in New Delhi on Sunday for obtaining PhD from prestigious universities in different streams, smashing the perception and prejudices built around the institution of madrasa.

The speakers enlightened the general public about the contributions made by the institution in inculcating religious teachings and moral regeneration among the students.

The distinguishing feature of the graduates of the Jamia is that they maintain good relations with each other, keep in touch in a systematic manner and always strive for the welfare of the Jamia, said Maulana Muhammad Tahir Madani, the renowned  Islamic scholar and  Nazim of Jamiatul Falah while addressing the  gathering on the occasion.

He said that Jamiat al-Falah is not just the name of an educational institution or a center or an educational institution but it is an educational movement from which many generations have benefited and this process continues.

Jamia alumni are our brand ambassadors and the university has paid special attention to women’s education so that they can play an important role in the formation of a righteous society, he added.

The secretary of the Delhi unit Old Boys Association Mohammad Ershad Alam Falahi said that Jamiatul Falah was established by a group of dedicated scholars to promote knowledge and achieve greater goals for the common good. He compared the effort to the process of creating new clothes by using old fabric, letter by letter.

Rafat Kamal Fallahi, the President of the unit, thanked the audience and appreciated the Association for presenting the accomplishments of the Delhi Unit and discussing future plans. He assured everyone that the Old Boys Association would continue to extend its support in the progress and development of the community.

Asim Akram (Abbu Adeem) Falahi’s book, ‘Quran, Saransh Hindi Ek Taarak,’ was also released during the event.

source: http://www.muslimmirror.com / Muslim Mirror / Home> Education> Indian Muslim > Positive Story / by Muslim Mirror Special Correspondent / May 07th, 2023

How the pandemic is depriving lovers of Urdu literature of their environment for enjoyment

INDIA:

Discussions and debates, critiques and readings, held at haunts of Urdu books and writing around the country have been interrupted rudely.

(From left) Shadab Rashid, Urdu drama writer Aslam Parvez, and Shakeel Rasheed at Kitabdaar | Mahtab Alam

In Malegaon

On the first Saturday of every month, the textile city of Malegaon in northern Maharashtra used to become home for lovers of Urdu literature, who meet to discuss, debate and critique new writings in the language, mostly by local writers. Organised under the aegis of Anjuman Muhibban e Adab (Association of Literature Lovers), the gathering began at around 9 pm, and went on till midnight.

Between 30 and 50 people – both writers and readers – would come together, a number that would at times go up to as many as 100 or even 150. Asif Iqbal Mirza, the secretary of the Anjuman, said the practice began 25 years ago on the suggestion of local journalist and editor Samiullah Ansari, who published new Urdu fiction in his weekly, Hashmi Awaz.

Over the years, the publication had emerged as a popular local magazine for young and budding writers to publish their works. The weekly, now in its 35th year of publication, had a considerable fan following and readership at the time. Ansari then suggested that admirers of the magazine form a group comprising readers as well as writers.

The group was initially named Anjuman Muhibban e Hashmi Awaz (Association of Admirers of Hashmi Awaz), but within a few years, its following grew to encompass more than just the readers of the magazine, and in 1998 it was rechristened Anjuman Muhibban e Adab, Malegaon. “Ansari sahib formed the Anjuman so that writers could get their new works critiqued by readers before getting them published in the weekly,” Mirza ssid.

Back then, Mirza himself wrote for a local children’s newspaper called Khair Andesh. But his association with the Anjuman helped him grow into a prolific Afsana Nigar, a short story writer. He was 17 when the group was formed; in the past 25 years, he has written and published more than 200 short stories in different publications.

Apart from Anjuman Muhibban e Adab, there are two more literary groups in Malegaon that held regular meetings until the lockdown was declared in March. No such meetings have been held since then. “Unlike earlier, we now have enough time to read and write. But the irony is we don’t have the opportunity to discuss and publish them,” said Mirza, who also runs a printing business. Several local publications had to halt their issues, including Hashmi Awaz, owing to the lockdown.

According to Mirza, although social media outlets such as WhatsApp and Facebook have, to some extent, helped to keep in touch with fellow writers and readers, the literary life of Malegaon has come to a standstill, since a large number of local writers and readers came from the working class and worked in local looms. “The year 2020 is the silver jubilee of my literary career. I had plans to publish a collection of my short stories, but thanks to the pandemic, that will not happen this year,” Mirza said with a great sense of despair.

In Mumbai

Both readers and writers have felt a deep loss during the pandemic. His love of books took Shakeel Rasheed, editor of the Urdu daily Mumbai Urdu News, to various bookshops in and around the Mohammad Ali Road area of Bombay. “Visiting bookshops was a part and parcel of my life. I feel a deep loss when I don’t visit them,” he said. For him, bookstores are not just spaces to buy books, but they also served as addas for readers and writers. As soon as some relaxations were in place, he rushed to the stores. “Par ab pahle wali baat nahi rahi,” said Rasheed. “Things are not as they were before.” The pandemic has made it more difficult to meet new people.

Shadab Rashid’s Kitabdaar publications and bookstore in Temkar Street of Nagpada was one such adda for Urdu writers in Mumbai, as was Maktaba Jamia on Sandhurst Road West. Today, Kitabdaar and a few other bookshops have opened their stores for a few hours every few days, while Maktaba Jamia remains closed. “Due to lack of public transport and fear of the pandemic, people cannot come to Kitabdaar,” Shadab said. He also edits the quarterly literary magazine Naya Waraq, founded by his late father and noted journalist and writer Sajid Rasheed.

Shadab Rashid said the lockdown brought significant hardships and losses to Urdu publishers and distributors. “It is not that people don’t want to read Urdu books anymore – the problem is they cannot buy them,” he said. “I have received lots of online orders, but I cannot fulfill them because I rely on postal services as they are the cheapest means of delivery, but the services are not fully functional yet.” His online Urdu bookshop kitabdaar.com is one of the few digital distribution platforms for Urdu books exclusively in India. Another such platform, urdubazaar.in, was recently launched from Delhi.

Owing to the discontinuation of physical interactions between readers and writers, people have lost touch with each other, since not all Urdu writers are active on social media, Shakeel Rasheed told me. “We have lost many good writers during this period and found out about their demise several days later,” he added. “Moreover, we could not participate in their last journeys.”

In Hyderabad

Another writer recounted similar thoughts after the death of noted Urdu satirist Mujtaba Hussain in Hyderabad on May 27. Hussain was awarded the Padma Shri in 2007 for his contributions to Urdu literature, but in December 2019, he announced he was returning the award to protest the enactment of the contentious Citizenship Amendment Act. “[T]he democracy for which I fought is under attack now and the government is doing that,” he had said, “that’s why I don’t want to associate the government with me.”

In Hyderabad, another centre of Urdu writing, literary activities have come to a similar halt due to the pandemic. Publications like Shagoofa, a monthly magazine of satirical writing, have been temporarily discontinued since the lockdown.

In Delhi

In Delhi, too, the pandemic has left an adverse impact on Urdu writing. Khan Rizwan, a poet and a known “addebaaz” from Delhi, loved participating in and organizing adabi addas (literary gatherings). He misses visiting the Nai Kitab book store, located in one of the many bylanes of Jamia Nagar, which is one of the famous addas for Urdu lovers in the city. Run by veteran writer and publisher Shahid Ali Khan, Nai Kitab is a haven for young and old writers alike, Rizwan said, as Shahid sahib treated them alike. “It is not just a bookshop but an institution where one got to meet noted writers and lovers of Urdu literature,” he said.

Rizwan would visit the shop at least twice a week, and meet a new literature enthusiast or writer, or find out about a new book or risala /parcha (journal/magazine). “I miss the black tea and chips that Shahid sahib served us with love and affection,” he recalled. “He is a storehouse of information, and several veteran writers were his friends, so he would tell us stories all the time.”

I couldn’t agree more with Rizwan. I have been visiting Nai Kitab once every few months for more than a decade now, and on each of my visits, after asking khabar-khairyat, Shahid sahib would say, “Achcha aap bahut dino baad aayen hain, ye nayi kitaabein aayi hai dekh lein (Since you’ve come after a long time, here are some new books).” Last year, when I visited the bookshop around this time, he directed me towards dozens of books written by noted Urdu satirist Fikr Taunsvi and Shaukat Thanvi. I immediately bought all of them, as they were usually out of print and seldom available.

As the person in charge of the Maktaba Jamia, the publication division of Jamia Millia Islamia in Bombay, Shahid Sahib befriended writers and poets like Jan Nisar Akhtar, Meena Kumari, Sahir Ludhianvi and Jagan Nath Azad. Some of them were regular visitors to the Maktaba Jamia. Though he moved to Delhi after serving the Maktaba for several decades, he did not stop hosting literature lovers. He then founded Nai Kitab publishers and a quarterly journal by the same name.

It was in 2007 at his bookshop that I first chanced upon Shamsur Rahman Faruqi’s celebrated novel Kai Chand The Sare Aasman, later translated into English as The Mirror of Beauty by the author himself. The novel went on to become a major critical and commercial success.

Faruqi was also associated with the Nai Kitab journal as chairperson of its advisory council and would visit the shop once in a while. The journal eventually stopped publication owing to Shahid sahib’s failing health, but he continued with the bookstore as it was like “oxygen for him”, he had once told me.

Waiting for freedom

Some writers have managed to turn the lockdown into a creatively productive period. “Personally, the pandemic has proved as a blessing in disguise as I read books I wanted to for years and finish other important work, such as recording videos of Urdu literature lectures,” says Khalid Mubashir, a poet and assistant professor of Urdu literature at Jamia. He quickly added, however, this was not common, as most writers and poets were stuck at home, either because of their age or in fear of the pandemic. “Moreover, not all writers have access to technology and books like I do. I am fortunate enough to have friends who helped me with technology to do something substantial during this period.”

Mubashir’s videos, as many as 60 of them, are each about 30 minutes long, and cover the history, evolution and development of Urdu and its literature in the subcontinent. Though the lectures are prepared keeping in mind the need and syllabus of Urdu literature students, ordinary Urdu lovers can also benefit from them. All lectures are available on the YouTube channel Safeer e Adab.

Similarly, although younger poets like Mohammed Anas Faizi from old Delhi have been trying to keep Urdu literature gatherings going by using social media, online addas do not have the feel and impact of offline and in-person gatherings. “Technology and social media can only help to a certain extent. Online gatherings, mushairas and addas cannot substitute for the real ones, no matter how well they are done,” he said.

With apologies to Faiz Ahmad Faiz, what the Urdu writers, poets and addebaaz seem to be telling the pandemic is:

Gulon Mein Rang Bhare Baad e Nau Bahar Chale
Chale Bhi Jao Ki Gulshan Ka Karobar Chale

Mahtab Alam is a multilingual journalist and until recently was the executive editor of The Wire Urdu. His Twitter handle is @MahtabNama.

This series of articles on the impact of the coronavirus pandemic on publishing is curated by Kanishka Gupta.

source: http://www.scroll.in / Scroll.in / Home> Publishing and the Pandemic / by Mahtab Alam / July 14th, 2020

Arvind Kejriwal does not play Muslim card: Aaley Mohd Iqbal, AAP’s pick for Delhi Deputy Mayor post

NEW DELHI :

Attributing his victory to the trust of the people in his ward, he said: “I am a workaholic and I’m always available to lend ears to people’s grievances in the walled city.”

A seasoned politician, Aaley has had a long career, vacillating between different parties – he contested as an independent in 2012, aged 22; in 2017, on a Congress ticket, and in 2022, after he was fielded by AAP. (Twitter/Aaley Muhammad Iqbal)

A day after he was selected by the AAP as its deputy mayor candidate in the MCD, three-time councillor Aaley Mohammad Iqbal told The Indian Express he might become the first Muslim to be nominated to the post in many years.

“The last person for the post from our community was in 1977. This sends out a message that AAP is a party Muslims can trust, and their rights will be protected. (CM) Arvind Kejriwal ji chose me because I am a senior councillor; this is my hat trick (election win), and that is not a mean feat. I won with the highest margin (in the MCD polls).

Calling this appeasement or tokenism is not right, it forgoes my achievement, and Kejriwal ji does not play ‘Muslim card,’” he told The Indian Express.

Aaley won from the Chandani Mahal ward with a margin of 17,134 votes, the highest in the MCD polls.

Attributing his victory to the trust of the people in his ward, he said: “I am a workaholic and I’m always available to lend ears to people’s grievances in the walled city. The population is mostly lower and middle class… Like my father, I have always been there for them.” His father is AAP MLA Shoaib Iqbal, a six-time MLA from Matia Mahal who joined the party in 2020, along with his son.

A seasoned politician, Aaley has had a long career, vacillating between different parties – he contested as an independent in 2012, aged 22; in 2017, on a Congress ticket, and in 2022, after he was fielded by AAP.

Aaley said his brief stint with Congress made him realise how powerless they were. “I knew if I had to do something, I would have to join those in power.”

On the AAP’s poor show in Northeast Delhi in the MCD polls – the first election after the 2020 riots – he said there was so much to be done in those wards where the party put up a sub-par performance. “We have to go to the ground, talk to people and analyse what went wrong. Especially in Northeast Delhi. However, AAP managed to pull wards in Chandni Chowk constituency under its sway.”

Of the 19 MCD seats in Northeast Delhi areas hit by the violence, the BJP bagged 12, the Congress two and the AAP four.

Aaley also addressed the complaints surrounding Kejriwal’s absence when other leaders were visiting riot-hit areas. “He was in the Vidhan Sabha speaking about the issue… and constantly talking to the L-G and the Delhi Police commissioner. Since the Delhi government does not have law and order under its jurisdiction, he appealed to the Ministry of Home Affairs to deploy forces,” he said.

source: http://www.indianexpress.com / The Indian Express / Home> Cities> Delhi / by Aiswarya Raj / New Delhi – December 26th, 2022

Shelly Oberoi set to be Delhi MCD Mayor, Aaley Muhammad Iqbal her Deputy

NEW DELHI :

Shelly Oberoi, the councillor from Ward No. 86 in Patel Nagar, is AAP’s Mayoral candidate, while the name of Aaley Muhammad Iqbal has been proposed for the post of Deputy Mayor.

New Delhi: 

Weeks after the Aam Aadmi Party (AAP) wrested control of the Municipal Corporation of Delhi (MCD) from the BJP, which was at the helm for three consecutive terms, AAP on Friday announced its candidates for the posts of Mayor and Deputy Mayor.

Shelly Oberoi

Shelly Oberoi, the councillor from Ward No. 86 in Patel Nagar, is AAP’s Mayoral candidate, while the name of Aaley Muhammad Iqbal has been proposed for the post of Deputy Mayor.

Oberoi (39) joined AAP as an activist in 2013 and was the party’s Mahila Morcha vice-president till 2020. As a first time councillor, she registered victory on a BJP stronghold in West Delhi. A former visiting assistant professor at Delhi University and a first-time councillor, Oberoi contested the elections from former Delhi BJP chief Adesh Gupta’s home turf of East Patel Nagar, and defeated her rival Deepali Kumari by 269 votes.

Oberoi holds a PhD in management studies from IGNOU’s School of Management Studies. Along with Delhi University, She also taught at several other universities such as NMIMS, IP and IGNOU.

The first-time councillor, who is a lifetime member of the Indian Commerce Association (ICA), has several awards and accolades to her credit that she received in different conferences.

“I am feeling honoured as it will be a big responsibility. I shall give my best to fulfil the expectations of people and my respected party members”, Oberoi had said after she was named AAP’s Mayoral candidate.

From an ordinary AAP worker to being nominated for the Mayor’s post, her journey has truly been overwhelming, she said in a tweet.

Her main focus, Oberoi said, will be fulfilling the 10 guarantees promised by Chief Minister Arvind Kejriwal by working together with all the councillors to knock off the city’s ‘garbage capital’ tag.

“My eyes are full of dreams to fulfil the committments of Arvind Kejriwal and his 10 guarantees,” she said.

However, it should be mentioned that AAP has named her candidature for only three months.

At the first MCD meeting to be held on January 6, the 250 municipal councillors will take oath and elect the Mayor and Deputy Mayor besides six members of the standing committee. The post of the Mayor is reserved for a female councillor in the first of the MCD’s five-year tenure.

After the Mayor is be elected on January 6, she will remain in office till April. Election for Mayor’s post will be held again in April.

Aaley Muhammad Iqbal
Aaley Muhammad Iqbal is 3rd Time Muncipal Councillor of MCD ward Chandni Mahal and former Chairman City Zone MCD.

He is a businessman.

source: http://www.ummid.com / Ummid.com / Home> India / by Ummid.com with inputs from IANS / December 25th, 2022

Super Featherweight boxer Md Azahar crowned WBC India champion

NEW DELHI :

pix: asianboxingcouncil.com

Delhi boxer Md Azahar was crowned the WBC India champion in the super featherweight division after registering a unanimous win over Dharamvir Singh.

The judges scored the fight 79-72, 76-75 and 79-72 in Azahar’s favour after 32 minutes of boxing on Sunday night.

The 25-year-old Azahar lost the first round on all three judges’ cards but went on to win the next seven rounds convincingly.

Azhar, proved to be the better technical fighter before a partisan crowd. He now has a record of five wins and as many losses with four knockouts to his name.

“I was comfortable, just sticking to doing what I do best,” Azahar said.

“The game plan was to hit and not get hit. I fought a good smart fight. He couldn’t hit me with any of his best shots.” Dharamvir, on the other hand, has a record of seven wins and four losses. His previous loss had come over three years ago before the COVID-19 pandemic.

WBC India Champion - Md Azahar
pix: indianboxingcouncil.com

The Indian Boxing Council-sanctioned fight night witnessed seven other fights.

In an exciting four round cruiserweight contest, Jaskaran Singh from Punjab won a points decision over debutante compatriot Harsamardeep Singh.

Middleweight Shiva won a close six round bout against Karanjeet Singh.

Shiva was making a comeback after two years and looked rusty in the early rounds. Karanjeet, despite his record of four losses, looked comfortable and even took the second and third rounds. But Shiva, hung on. The final scores were 58-56, 58-56, 58-56.

source: http://www.sportstar.thehindu.com / SportStar / Home> Boxing / by PTI text) / pix: sources as credited above / August 29th, 2022

Tears of the Begums: Stories of Survivors of the Uprising of 1857 (Originally in Urdu as Begumat ke Aansoo)

INDIA :

New Book , First ever English translation of Nizami’s invaluable Urdu book Begumat ke Aansoo 

pix: amazon.in

Apart from the fifteen years that Sher Shah Suri snatched upon defeating Humayun, the flag of the grand Mughal Empire flew over Delhi undefeated for over 300 years.

But then, 1857 arrived and the mighty sword fell helpless in the face of a mightier British force.

After the fall of Delhi and Emperor Bahadur Shah Zafar’s tragic departure from the Red Fort in 1857, members of the royal Mughal court had to flee to safer places. Driven out from their palaces and palanquins onto the streets in search of food and shelter, the dethroned royals scrambled to survive. Some bore their fate with a bitter pride, others succumbed to the adversity.

Through twenty-nine accounts of the survivors of the Uprising of 1857, Khwaja Hasan Nizami documents the devastating tale of the erstwhile glorious royalty’s struggle with the hardships thrust upon them by a ruthless new enemy.

In vivid and tragic stories drawn from the recollection of true events, Nizami paints a picture of a crumbling historical era and another charging forward to take its place.

With the reminiscence of past glory contrasted against the drudgery of everyday survival, Tears of the Begums – the first ever English translation of Nizami’s invaluable Urdu book Begumat ke Aansoo – chronicles the turning of the wheel of fortune in the aftermath of India’s first war of independence.

source: http://www.amazon.in / Amazon / Home> Books> History> World / as on August 06th, 2022

Meet Ariba Khan, who is helping people fight mental health issues with an AI-based ‘safe space’

Gurgaon, HARYANA / NEW DELHI :

Ariba Khan of Jumping Minds
Ariba Khan is the founder of Jumping Minds, which promotes mental well-being. Image courtesy: Ariba Khan

Technology and human emotions may seem a mismatch, but at Ariba Khan has fused them for a mental health platform.

As a young, spirited and ambitious 30-year-old, Ariba Khan can relate to mental health challenges that people her age are fighting. The lack of a safe space where such people could open up about their thoughts anonymously is what spurred her business idea – an artificial intelligence-based deep tech mental health app.

With Jumping Minds, this IIT-Rourkee and IIM-Bengaluru alumnus, along with co-founder Piyush Gupta, built a space where people could chat with individuals in a similar situation without exposing their identity.

“All of us require a safe space where you can talk about the challenges you may be facing. It doesn’t have to be clinical stress, but all of us are facing one stress or another – a bad breakup, difficult time at work, adjusting with the family. So, we thought of creating a digital space where you connect to people who may have gone through similar stressors, share your experiences, and release emotions,” Khan tells Health Shots.

Mental health matters

In the past few years, global celebrities have broken their silence on facing mental health issues. Somewhere, destigmatization has happened, but there’s a long way to go. It is because of the continued stigma around mental health that Khan chose to make Jumping Minds an anonymous space.

“Otherwise, there’s always a judgment factor,” says the Delhi dweller, adding that even though her platform is all about tech, at the heart of lies human interaction through technology.

“It helps people to release emotions, clear their head and find solutions,” asserts Khan.

Just five years ago, talking about stress and feeling burnt out at work would have been unimaginable. But the Covid-19 pandemic has pushed people into taking their mental health more seriously.

“The Gen-Z, especially, is more unapologetic about their mental health. They have an aspirational lifestyle, they want to live a well-balanced, happy life. And so, I would say the younger generation is leading the change in mindset and the positive shift towards wellness. Still, there’s a stigma around mental health and limited safe spaces where people don’t feel ashamed or guilty about sharing their story. Instead, people should feel empowered that there are so many other people going through the same,” Khan says.

Jumping Minds founder Ariba Khan
“It’s okay to not be okay,” believes Ariba Khan. Image courtesy: Ariba Khan

Mental health issues of the young generation

As someone who believes in the adage that “it’s okay to not be okay”, Khan outlines the most common health problems that youngsters in the 20-30 age group are going through these days.

1. Relationship troubles:

Whether you are stressed at work or family life, it directly impacts your interpersonal relationships. People are getting increasingly stressed about how to maintain relationships.

2. Anxiety

This is why people need a digital detox from time to time! “Anxiety is the after-effect of social media. The need to be perfect, with filters on all the time,” explains Khan, stressing on how social anxiety and social comparison are turning out to be spoilers.

“People tend to think, ‘Maybe I am not enough’, ‘I am working so much, but I am not upto that level.’ And that social anxiety has become very prominent in the post-Covid era,” she explains.

3. Sexual wellness:

This is the age when early professionals and college students explore their body and preferences. So, people have a lot of questions around sexual wellness.

4. Career:

The desire to reach career milestones leads to undue pressure and stress on people. They overthink things like, ‘Are we in the right job? Are we working with the right people?’ But talking about these things, instead of keeping the thoughts to yourself, will give you a feeling of validation.

Jumping Minds for mental health

3 happiness hacks for women, suggested by Ariba Khan

Khan has three simple suggestions for women to follow for the sake of their mental peace.

1. Find peaceful breaks in a day

“I know we are women of the 21st century, always leading the way – whether it is in personal life or professional life. But it is very important to have time in a day when you are by yourself, living in the moment,” she suggests.

Khan assures that doing so even for a few minutes every day will help people become more productive and more appreciative of the positive results of the everyday hustle.

2. It’s okay, to err is human

Even research says women tend to have higher stress levels than men ! “The society has made women accustomed to keeping everyone around them happy – be it colleagues, friends, family.

But it is okay to sometimes make mistakes, feel bad or low. We may think we are superwomen, but we are humans after all! We should’t expect ourselves to be perfect all the time, because there’s true beauty in being imperfect,” she adds.

3. Talk it out

Don’t keep your thoughts to yourself. If you are stressed, talk about it. “Don’t feel ashamed about it, and who knows, it may give courage to others to talk about their journey. Once you start releasing the monster from your head, it becomes smaller. And if you do it in a community, you will see magic!”

source: http://www.healthshots.com / Health Shots / Home> She Says> by Radhika Bhirani / August 02nd, 2022

Worth A Re-Read – A History of the Ulama in British India

UNITED INDIA :

DESIGN: Sarah Anjum Bari

Over the past few years, and particularly after their recent tussle with the government over the statue of Bangabandhu Sheikh Mujibur Rahman, the Ulama’s involvement in politics has come back under scrutiny in Bangladesh. Since the 10th century, the Ulama have been exercising strong authority over religious issues; yet they have been accused of failing to respond to modernity and to the changes in society.

Against this backdrop, the actions, discourses, and history of the Ulama are well worth looking into. Muhammad Qasim Zaman’s The Ulama in Contemporary Islam: Custodian of Change (2002) and Barbara D Metcalf’s Islamic Revival in British India: Deoband, 1860-1900 (2016), both published by the Princeton University Press, are two outstanding studies in this regard. While Metcalf looks into the emergence, proliferation, and responses of the Deobandi Ulama to “modernity” when Muslim power in India was declining, Zaman looks at their strategy to establish authority in British India and Pakistan. 

Shifting sands of influence

In pre-British India, religious education was a private enterprise and individual tutelage was the usual mode of the dissemination of religious knowledge. This tradition was to change with the emergence of the Farangi Mahall Ulama as custodians of Muslim intellectual traditions.

The Lucknow-based Farangi Mahall Ulama were known by the family of Mulla Hafiz, who received a land grant from Mughal Emperor Akbar sometime in the sixteenth century. He was the ascendant of Qutbu’d – Din (d. 1691), a Mughal courtier who participated in the collection of Fatawa-yi ‘Alamgiri’. The latter is a collection of Fatwa to be used in the Mughal courts. The family and students who took lessons from this family were known by the name of Farangi Mahall. The activities of the Ulama of Farangi Mahall, however, were confined to producing graduates for princely services. Their most significant contribution was their systemisation of the curriculum—dars-i-Nizami—for religious education. As Metcalf informs us, this curriculum came to Bengal when a Farangi Mahall graduate was appointed as the first principal of the madrasa yi ‘Aliyah’, Calcutta in 1780. 

Farangi Mahall’s dominance declined and the centre for religious studies shifted from Lucknow to Delhi by the late 18th century. The person who played a key role in this shift was Shah Waliyu’llah, who advocated for more social and political responsibilities for the Ulama as opposed to those of the Farangi Mahall. Waliyu’llah’s successors had studied legal codes and written fatwa for the Muslim community, which had once become the main tool to disseminate religious instructions when the British were about to establish political authority over India. Besides claiming centrality of the hadith in the interpretation of the sharia, Shah Waliyu’llah discouraged blindly following the rulings of the earlier generations (taqlid). He suggested going back to the Quran or Sunnah for legal solutions. 

The 1857 revolution landed heavily upon the revivalist movement initiated by Shah Waliyu’llah. Suspecting the Ulama’s involvement, British colonisers took all religious institutions in Delhi under their control. Fourteen hundred people were shot by British soldiers in Kuchah Chelan, where Shah Abdul Aziz (son of late Shah Waliyu’llah) used to preach, according to Metcalf. The Delhi-based Ulama were forced to move to the countryside and establish a madrasa at Deoband in 1867. 

After the revolution, Deoband became the centre for Muslim intellectuals. They introduced formal religious education for Muslims in British India. Students had separate classrooms and a library, and the curricula were organised according to departments, such as Arabic, Persian, and others. A formal examination system was introduced and successful students were issued certificates of award. Graduates came from different corners of India. Most significantly, these graduates went back home and set up madrasas in their respective localities. By the end of the 18th century, nearly every town held the presence of the Deobandi Ulama.

One well known Deobandi Ulama was Muhammad Ashraf Ali Thanawi (1863-1943), who authored Bahishti Zewar (1981)—among the most popular books for Muslims of India, and masterminded the Dissolution of Muslim Marriages Act 1939—the first reformist legislation for Muslims of British India.

In the late 19th century, the Ulama played a crucial role in upholding the pride of their religion and their community through publications and public debate on religious issues. Their intellectual exercise peaked with the invention of print technology, multiplying the scale of the transmission of knowledge all over India. Publishing in local languages such as Urdu, instead of Arabic, was one of their effective strategies to establish authority. This also served as a medium of communication between common Muslims and the Ulama, and helped renew Muslim traditions against local customs. Following the birth of Pakistan on August 14, 1947, the Ulama consolidated their authority and forced the then government not to pass a law against sharia. Over the next few years, their continuous efforts would force the Pakistani government to establish a Supreme Sharia Board to oversee any inconsistencies between sharia and laws passed by the parliament. 

The historiography of these two books may be compared with Geoffrey G Field’s Blood, Sweat and Toil: Remaking the British Working Class, 1939-1945 (Oxford University Press, 2011), in which Field understands “class” from multi-dimensional approaches including its relationship with the state, society, and family. Similarly, Barbara Metcalf and Qasim Zaman define the Ulama as a class by providing a social and intellectual history of their presence in South Asia. Metcalf highlights their hardships in the post-1857 revolution and the silent “intellectual” revolution of the Deobandi Ulama. Hers is an excellent cultural history. Despite being published earlier, Zaman fills in what Metcalf’s study left to be addressed: it focuses on how the Ulama have played an active role in different social and political contexts, particularly in post-colonial Pakistan. He disapproves of the allegation that the Ulama are against changes. The common mistake that most studies make, says Zaman, is not to consider the social and political context within which the Ulama work. To him, the flexibility of sharia depends on a socio-political context. Zaman suggested that the Ulama do not respond to changes as not because they do not like it but because of their fear of losing authority over religious issues in a modern state. 

None of the above-mentioned studies, however, concerns the Ulama of Bangladesh. The growing presence of the Bangladeshi Ulama in the public sphere, particularly their increasing involvement in the political issues, merits investigation into—in Zaman’s words—their “transformation, their discourses, and their religio-political activism.” Could the Ulama in Bangladesh inherit the wind of the Islamic intellectual traditions? The question deserves to be addressed amongst others.

Dr Md Anisur Rahman is a legal historian at Asian University for Women. His research interests include Islam in Asia and South Asian Islamic Law and Society.

source: http://www.thedailystar.net / The Daily Star / Home> Reviews / by Md. Anisur Rahman / January 28th, 2021