Category Archives: Books (incl.Biographies – w.e.f.01 jan 2018 )

Talking Books : Why former Chief Justice of India AM Ahmadi’s granddaughter wrote his biography

Books (incl.Biographies - w.e.f.01 jan 2018 ), Leaders, , , , ,

Surat, GUJARAT / NEW DELHI :

Insiyah Vahanvaty on revisiting the life of the formidable ‘Muslim’ judge who was her grandfather.

Being a Muslim judge in India is not easy. It has never been.

The Indian judiciary has long struggled with a lack of Muslim representation, with only four Muslim Chief Justices in the history of the republic. Currently, there is just one Muslim judge on the Supreme Court – another proof of this lack of diversity. It also indicates that another Muslim Chief Justice may be a long way off.

For me, the difficulties faced by Muslim judges have been witnessed through the life of my grandfather, Justice Aziz Mushabber Ahmadi, who served as Chief Justice of India from 1994 to 1997. That he was only the third Muslim to occupy this role is made starker by the fact that there has been only one more that succeeded him in the thirty years since.

When Aziz Ahmadi was appointed as a judge to the City Civil Court of Ahmedabad, he was 32 years old. Young and inexperienced, he knew that this appointment would make him the only Muslim judge on the bench; yet it had simply not occurred to him that his faith would suddenly become a matter of contention. When news of his elevation broke, it stirred up an unsettling, religiously charged atmosphere within legal and administrative circles. Bar Associations across the state of Gujarat united and called for a strike against his appointment, boycotting Ahmadi’s court. Communally charged allegations flew thick and fast with his appointment questioned in the legislative assembly. Concerns about his young age and fitness for the role were voiced. In the end, however, his appointment held – and Aziz Ahmadi began an extraordinary judicial career that would span three decades, culminating in the highest office of the Indian judiciary.

Yet, it would never be free of challenges.

Twenty-four years later, when his name was proposed for elevation to the Supreme Court of India in a closed-door meeting, a prominent member of the Bench hesitated, saying, “But he is a Muslim. Can we trust him?” And when he retired, Justice Ahmadi faced allegations of favouring the appointment of Muslim judges to High Courts and the Supreme Court. Unperturbed, he responded to these saying, “Such an allegation every Muslim Chief Justice, I suppose, has to face.” Although he did not voice it then, he felt a deep disappointment in witnessing such prejudice even in the highest offices of the country.

And yet, he wore his life with a remarkable lightness, with his easy laugh and mischievous wit. It was almost as if he was determined not to allow these experiences to make him bitter or dampen his natural optimism. Ironically, it was perhaps these very experiences that fuelled his commitment to secularism and tireless advocacy for the separation of religion and state.

My first memory of these values was during a particularly turbulent chapter in Indian history when I was just ten years old.

The year was 1992. The Babri Mosque had just fallen. A word which I had never heard before was now coming up every day at our dinner table. Kar seva. The television at home stayed locked on the news channel all day. My grandfather’s disappearance from family life, his secretaries rushing to and from the office with pens and notepads in hand, and worried family conversations about the future of the Indian Muslim marked those days.

But despite his inner turmoil, my grandfather maintained an outward calm, his composed demeanour never betraying the storm within. As ever, Justice Ahmadi, when distressed, would retire to his haven, his work. I knew the enormity of his mental anguish only because of the extent to which he did this. Those days, he emerged only for meals and slept for less than five hours a day. Pacing on the carpeted floor, he fought the numbness in his legs from hours spent hunched over his files, fuelled by endless cups of black tea.

It was only later that I learnt of his dissent in Ismail Faruqui vs Union of India – a challenge to the Acquisition of Certain Area at Ayodhya Act 1993 which was an attempt by the Central Government to gain control of administration and maintenance of the Ram Janma Bhumi-Babri Masjid structure along with its premises. In his view, validating the Ayodhya Act would effectively condone the trespass and destruction that occurred, with no consequences for those involved – especially as the effect of the Act would require pujas to continue at the site while failing to address the right of Muslims to offer namaaz.

It was while writing The Fearless Judge and going through his draft memoirs that I learnt of the immense strain my grandfather was under at the time to accept the majority judgement. But he would not succumb. Risking the ire of both, the incumbent Chief Justice as well as the executive, he knew that such a stand could come at great personal cost. Yet, he stood firm in this test of integrity, refusing to give in. Ultimately, he and Justice Bharucha dissented from the majority view.

Citing the Act to be unsecular and constitutionally unfit, the dissenting judgement authored by Justice Bharucha stated, “When…adherents of the religion of the majority of Indian citizens make a claim upon and assail the place of worship of another religion and, by dint of numbers, create conditions that are conducive to public disorder, it is the Constitutional obligation of the State to protect that place of worship and to preserve public order…To condone the acquisition of a place of worship in such circumstances is to efface the principle of secularism from the Constitution.” Once retired and therefore released from the bounds of propriety and decorum, my grandfather would speak freely about the regrettable and unlawful demolition of a place of worship – and the subsequent erosion of secularism in India.

The demolition of the mosque sent shockwaves throughout the country, prompting the Union government to dismiss state governments in a panic. This led to the landmark case SR Bommai vs. UOI, which addressed the limits of central authority over states. Because these dismissals were in response to the violence following the Babri Masjid demolition, the court also examined secularism as a key element of the Constitution’s basic structure. Justice Ahmadi wrote a separate 37-page judgment emphasizing the need for accommodation and tolerance toward vulnerable groups. Quoting Mahatma Gandhi to highlight the importance of the separation of religion and state, he wrote, “I swear by my religion. I will die for it. But it is my personal affair. The State has nothing to do with it. The State will look after your secular welfare, health, communication, foreign relations, currency and so on, but not my religion. That is everybody’s personal concern.”

Despite his deep understanding of the discriminations that Indian Muslims face in every sphere of life, he encouraged the community to resist the temptation to view itself from the lens of victims of prejudice; rather to focus on empowerment through education. Addressing the Muslim community, he said, “It is high time that we stop living in the past and start living in the present and work for a brighter future. We have to mould our own destiny – mustaqbil, no one else can do it for you. The only sure way is through education.”

A firm and vocal advocate for equality of opportunity until the end of his days, Justice Ahmadi remained troubled by the lack of diversity in the judiciary at all levels. With Muslims making up nearly 15 per cent of the population yet holding alarmingly few judicial positions, this lack of representation remains concerning to this day, raising questions about fairness and inclusivity. The implications of this imbalance are significant: Judges from diverse backgrounds ensure the judiciary mirrors the society it serves, bringing different perspectives and more fair-minded decisions. In turn, this shores up public trust in the legal system.

And as Justice Ahmadi put it so succinctly, “The judiciary has neither the purse nor the sword; its only shield is the trust of the people in the judicial process.”

source: http://www.scroll.in / Scroll.in / Home> Talking Books / by Insiyah Vahanvaty / September 30th, 2024

A Compelling Narrative of 1948 Police Action in Hyderabad

Books (incl.Biographies - w.e.f.01 jan 2018 ), Martyrs of the Nation, NRI's / PIO's, Women/Girls(since May26-2021), , , , , , , , , , , , , , , , , ,

Hyderabad, TELANGANA :

Hyderabad, known for its grandeur and the unique confluence of Hindu-Muslim culture, found itself at a crossroads of political and religious tensions. Afsar Mohammad sheds light on the brutal military campaign, where the ordinary citizens of Hyderabad became casualties in a political power play between the Nizam and the Indian government. The book emphasizes that…

Book: Remaking History: 1948 Police Action and the Muslims of Hyderabad

Author: Afsar Mohammad / Publisher: Cambridge University Press / Published:June 2023 /Hardcover‏:‎ 320 pages

Afsar Mohammad, a renowned poet, scholar, and expert on South Asian literary cultures, brings forth a deeply researched and compelling narrative in his book Remaking History: 1948 Police Action and the Muslims of Hyderabad. As a professor of South Asian Studies at the University of Pennsylvania, Afsar has extensively studied the intersection of politics, religion, and literature in the Indian subcontinent. His previous works have explored themes of religious identity and cultural expression in the context of Hyderabad. With Remaking History, he delves into one of the most tragic and often overlooked episodes in India’s postcolonial history – the 1948 police action in Hyderabad.

The book addresses the military operation launched by the Indian government from September 14 to 18, 1948, to forcibly integrate the princely state of Hyderabad into the Indian Union. As India was celebrating its newfound independence, the state of Hyderabad was caught in a violent struggle. The operation, commonly referred to as the “police action,” resulted in immense bloodshed, with the Muslim population of Hyderabad suffering disproportionately.

Hyderabad, known for its grandeur and the unique confluence of Hindu-Muslim culture, found itself at a crossroads of political and religious tensions. Afsar Mohammad sheds light on the brutal military campaign, where the ordinary citizens of Hyderabad became casualties in a political power play between the Nizam and the Indian government. The book emphasizes that while the Razakars, a military group loyal to the Nizam, escaped across borders, it was the common Muslims of Hyderabad who bore the brunt of the violence that followed the military intervention. Thousands of lives were lost, and many more were displaced during the five days of turmoil.

One of the pivotal aspects of the book is its reliance on the Sunderlal Committee Report, an investigation commissioned by Prime Minister Jawaharlal Nehru in the immediate aftermath of the operation. This committee traveled across Hyderabad and the Deccan region, gathering firsthand testimonies from survivors. The report revealed shocking truths: thousands of Muslims were massacred during the police action, and the violence forced many others to flee to Pakistan and other countries. However, the report was suppressed for decades under the guise of “national security,” only surfacing in recent years thanks to the persistent efforts of historians. This suppression of critical historical evidence is a central theme of the book, as Afsar Mohammad argues that official narratives have long ignored or downplayed the extent of the violence.

In addition to exposing the atrocities committed, Remaking History explores how this dark period shaped the literary and cultural landscapes of postcolonial Hyderabad. The traumatic events of 1948 found their way into novels, poems, memoirs, and personal narratives written by survivors and their descendants. Afsar Mohammad highlights how literature became a means for the people of Hyderabad to process their grief, remember their dead, and make sense of the immense suffering they endured. The book documents the ways in which Hyderabad’s writers and poets used their work to preserve the memory of the police action, even as the official narrative sought to erase or obscure these painful truths.

Afsar Mohammad also critically examines the political reframing of the police action in later years. In 1998, L.K. Advani, a key figure in India’s Hindutva movement, proclaimed the police action as a “liberation” of Hyderabad, casting it as a moment of triumph rather than tragedy. This reinterpretation of history, the book argues, was part of a larger effort to further a communal agenda, obscuring the fact that the violence was largely directed at Muslims. Afsar Mohammad challenges readers to question whether the police action was truly a moment of liberation, or if it was a tool used to suppress the region’s Muslim population and further political interests.

One of the most striking aspects of Remaking History is the emphasis on the role of personal stories in reconstructing the past. Afsar Mohammad stresses that official documents and reports can only go so far in revealing the full picture. The true history, he argues, is often found in the personal memoirs, oral histories, and forgotten novels of those who lived through these events. Many of the eyewitnesses and survivors of the 1948 police action are no longer alive, their stories lost to time. However, the book insists that these personal accounts are essential to understanding the true scope of the violence and its lasting impact on Hyderabad.

The book also highlights the lasting cultural and social shifts that emerged from the violence. Despite the bloodshed, Hyderabad’s centuries-old legacy of Hindu-Muslim unity endured, and the city’s cultural landscape continued to evolve. In the years following the police action, a wave of literary and artistic movements arose, particularly in the Telangana region, shaping the social and cultural identity of Hyderabad for generations to come.

Afsar Mohammad’s Remaking History is a crucial work that brings much-needed attention to a neglected chapter in India’s postcolonial history. It challenges the sanitized narratives of Indian nationalism and raises important questions about the consequences of political violence. By combining rigorous historical research with a deep understanding of Hyderabad’s literary cultures, Afsar Mohammad presents a nuanced and powerful account of the 1948 police action and its aftermath. The book serves as both a historical investigation and a tribute to the resilience of Hyderabad’s people and culture in the face of adversity.

In conclusion, Remaking History is an essential contribution to the historiography of postcolonial India. It calls on readers to confront the uncomfortable truths of the past and reflects on how history is often manipulated to serve political agendas. Afsar Mohammad’s work is a timely reminder that the trauma of violence and suppression should not be forgotten, but instead, recognized and remembered in its entirety, for the sake of future generations.

source: http://www.radianceweekly.com / Radiance Viewsweekly / Home> Book Review / by Ayesha Sultana / September 24th, 2024

Nirali Urdu: The First Ever Book in Karkhandari Dialect of Dehli

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 )

NEW DELHI :

“Karkhandari” as per Professor Gopi Chand Narang (1931-2022), a noted Urdu scholar, literary theorist, and linguist, “is a social dialect spoken mainly by the artisans, traders, craftsmen and labourers of old Delhi.”

Representational image of a book. Photo: Pavan Trikutam/Unsplash

Dehli, not Delhi. Yes, you read that right. For this is how it is spelt in Urdu,  the language whose birth and development is often attributed to purani Dehli or Shahjahanabad. But, it is not the only language to be spoken in the walled city. In fact, people from old Delhi can often be found to be speaking in a language which is closer to the Karkhandari dialect. It is not very uncommon to hear sentences like vai, itte din ka the? instead of “bhai, itne dinon tak kahan the?” (Bro, where were you for so long?), while passing through the kuchas (lanes/small streets) of the walled city. 

“Karkhandari” as per Professor Gopi Chand Narang (1931-2022), a noted Urdu scholar, literary theorist, and linguist, “is a social dialect spoken mainly by the artisans, traders, craftsmen and labourers of old Delhi.” In his monograph (1961) titled “Karkhandari Dialect of Delhi Urdu,” he lists out the names of the locales of old Delhi where the dialect is spoken. “The Karkhandari areas outside the walls of the old city,” adds Narang, “include Mohalla Kishan Ganj, Shish Mahal, Qasṣāb Pura, Beri Wälä Bagh and a few lanes in Bära Hindu Rao.”

Abu Sufiyan, a resident of old Delhi and founder of Purani Dilli Walo Ki Baatein, says that it is not a dialect of the yesteryear. “Karkhandari is still spoken by the working class of the old city and their family members,” adds Sufiyan. Earlier this year, a book titled Nirali Urdu by M.A. Mughni Dehlavi was republished in India, nearly after a century of its publication, and it is believed to be the first and the only book in the Karkhandari dialect of Delhi Urdu.

New book cover of Nirali Urdu. Photo: Arranged by the author

In fact, there is a difference of opinion on the year of publication of Nirali Urdu. According to Shan-ul-Haq Haqqee (1917-2005), a researcher, linguist and lexicographer, the book was first published in 1927, while Dost Mohammad Nabi Khan, a compiler and editor of the latest version of the book, on the other hand, argues that it was first published in 1932. 

To substantiate his claim, Khan notes that in one of the stories in the book, the narrator talks about watching the second talkie film of India, ‘Shirin Farhad,’ which was only released in May 1931. He also notes that as per Google Books as well, it was published in 1932 by Daftar Nirali Urdu. Notably, the copy of the book available on the Rekhta website does mention Daftar Nirali Urdu as its publisher, but the year of publication is missing. However, where both Haqqee and Khan seem to agree is that after its initial publication, it became nayaab (rare/scarce) and was hardly available in the market.

Khan, who was born and brought up in Dehli and who loves collecting books on the city, narrates an engrossing story about his ‘discovery’ of Nirali Urdu in its muqaddama (introduction) to the book. Khan came to know about this book when, several years ago, he was surfing through the booklists of various Pakistani publications online.

“Both Nirali Urdu and its author M.A. Mughni were new and unfamiliar to me. Topics included in the book and its writing style were literally Nirale (unique) and offbeat. It was nothing short of a discovery for me,” he writes. With the help of a friend in Lahore, he procured the book and occasionally started posting excerpts from it on Facebook. The book was eventually re-published in January 2024. However, it is not just a re-publication of what was originally published in 1932 and reprinted in 2017 (in Pakistan), for there are useful additions to the current version. Khan has added a short Glossary (Farhang), a few explanatory notes (Wazahati Note) and some proverbs and idioms of Kharkhandari to it. 

Old book cover of Nirali Urdu. Photo: Arranged by the author

Apparently, unlike most of the books around Delhi, the book does not contain stories about monuments or history. Rather they are about the people, society and scenes of everyday life of ordinary people of Delhi in the 1920s. In other words, in Nirali Urdu, the people of Delhi don’t go for Lal Qile Ki Sair or Qutub Minar Ki Sair, they go for Baiskop Kee Sail (Biscope Ki Sair/ outing to a bioscope show) and Jaloos Kee Sail (Juloos Ki Sair/excursion to a procession). However, in some stories, there are references of excursions to monuments as well. For example, sample this excerpt :

“Aaj subo mein zari aawere utha tha. is liye apne aap kuchh aisi khud bar khud ghabri hui ki mein hadbada ke bistare pe se khada hoke baith gaya aur is fikhar mein pad gaya ki kain sail ko chalna chaieeye. Magar akele jana to theek nai tha. Isliye apni jigri yaar ke makkaan pe ponch kar vise aawaz di. “Abey muntiyaaz, o muntiyaaz”. muntiyaaz wabsurrti shakl bana kar bahar aakar kaine laga, abey kyun cheekhe peete ja riya hai. Meine kaha pyaare khafa kyun hota hai ya shikal hi aisi hai. Dekhta nai kis zor se ghata chha rahi hai. chal mandarsa (Safdar Jang) todi chalein. Bada lufat aa riya hoga…”      

The above text can be translated as :

This morning, I woke up a little early. That’s why I woke up with a start and started thinking about going for an excursion somewhere. But it didn’t feel okay to go alone. So I landed at my best friend’s place and called out to him. “Aye Muntiyaz, O Muntiyaz.” Muntiyaz appeared with an agitated face and said, “Oye, why are you shouting?” 

“Why are you getting angry dear, or is your face like this only?, I replied, adding Don’t you see how lovely the weather is? Let’s go to Safdar Jang’s tomb. It must be a great fun there…”      

While the text does not read totally distinct from standard Urdu, but certain words are spelled and pronounced differently. For example, in Karkhandari dialect, Subah is Subo, Sawere is Aawere, Makaan is Makkaan, Fikr is Fikhar, Shakal is Shikal, Madarsa is Mandarsa and Lutf is Lufat.

There are a total of 31 short stories in the book. It also has stories titled Dilli Ke Panjabi Musalman (Delhi’s Punjabi Muslim), Eeed Ka Pologram (Eid Ka Program/the program for Eid), Kishmishi Din Kee Sail (Krismas Din Ki Sair/outing on Christmas day) and Mushahare Kee Sail (Mushaire Ki Sair/ outing for a mushaira). 

In short, Nirali Urdu is full of unique and offbeat stories from Delhi. If you can read Urdu script and are interested in Delhi, it becomes an essential read.

~~~~

Although there is no shayari in the book, even in the story about a Mushaira, one finds the same in the Balraj Sahni and Farooq Sheikh starrer Garm Hava that was released after four decades in 1974. The tongawala who drives Salim Mirza (the protagonist of the film played by Sahni) to his Karkhana (factory) can be seen reciting a couplet in Karkhandari Urdu. While commenting on the tragedy of partition and its impact on Indian Muslims, the tongawala, in the opening sequence of the film, recites the following verses: 

Wafaon ke badle jafa kar riyae

Mein kya kar riyaun tu kya kar riyae

This is a couplet from a Ghazal in Karkhandari Urdu written by Majeed Lahori (1913-1957), a noted poet-satirist, humorist and journalist. The full ghazal reads as follows : 

Wafaon ke badle jafa kar riyae

Mein kya kar riyaun tu kya kar riyae

Mein jo kar riyaun bhala kar riyaun

Tu jo kar riyae bura kar riyae

Abey todta kyun hai tun vis ke dil ko

Jo dil apna tujh par fida kar riyae 

Sanbhal kar qadam vis ke kooche mein rakhiyo

Suna hai wo fitne bapa kar riyae

Udu se bhi waade mujhe bhi dilase 

Mein hiryaan hoon tun ye kya kar riyae

Kiya hai ata darde dil jis ne mujhko 

Wahi darde dil ki dawa kar riyae

Majeed aaj bhi shaad wa aabad hoon mein 

Karam mujh pe mera khuda kar riyae

source: http://www.thewire.in / The Wire / Home> Books / by Mahtab Alam / July 29th, 2024

New book explores how Urdu verses challenge Hindutva’s homogeneity

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), , , ,

NEW DELHI :

Rakhshanda Jalil’s latest work examines Urdu poetry’s role in promoting secularism and resisting communal division in contemporary India.

Rakshanda Jalil at India International Centre in New Delhi on September 06, 2004. | Photo Credit: Photo: R. V. Moorthy

Phir roshan kar zehar ka pyaala, chamka nayi saleebain,

Jhuthon ki duniya mein sach ko taabaani de Maula!

(Light up the poison cup again, make new crosses shine,

In this world of lies, illuminate truth, O Lord!)

-A ghazal by Urdu poet Nida Fazli

Noted literary historian Rakhshanda Jalil’s latest book, Love in the Time of Hate: In the Mirror of Urdu, recently released in New Delhi, delves into the rich history of Urdu poetry. It demonstrates how the language and its poets are mounting a robust resistance against the spread of right-wing-sponsored hatred and the rising climate of polarisation in India. Divided into sections such as essays, politics, people, and passions and places, the book features insightful Urdu poetry. Anchored in the theme of love for one’s country, the work illustrates how India’s social fabric is fraying and how Urdu verses, with their secular themes, challenge the push for Hindu supremacy.

“Unlike publicists and propagandists, a shayar (poet) rarely falls victim to bigotry, prejudice, and narrow-mindedness,” Rakhshanda told the audience at a book discussion event held by Karvaan India, a multimedia platform promoting pluralism and inclusion, in Delhi on July 7. “Urdu poets have always been known for their liberalism and eclecticism. They have championed the mingling of cultures and communal harmony.”

According to Rakhshanda, in recent years, Urdu has been stigmatised as a language of Muslims. Political representatives have been barred from taking oaths in Urdu, and artists have often been prohibited from creating Urdu graffiti. Also, many everyday Urdu terms are being removed from school textbooks and official communications.

“Urdu is antithetical to what Hindutva preaches. Unlike Hindutva’s obsession with homogeneity, Urdu embodies the essence of a pluralistic India, mirroring a multitude of worldviews,” she told Frontline. Citing the example of Syed Fazl-ul-Hasan (1875-1951), better known as Hasrat Mohani, she noted that the communist freedom fighter performed Hajj 11 times in his life while maintaining devotion to Lord Krishna. Mohani, who wrote the famous ghazal “Chupke-chupke” (later sung by Ghulam Ali), coined the slogan “Inquilab Zindabad” which changed the course of India’s independence movement.

Rakhshanda discussed Nadir Shah’s invasion of India (1739), the Battle of Plassey (1757), and events surrounding 1857 as defining moments in Urdu poetry. “During the Independence movement, as the political climate shifted, Urdu poetry chronicled anti-colonialism, anti-fascism, anti-imperialism, nationalism, feminism, and land reforms,” she said, noting that the recent anti-CAA movement revived public resistance poetry.

While reading from her book, she shared poems about Tipu Sultan (1782-99), the anti-colonial ruler who died fighting the British. She also mentioned dedicating an essay to Urdu poetry about Jawaharlal Nehru, who is currently a pet target of right-wing misinformation campaigns.

In her new book Love in the Time of Hate: In the Mirror of Urdu, Rakshanda Jalil invokes the power of love, inclusivity, and harmony that is the trademark of poetry and literature. | Photo Credit: By Special Arrangement

Rakhshanda discussed the Progressive Writers Movement’s impact on post-independence Indian cinema. “India and Pakistan became independent simultaneously, but their paths diverged. In post-independence India, cinema, literature, and intellectuals effectively interpreted the zeitgeist,” she said, discussing the Nehruvian vision of India. “Nehru’s death marked the end of an age of innocence”.

As Hindutva “hate politics” increases attacks on symbols of Muslim rule in parts of India, some Hindu extremists claim the Taj Mahal was originally “Tejo Mahal, a Shiva temple”.” Rakhshanda mentioned including poets’ descriptions of the Taj Mahal in her book.

Highlighting contradictions between India’s founding vision and Hindutva ideology, she said, “We’ve reached a point where a family can be attacked for storing meat in their fridge. Your name now defines your identity, regardless of economic or educational status.”

Sharing her personal experience as a Muslim, Rakhshanda described difficulty finding decent rental accommodation: “It’s been months. It feels like a Sisyphean task.”

She characterised her book as an expression of depression and fear, adding, “We didn’t learn from the COVID pandemic. Even then, we raised the “Corona-Jihad” issue and called for boycotts of Muslim food vendors.”

Among various poems by notable Urdu poets on Gautam Buddha, Ali Sardar Jafri’s iconic work on communal riots, “Awadh Ki Khaak-e-Hasin” (The Beautiful Land of Awadh), is featured. Two key verses read:

Ram-o-Gautam ki zameen hurmat-e-insaan ki ameen

Baanjh ho jaaegi kya khoon ki barsaat ke baad

Ai watan khak-e-watan woh bhi tujhe de denge

Bach raha hai jo lahu abke fasaddat ke baad

(This land of Ram and Gautam, guardian of human dignity,

Will it turn barren after the rain of blood?

O homeland, we’ll give you what remains,

The blood left after this carnage of riots.)

source: http://www.frontline.thehindu.com / Frontline / Home> Books> Poetry / by Ashutosh Sharma / July 12th, 2024

Mysuru’s Extraordinary individuals share their extraordinary journeys

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Karnataka (under research project), Uniquely Indian - Inter Faith (wef. February 08th, 2023), , , , , , , , , , , , , , , , , , , , , , , , , , ,

Mysuru, KARNATAKA :

Mysore/Mysuru:

In a unique session, extraordinary individuals from different domains came together for a rare confluence at the Mysuru Literature Festival last evening. They introduced the audience to new perspectives and showcased their talent beautifully.

Abdul Rasheed, Programme Executive, Akashvani, Mysuru, delivered an engaging speech and introduced the audience to the world of new ideas. He explained his journey through various phases of life and how he embraced several individuals from different social strata as his mentors. He expressed his excitement about presenting his distinctive insights, which will provide a more representative portrayal of himself.

Jabbar Samo, a talented Yakshagana artiste from Uttara Kannada district, shared his experiences and motivations. He shed light on the significance of his performances in different aspects of life, both at the societal and personal levels. He also acknowledged the numerous individuals he considers his gurus and how they have influenced him.

He expressed how art flourishes without a specific reason and shared the dedication of Yakshagana artistes, who work without any external motivation. Despite facing difficulties as a member of the Muslim community, Jabbar Samo fearlessly pursued his passion. “Due to the prevailing circumstances, pursuing formal education was not possible, but I found solace in Kannada poems sung at the school, which fuelled my interest in the language,”  he recalled.

Mohammed Kaleemulla, a retired teacher from Nagamangala taluk, dedicated his life to the preservation of historical temples, monoliths and hero stones in Mandya district. He explained the architectural aspects of these stones, their current conditions and the ongoing efforts to safeguard them with the support of Shri Kshetra Dharmasthala. “Many hero stones are being used for mundane purposes like drying clothes. I took it upon myself to inform the villagers and engage in the preservation work,” he said.

Syed Isaq narrated how he had built the library with zinc sheet roof at the corner of a playground in Rajivnagar and has been running it for the benefit of the public for 12 years. He also told the audience how the library was burnt down and his efforts to rebuild it.

“I have never been to school but my love for books gave wings to my dream of setting up a library. I built the library with 85 percent of books in Kannada and newspapers of various languages. My Kannada library is located in an area where there is a majority of the Urdu-speaking population and Kannada language must be propagated in areas like these,” he added.

source: http://www.starofmysore.com / Star of Mysore / Home> News / July 03rd, 2024

Famous Muslims : Syed Iqbal Zaheer

Books (incl.Biographies - w.e.f.01 jan 2018 )

Bengaluru, KARNATAKA :

Syed Iqbal Zaheer was born in 1944 in India. He is an Indian Islamic scholar, writer, and engineer. He received his Islamic training from traditional scholars and has proficiency in English, Arabic, and Urdu.

As a polymath and prolific writer, Zaheer has a wide range of interests and writes journalistically on advanced scientific topics such as cellular biology, quantum physics, and astrophysics. He adopts a new writing style in each of his books, making his works unique and engaging.

Zaheer has been editing the monthly magazine “Young Muslim Digest” for 35 years, which is issued from Bangalore. His editorials and answers to readers’ letters are widely followed in several countries.

Books

Zaheer is the author of several books, including “Islam: The Religion You Can No Longer Ignore,” “Fake Pearls,” “A Short History of Israel,” “Bilal, the Abyssinian Out runner,” “Muhammad the Unlettered Prophet Who Changed the World in 23 Years,” “An Educational Encyclopedia of Islam,” “Abul Hasan Ali Nadwi,” “Fundamentals of the Islamic Creed,” “A Voice to Hear,” and “Tafsir Ishraq al-Maani.”

In addition to his writing, Zaheer is known for his weekly Quranic Dars and lectures, which are well attended by the educated class. However, he follows the fatwa of classical Deoband scholars and does not allow filming of his talks, does not believe in globe-trotting, and strongly objects to any praise directed at him.

Zaheer runs an Islamic Institute for Girls, in the town of Hassan near Bangalore, that emphasises the Arabic language. The institute’s syllabus is designed for teenage girls and older.

Overall, Syed Iqbal Zaheer is a well-respected Islamic scholar and writer who has made significant contributions to the Islamic community through his works, lectures, and social work.

source: http://www.thecognate.com / The Cognate / Home> Business / by The Cognate News Desk / February 02nd, 2003

Book Review: “Baa Izzat Bari” is poignant exploration of wrongful accusations and the flaws in India’s justice system

Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, , , , , , , , , , ,

INDIA :

Ba Izzat Bari

Book: Baa Izzat Bari / Written by Manisha Bhalla and Dr. Aleemullah Khan.                                    Published by: Bharat Pustak Bhandar

“Baa Izzat Bari” by Manisha Bhalla and  Dr. Aleemullah Khan is a compelling non-fiction account that explores real-life stories of individuals falsely accused in terror related cases in India, only to be acquitted after long legal battles. The title, which translates to “Honorably Acquitted,” captures the essence of the work—justice being served after a grueling fight, though often at the cost of the individuals’ dignity, time, and peace of mind.

This book sheds light on the flaws within the Indian legal system, particularly highlighting cases of wrongful accusations and the traumatic experiences of the innocent individuals who are caught up in these legal nightmares. Through detailed case studies, the authors offer an insightful look into the personal struggles of those who have been falsely implicated and their journey toward proving their innocence.

Judicial Delays and Systemic Flaws:

The delves into the chronic delays that plague the Indian judiciary. The individuals portrayed in the book endure years, sometimes decades, of legal proceedings before their names are cleared. This is a strong commentary on the systemic inefficiencies that prolong suffering for those falsely accused.

Emotional and Social Impact:

One of the most powerful aspects of “Ba Izzat Bari” is how it focuses on the emotional toll these accusations take. The accused face not only the trauma of legal battles but also the stigma of being labeled criminals in the eyes of society. The book captures how families are torn apart, careers destroyed, and reputations permanently damaged, even after an acquittal.

Resilience and Perseverance:

Amidst the grim reality of these stories, it highlights the resilience of those who continue to fight for justice. Their perseverance, often in the face of hopelessness, serves as a testament to human strength and the will to restore one’s dignity.

Questioning Legal and Ethical Norms:

Through these cases, it raises critical questions about the functioning of the police, judiciary, and society at large. How can the system be reformed to prevent such wrongful accusations? What mechanisms should be put in place to compensate those who are falsely accused? Bhalla leaves these questions open for debate, encouraging readers to think critically about justice in a democratic society.

The is journalistic yet empathetic, balancing factual accuracy with emotional depth. Writers provide meticulous details about each case, using interviews and official records to paint a full picture of the victims’ plight. The narrative style is engaging, keeping readers invested in the personal stories while also provoking thought on larger legal and societal issues.

While the book does an excellent job of bringing attention to the individuals who have suffered, it sometimes lacks a more in-depth exploration of potential legal reforms. The authors could have dedicated more space to discussing solutions or outlining actionable steps that could help prevent future cases of wrongful accusations.

However “Ba Izzat Bari” is a poignant and necessary examination of the human cost of wrongful accusations in India’s justice system. It is both a critique of the systemic flaws and a tribute to the individuals who have suffered under its weight. For readers interested in law, social justice, or human rights, this book offers an eye-opening look at the harsh realities faced by those who are wrongfully accused and ultimately “honorably acquitted.”

source: http://www.muslimmirror.com / Muslim Mirror / Home> Books> Human Rights> Indian Muslims / September 18th,2024

The Angel of Dharavi and Doyen of Aristocracy

Amazing Feats, Bharat Ratna, Padma Vibhushan, Padma Bhushan, Padma Shri Award (since January 01st, 2024), Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Leaders, Women/Girls(since May26-2021), , , ,

HYDERABAD / MUMBAI :

There once lived a woman who epitomised the saying, ‘courage lies in compassion.’ Though born into the creamy tier of society, Bilkees Latif exemplified ‘living life large’ with regal grace, compassion, humility, and service to the downtrodden.

Bilkees Latif – The Enigma of Versatility | Source: You & I

Born to Nawab Ali Yawar Jung of Hyderabad and Alys Iffring from France, Bilkees grew up with a silver spoon that never got to her head or turned her into another conceited, snobbish socialite of the affluent society. Instead, she carved the path for her own legacy, decking it with added laurels for an already illustrious family that graced the halls of fame in professional careers and philanthropy alike.

The happily married couple whom even death could not keep apart for more than a few months | Source: You & I

Bilkees was married off in her early teens, as per norms of those times, to the son of another Nawabi family, the former Air Chief Marshall Idris Hasan Latif. Fortunately, she embarked on a happy marriage where the couple reached new heights of their family legacy, giving back to society with sophistication and empathy. He was one of the rare commissioned Air Force officers under the British Raj when she married him. Down the lane, Bilkees captured his illustrious life in her words, in a book titled The Ladder of His Life, an apt title, because he was the perfect stairwell through which she reached amazing feats*.*

They say greatness is not in lending help; it is in giving the downtrodden the best chance to lift themselves out of their howls. Tapping into the networking skills inherited from her family and her role in the Raj Bhavan as the wife of an Air Chief Marshall and the Governor of Maharashtra, she initiated her most lauded mission of improvising the largest slum of Asia, the Dharavi region in Bombay (now Mumbai). Among the many charitable and rehabilitator organisations she founded, The Society of Human Environmental Development (SHED), was the first. Embedded amongst the Godrej, Wadias, along with personalities like Sarojini Naidu, and Mahalaqa Bai Chanda of the society, she channelled their resources to the best purpose of giving hope of self-reliance to the helpless and discriminated.

A smile that never wavered along the slum dwellers or through the dignitaries | Source: You & I

Her life was a slide ranging from a diplomatic hostess for the likes of President Mitter as the wife of the Indian Ambassador in Paris or when Queen Elizabeth visited Hyderabad, with dexterous flair and culinary delights, to squatting with the slum children during her drive for hygiene or to understand the core issues of almost nil literacy rate, unemployment, drug addiction, etc. She has journaled her experience, which not only involved persistence to gain the dwellers’ trust but also a consistent tussle with the mafia and other powerlords, in her book O Dharavi.

Receiving Padma Shri from the President | Source: You & I

Today, the tourists who throng Dharavi do not go to witness the squalor of the slums. They visit to admire the very source of the largest economy of Maharashtra, generated from the 99 per cent of the hygienic houses that own some kind of home industry, may it be food, crafts, or hundreds of other options in the legitimate market. Her selfless strife to accomplish her solutions to the innate problems of the slums and not just hear them and forget once out of sight won her the much-deserving Padma Shri in 2008.

Cover pages of two of her books | Source: Penguin, Amazon

Mere words fail to encompass the versatility of Bilkees, as a seamstress of her enigmatic chiffon sarees with Banarasi borders. She was an exceptional artist, attested through one of her works, which was an 8-foot mural exhibited in Osaka, at the Japan Aero Exposition. Her elegance mirrored in her words as an author to her culinary skills and deep insight into the Deccan culture capsuled into “Essential of Andhra cookbook” apart from her other books like The Fragrance of Forgotten Years. She was the Founder member, Board member, President, and Trustee of many organisations like INTACT, the Indian Council for Child Welfare, Anjuman-e-Khawateen, the Board of Air India, and many others. She was the lamp of the literacy drive for children and had helped open 107 Bal Bhavans affiliated with the National Bal Bhavan as the Chairperson and Children’s Museum that organised creative activities for children all over India.

Just like her active life, she faced cancer in her painful last years with equal courage, poise, and humility, before she passed away in October 2017. Some people achieve so much and touch so many hearts that it becomes impossible to encapsulate their lives in just a few lines. Bilkees was one of them, her lifespan must have ended at eighty-six, but her legacy will be carried on, in each breath of Dharavi who are reaping the valorous efforts of her compassion, and in the memories of each of those whose lives she touched, one way or the other. She left behind two sons and a daughter.

Her lovely family of ‘hum do hamare teen’ | Source: You & I

Bilkees Latif was a woman who amalgamated an unaffected natural charm, grit, down-to-earth versatility, and kindness, into such a perfect blend, that it is seldom found in aristocracy. The words from her own pen in her book seem to resonate with the prayers of all those hearts she had touched with her kindness – “Keep her happy wherever she is, please.”

source: http://www.thisday.app / Home / by Waheeda Bi Khan

The Mughal Mapmaker and his Remarkable Hajj Maps

Amazing Feats, Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Inventions, Innovations (wef. Nov 30th, 2021), Museums, Libraries (wef. April 16th, 2022), Royal Families, PreIndependence -Descendants (wef. Jan 02nd,2022), World Opinion

MUGHAL INDIA :

Safi ibn Vali’s Mughal Hajj maps

The Salamat Ras departed Surat in India on the 20th September 1676, carrying hundreds of pilgrims from Gujarat. On board was Safi ibn Vali; unlike the other pilgrims, his journey was sponsored by Zib al-Nisa, daughter of the Mughal emperor Aurangzeb (1658-1707). Along with completing his Hajj, Safi ibn Vali was given the task of creating a Hajj guidebook for future pilgrims. Presumably aimed at Indian pilgrims like himself, the ‘Anis al-Hujjaj’ (The Pilgrim’s Companion) contains advice regarding all aspects of the pilgrimage, including the journey to Jidda by sea.

His book is but one of many surviving pilgrimage guidebooks, from various parts of the Islamic world, forming a long-established tradition. They are typically accompanied by diagrammatic views of the holy sites, and Anis al-Hujjaj is no different in this respect. What sets it apart, however, is its use of colourful illustrations depicting various scenes of the pilgrimage, as well as the remarkable accuracy of its maps.

Safi ibn Vali’s Anis al-Hujjaj (‘Pilgrims’ Companion’), possibly Gujarat, India, circa 1677–80. Ink, gold and opaque watercolour on paper; modern leather binding. 3 separate folios show here side by side.  Nasser D. Khalili Collection of Islamic Art. Copyright Nour Foundation. Courtesy of the Khalili Family Trust.

The illustration below is a map of Jidda. Jidda was a major port for pilgrims arriving for Hajj, and is thought to have been founded by Caliph Uthman in 647 AD. Safi ibn Vali, arriving at the port himself, maps major parts of the city. Archaeologist Dr Geoffrey King examined the map and found that the vast majority of places and landmarks depicted lie in the same position today.

Nasser D. Khalili Collection of Islamic Art. Copyright Nour Foundation. Courtesy of the Khalili Family Trust.

The upper section of the map depicts Hawa cemetery, thought to be the burial place of Eve, the mother of humanity. While the pink markers represent other graves, the black square indicates the head side of the resting place of Eve (peace be upon her), the white square her naval, and the gravelly area her feet. In Safi ibn Vali’s time, her grave, which is more than 100 feet in length, would have been marked by some sort of edifice. It is possible that the structure that can be seen in the image below, an illustration from 1894, or one similar to it, was what he saw two centuries earlier. The structure is no longer standing; it was destroyed in 1975 and covered with concrete by Saudi religious authorities.

Illustration of the Tomb of Eve in 1894, Jidda.

The middle section of Safi ibn Vali’s map shows the old city of Jidda. When examining the area, Dr King found that everything was accurately placed; a parade of shops and houses in the old city, as well as the surrounding roads, are all found in the same position today. There is however, one surprising discrepancy; an obvious landmark was mapped by Ibn Vali on the wrong side of the road. The green-domed Shafi’i mosque is shown in the Anis al-Hujjaj on the east side of the main street, whilst today it can be found on the west side; “This confuses me- was this main street in Jidda on a different alignment when the Anis al-Hujjaj was composed, or is it a simple error?” Given the remarkable accuracy of the map in every other way, King says this discrepancy is especially puzzling. The Shafi’i mosque is the oldest mosque site in Jidda; its floor is well below street-level, a fact that, according to Dr King, indicates that it predates the Shafi’i period. The oldest standing part of the mosque today is its Ayyubid minaret, dating back to the 13th century.

Nasser D. Khalili Collection of Islamic Art. Copyright Nour Foundation. Courtesy of the Khalili Family Trust.

Since there is no question over the identity of the mosque depicted by Safi ibn Vali, further research needs to be conducted to reach a clear conclusion over the discrepancy. In the foreground of the Jidda map, the governor of the city is shown welcoming pilgrims. There are numerous such illustrations in Safi ibn Vali’s book, depicting various scenes of the Hajj. On the folio below, pilgrims are shown on the day of Eid al-Adha. In the top right hand corner, pilgrims in ihram throw stones at the three pillars representing shaytan, while others have their heads shaved after completing the rites of the Hajj. In the foreground, animals are being slaughtered for the Eid sacrifice.

 Safi ibn Vali also made mention of various holy places to visit that are not part of the Hajj itself. The illustration below is a typical diagrammatic view found in the tradition of Hajj guidebooks. According to the captions, the building in the upper section marks the birthplace of the Prophet Muhammad (peace and blessings be upon him). In Ibn Vali’s time, the blessed area was marked by a small mosque with a courtyard and dome. Today a simple library building built in the 1950’s stands over the area. Depicted beneath the upper section are the birthplaces of Lady Fatima and Abu Bakr al-Siddiq (may God be pleased with them both) as well as the Madrassa of Sultan Sulayman and a Sufi lodge of the Bektashi order. The clothes worn by the visitors indicate their various nationalities.

Nasser D. Khalili Collection of Islamic Art. Copyright Nour Foundation. Courtesy of the Khalili Family Trust.

While Safi ibn Vali’s Anis al-Hujjaj is not unique in its function, the accuracy of its map of Jidda, and possibly others, such as Surat in India and Mocha in Yemen, which are also represented, is remarkable, setting it apart from other guidebooks of the same genre. Its colourful illustrations give the viewer a sense of the energy of the pilgrimage, as well as the diversity of the pilgrims represented. Given that many of the sites Ibn Vali illustrates no longer exist in the same form, his work takes on added historical importance, preserving a past all but lost to modernity.

Bibliography 

L. York Leach, Paintings from India, The Nasser D. Khalili Collection of Islamic Art, volume VIII, London 1998, cat.34, pp.124–9.

J.M. Rogers, The Arts of Islam. Masterpieces from the Khalili Collection, London 2010, cat.332–41, pp.284–7.

source: http://www.sacredfootsteps.com / SacredFootsteps.com / Home>Asia> Arabia> History / by Zara Choudhary

Bengal to Barbados: Sabir Nakhuda’s quest to unveil the untold story of Indian migration on the Caribbean island nation

Books (incl.Biographies - w.e.f.01 jan 2018 ), NRI's / PIO's

INDIA / BARBADOS :

Nestled in the southeastern Caribbean Sea, Barbados is an island country in the Lesser Antilles of the West Indies, next to North America. It’s one of the more populous and prosperous Caribbean islands. The story of Indian migration to Barbados began around 1910 with Bashart Ali Dewan from West Bengal, the first documented migrant from India to the island. Intrigued by this historical narrative, Indian-origin Sabir Nakhuda, a former journalist and author who grew up in Barbados, dedicated 15 years to researching and crafting his book – Bengal to Barbados: A 100 Year History of East Indians in Barbados. “It is a labour of love and a crucial mission to preserve the history of a community whose story needed to be told,” he remarks while connecting with Global Indian.

This year Sabir Nakhuda co-founded the Bengal to Barbados Foundation Inc. and Bengal to Barbados Digital Project with his friend Suleiman Bulbulia to highlight the distinctness and impact of East Indian-Bajan identity. The digital project, which is being co-curated by the Barbados Museum and Historical Society, weaves together migration stories from Bengal, Gujarat, Sindh, and South India with themes of cultural integration, heritage, and intergenerational experiences.

Sabir Nakhuda (centre) with Indian-origin people during the launch of Bengal to Barbados Foundation and digital project

Quest to revive Indian legacy in Barbados

In 1953 author Sabir Nakhuda’s father travelled from the village of Tadkeshwar in the Surat district of Gujarat to the distant Caribbean Island of Barbados for work. He was one of those Indian migrants from the region who were seeking better opportunities far from home. Five years later, in 1958, when Sabir was just ten years old, his father sent for him to join him in this new land. His mother and younger brother followed them in 1960, and the place became their new home.

“Growing up in Barbados, I navigated a unique cultural landscape, balancing my Indian roots with my new life in the Caribbean. I completed my primary and secondary education on the island, and later, pursued higher education in Canada. Fluent in Gujarati, Hindi, and Urdu, I always maintained a strong connection with my heritage, even as I adapted to my new environment,” Sabir tells.

It wasn’t until he began working at The Barbados Advocate, one of the oldest newspapers on the island, that he realised how little was known about the East Indian community in Barbados. He came across a few interviews from the 1950s with two elders from their community, which touched on their arrival in Barbados. But it quickly became apparent that there was so much more to uncover. “There were no documented records or any other accounts of our community’s history on the island. This realisation sparked a determination in me to dig deeper and document our story,” he remarks.

Sabir Nakhuda at the 2024 Genealogy Market, Barbados

With no written records to rely on, Sabir turned to oral history, visiting and interviewing various members of both the Barbadian and East Indian communities. He collected documents, photographs, and artefacts, piecing together the fragmented history of this often-overlooked group.

During my research, a particularly significant moment came when a family of early Bengali migrants shared an airmail letter with me. The sender’s address on the back of that letter led me to India, where I was determined to trace the roots of the first migrant who came to Barbados.

Sabir Nakhuda shares

In 1999, Sabir took a trip to India with a purpose – to find the first migrant from India who landed in Barbados. It was a journey that took him to the village of Jinpoor, where he found the descendants of the first migrant – Bashart Ali Dewan. It took him about two weeks to find the village of the first migrant.

“I interviewed his sons, other family members, and villagers, documenting their stories through pictures, videos, and recorded interviews. Often, my Bengali friends helped translate, ensuring that the rich history of these families was accurately captured. These recordings, now preserved in my hard drive, form a crucial part of the historical record I have worked to create,” he says. 

Bashart Ali Dewan – first Indian migrant to Barbados | Photo Courtesy : Bengal to Barbados Foundation Inc

Keeping heritage and connections alive

Along with his research, Sabir Nakhuda has also collected various Indian artefacts, including old bicycles, jackets, relics, and photographs. These items, along with the history of the East Indian community, have been displayed in genealogy and archive exhibitions in collaboration with the Barbados Archives Department, where Sabir has been a contributor for many years.

“I also give lectures on the arrival of East Indians and their contributions to nation-building in Barbados, ensuring that our story is told and remembered,” tells Sabir who is enjoying an active retired life.

Due to his research that lasted 15 years, the author and former journalist has developed strong connections with the families of other Bengali migrants across various villages in West Bengal. “Although I am a Gujarati and not related to Bashart Ali and his family, I visit them and family members of other migrants spread across various villages in Bengal, whenever I travel to India.” he mentions.

Sabir Nakhuda presented his book to Barbados PM Freundel Stuart in 2013 and President of Guyana, Mohammed Irfan Ali in 2023

Sabir Nakhuda has been to many parts of India dozens of times, and makes a point to visit his own uncles, aunts and extended family members in India, whenever possible.

One of my most cherished experiences was being invited to speak at the Visva-Bharati University at Shantiniketan in West Bengal in 2019, where I discussed the Indian diaspora in the Caribbean. I was elated to visit the place built by Rabindranath Tagore, as he is one of my favourite poets.

Sabir Nakhuda shares

In addition to his historical work, Sabir Nakhuda also writes poetry in English, Gujarati, and Urdu, and has continued his oral research, currently focusing on a book on the migration of Muslims from India to Barbados. “This upcoming work will detail the names of the villages from which Muslims have migrated, the history and pictures of these villages, and a chronology of every individual who came to Barbados from 1910 to 2023,” he says.

Creating legacy for future generations 

The year 2016 was eventful both for Barbados as a nation and for Sabir Nakhuda as an author. It was the year when the nation celebrated 50 years of its independence. The same year, while attending the Commonwealth Prime Ministers meeting, Barbados’s PM Freundel Stuart presented Nakhuda’s book Bengal to Barbados to India’s PM, Modi. “PM Stuart later told me that he discussed the context of my book with PM Modi and highlighted the contributions East Indians have made in various fields of nation-building,” the author recalls. The foreword of the book was written by none other than PM Stuart himself.

During Barbados’s 50th anniversary of independence, the author was selected to serve on the committee organizing the celebrations. A time capsule was placed at the historic site of Independence Square in Bridgetown, the capital, where the Independence flag was first raised. Among the artifacts, two books were included: the autobiography of Sir Garfield Sobers, a former Barbadian cricketer who is considered Barbados’s national hero and the greatest all-rounder in the world, and Bengal to Barbados.

The time capsule is set to be opened on Barbados’s 100th anniversary in 2066. While I may not be around, my future generations will be, and most importantly, the legacy of the East Indian presence and our stories will resurface.

Nakhuda says with pride

Cover Image of Sabir Nakhuda’s book

Connecting the dots

Sabir Nakhuda’s friend Suleiman Bulbulia’s interest in co-founding the Bengal to Barbados Foundation Inc. with him stems from the same deep commitment to preserve and promote the history and culture of the East Indian community in the Caribbean island nation. He even has a distant connection with the first documented Indian migrant to the country. “My paternal grandfather’s second wife was related to Bashart Ali Dewan, the first documented East Indian migrant to Barbados,” he says.

Born and raised in Barbados, Suleiman’s paternal and maternal grandfathers migrated from Kaphleta, Gujarat in the 1930s. With the Bengal to Barbados Foundation Inc. the retail senior manager by profession seeks to bridge cultural understanding and acceptance of Indian-origin people in the island nation.

Suleiman Bulbulia during the launch of Bengal to Barbados Foundation and digital project

Both Sabir Nakhuda and Suleiman Bulbulia are dedicated to documenting the stories, history, and legacy of East Indians in Barbados. Their goal is to collect tangible, historic items from the Indian community to create a permanent display of these artefacts. Additionally, they aim to share the collected information through their website and social media platforms.

“Our efforts have centred around providing accurate historical information about the Indian community in Barbados while promoting their culture, knowledge, and heritage. These efforts have led to an understanding and acceptance of the Indian community among both the government and the general public in Barbados. Additionally, our work has strengthened the bonds of friendship between India and Barbados,” Suleiman signs off.

source: http://www.globalindian.com / Global Indian / Home> Story> Global Indian Exclusive> Indian Art & Culture / by Amrita Priya / September 05th, 2024