Category Archives: World Opinion

Message from the martyrs of Jallianwala Bagh

DELHI / PUNJAB :

JalianwalaBaghMPOs13apr2019

They beckon all of us to give human freedom respect, human beings dignity, and human rights recognition

One hundred years ago, on April 12, a letter dropped into the British Raj’s postal system. The writer of the letter was a world-famous poet. That is not the only reason for the letter having been unusual. It was, by the political sights of the government of the times, seditionist. But luminously so.

The Raj’s censors must have been greatly tempted to see its contents; perhaps they did, spurred by the ruling ‘order’ of the day, the Rowlatt Act. Curbing, in the name of war-time discipline, every conceivable civil liberty, the Act enabled stricter control of the press, arrests without warrant, indefinite detention without trial. It empowered the police to search a place and arrest any person they disapproved of without warrant. Naturally, it outraged India, and both the writer and recipient of the letter.

Written on April 12, 1919, by Rabindranath Tagore to Mohandas K. Gandhi, it was about what its writer called “the great gift of freedom”. He said: “…India’s opportunity for winning it will come to her when she can prove that she is morally superior to the people who rule her by their right of conquest.”

‘Faith or the life in death’

Tagore knew, doubtless, that the phrase “morally superior” would strike a chord in Gandhi. As would the sentence that followed: “She must willingly accept her penance of suffering, the suffering which is the crown of the great. Armed with her utter faith in goodness, she must stand unabashed before the arrogance that scoffs at the power of spirit.” Tagore ended the letter, as a poet would, with a verse: “Give me the faith of the life in death, of the victory in defeat, of the power hidden in the frailness of beauty, of the dignity of pain that accepts hurt but disdains to return it.” Prose is ever the ‘doer’, poetry the ‘artist’. And so this letter and the line just cited cannot hope to compete with Tagore’s much-quoted poem ‘Where the mind is without fear…’. But taken for itself, this sentence has to rank among the greatest expressions in prose of truth’s protest against power. Certain words, poetic word-images, in that line are scorching: death, defeat, dignity, pain, hurt.

India had, only a few days earlier, seen all those five word-images at play in Delhi. As the scholar-lawyer Anil Nauriya has recently reminded us, on March 30, 1919, the Raj’s police fired at a gathering in Delhi protesting the Rowlatt Act on a call by Mahatma Gandhi for a nation-wide hartal. Nauriya lists among them Hindus, Sikhs, Muslims.

A sample: Abdul Ghani, b. 1894. Killed in bayonet charge by a British Army unit near the Town Hall, Delhi. Atam Prakash: Received bullet wound in firing by the police and died the same day. Chandra Bhan, b. 1889. Received bullet wound in firing by an Army unit and died the same day. Chet Ram: Received bullet wound in firing by the police and died the same day. Gopi Nath, b. 1889: Received bullet wound in firing by an Army unit and died the same day. Hashmatullah Khan: b. 1890: Received bullet wound in firing by an Army unit and died the same day. Mam Raj: Received bullet wound in firing by the police and died the same day. Radha Saran, b. 1897: Received bullet wound in firing by an Army unit and died the same day. Radhey Shyam, b. 1891: Received bullet wound in firing by an Army unit and died the same day. Ram Lal, b. 1886: Received bullet wound in firing by an Army unit and died the same day. Ram Saroop: Received bullet wound in firing by the police and died the same day. Ram Singh: b. 1891: Received bullet wound in firing by an Army unit and died the same day. Chander Mal: Received bullet wound in firing by the police and died the same day. Seva Ram: Received bullet wound in firing by the police and died the same day. Swattin, son of Abdul Karim: Received bullet wound in firing by the police and died the same day.

The Delhi firing was, as it were, a macabre rehearsal for what was to follow. And it was doubtless on Tagore’s mind when he wrote the letter to Gandhi. It was still in the post’s pipelines when, the next day, on April 13, 1919, his poetic vision was to find prescient corroboration. Sikhs, Hindus and Muslims gathered in Jallianwala Bagh, Amritsar, Punjab not to oppose Rowlatt but for a festival that marks the Sikh new year, Baisakhi. Its intent was totally un-political. But who is to say how arrogance will work?

On April 13, 1919

What followed is now part of the world’s annals of state-led crime. Troops under the command of Brigadier General (temporary rank) Reginald Dyer entered the garden, blocking the main entrance after them, took up position on a raised bank, and on Dyer’s orders fired on the crowd for some ten minutes, minutes that were an eternity. They stopped only when the ammunition supply was almost exhausted. Official sources themselves gave a figure of 379 identified dead, with approximately 1,100 wounded. In those ten minutes Amritsar became India. It embodied a nation’s death-defying dignity in pain, hurt.

Tagore was, at the time of the mowing down ‘Sir’ Rabindranath. And he had been a Nobel Laureate for Literature for six years. On May 30, 1919, Tagore picked up his pen, this time, not that of a Nobel Laureate but of a Knight of the British Empire, to write a letter to the Viceroy, Lord Chelmsford. “News of the sufferings,” he wrote, had “trickled through the gagged silence, reaching every corner of India”. He then said: “The time has come when badges of honour make our shame glaring in their incongruous context of humiliation… I for my part wish to stand, shorn of all special distinctions, by the side of my countrymen who, for their so-called insignificance, are liable to suffer a degradation not fit for human beings.” And he asked of the Viceroy, “relieve me of the title of knighthood”.

Solidarity with suffering, especially when it is spontaneous, takes many forms. One is sharing by renunciation. Tagore’s self-divestment of the title, then perhaps the most coveted, of ‘Sir’ was an act of spontaneous solidarity with the suffering of Delhi, of Amritsar. And it was a chastisement, in Tagore’s words, of the “arrogance that scoffs at the power of spirit”.

The martyrs of Jallianwala beckon this generation, all of us, including India and Indians, Pakistan and Pakistanis, Bangladesh and Bangladeshis, Myanmar and Myanmarese, not just Britain, to give human freedom respect, human beings dignity, human rights recognition. Looking around them at those slain — Hindu with Dalit among them, Sikh and Muslim — the martyrs of Jallianwala would want correction and atonement from those on the Indian subcontinent and beyond its boundaries, who today foment division, discord, disunity.

Enduring arrogance

They also beckon us to see that “arrogance of power” is not a colonial or imperial patent, nor “the power of spirit” an attribute of liberation struggles alone. Arrogance can occur under post-colonial, post-imperial, ‘independent’ skies and can — must — summon the power of spirit.

‘Rowlatt’ is a temperament that seeks domination, control, hegemony. It has the characteristics of the bully — strength and insecurity. Asia, Africa and Latin America have known that temperament in both the hubris of the external ruler, the hauteur of the one within. And they have seen peoples’ power dismantling both. Bowing to public opinion in India and in the U.K., the Raj repealed the Rowlatt Act, the Press Act, and 22 other laws in March 1922 – a victory of the people. The Rowlatt temperament is not a feature of governments alone. It works in society as well, keeping sections of it in a state of chronic enfeeblement. The Rowlatt temperament is also to be seen in corporate India seeking monopolist domination over its natural resources and public commons.

This centenary of India’s rebuffing of the Rowlatt Act’s scowl through what Tagore called “the power of spirit” is one to be cherished, celebrated and be inspired by.

Gopalkrishna Gandhi is a former administrator, diplomat and governor

source: http://www.thehindu.com / The Hindu / Home> Opinion> Lead / by Gopalkrishna Gandhi / April 13th, 2019

Welcome to the graveyard of rare books, also known as the Saulat Public Library, Rampur

Rampur, UTTAR PRADESH   :

Priceless editions of Urdu, Persian and English lie in neglect as no one cares to maintain a library that should have been a national treasure.

Daniel Jacobius Morgan
Daniel Jacobius Morgan

I have spent much of the past week digging through piles of books at the Saulat Public Library in the city of Rampur in Uttar Pradesh. I am looking for a single manuscript: Muhammad Sanaʾullah Panipati’s Khawass-i Hizb al-Bahr, an 18th century Persian commentary, written in Delhi, on the occult properties of a famous prayer formulae compiled by Abu al-Hasan al-Shadhili, the Maghribi mystic of the 13th century. It is, very likely, the only copy of the commentary in the world.

I know it is somewhere in the library because it appears in Abid Reza Bedar’s 1966 catalogue, but despite my excavations and those of Mazhar Muin Khan, the endlessly patient librarian, the manuscript remains hidden.

I am sure that Muhammad Sanaʾullah Panipati would have understood my search: just as words have occult sympathies with the material world, so too does this hidden manuscript exercise its power, drawing me to the library day after day although it remains unseen, buried beneath thick layers of dust, cobwebs and mouldering pages. As I dig through the stacks, I can’t help but call to mind the hadith qudsi: “I was a hidden treasure that loved to be known.”The disappearance of a single manuscript, though serious in itself, is part of a far larger problem at Saulat Library: one of India’s richest archives of Urdu, Persian and Arabic works, it has fallen into a state of absolute desuetude.

Reader's ticket
Reader’s ticket

Founded in 1934, the library was once an important centre of political and social life for North Indian Muslims. In its heyday, famous visitors included Khalid Sheldrake (the British pickle manufacturer turned king of Chinese “Islamistan”), Sayyid Hashimi Faridabadi (author of a famous Urdu history of Greece), Khwaja Hasan Nizami (the great Chishti Sufi of Delhi), and the Agha Khan.

Besides 25,000 Urdu printed books – including the only known first edition of Ghalib’s 1841 Urdu diwan – the library holds hundreds of irreplaceable manuscripts: eighteenth-century Afghan chronicles, works on occult science, personal diaries of Rampuri notables, volumes of Persian poetry, and richly-illuminated Qurʾāns. It also holds a complete run of Raja Ram Mohan Roy’s Persian newspaper Jam-i Jahan Numa, Muhammad ʿAli Jauhar’s Urdu-language Hamdard and English-language Comrade, as well as Sayyid Ahmad Khan’s Tahzib al-Akhlaq.

Since the partition, when many of its leading lights moved to Pakistan, it has undergone a process of steady decline. A further blow came with the abolition of the privy purse of the Rampuri royal family, the library’s major patrons.

The reading room with pictures of Hakim Ajmal Khan, Sayyid Ahmad Khan, Muhammad Ali and the first Nawab of Rampur
The reading room with pictures of Hakim Ajmal Khan, Sayyid Ahmad Khan, Muhammad Ali and the first Nawab of Rampur

These days, residents of Rampur have barely heard its name. As I searched for it in the city’s narrow lanes, I kept being directed to its well-funded and illustrious sister library, the Raza Library, housed in the old Nawabi palace. Like its manuscripts, Saulat is hidden. To get there you have to walk through the winding streets that lead to the heart of the Chaku (knife) Bazaar to a small courtyard behind the city’s Jama Masjid (the congregational mosque). The library is up an unlit staircase behind a tailor’s shop. You really have to know where it is to get there.

The main reading room only has three walls now: the fourth collapsed in March 2013, and there is no money to replace it. All the books have now been moved into a single room where the electricity is intermittent at best and daylight comes in through a few holes in the ceiling. The library was already in poor condition when the wall fell. Since then the cataloguing system has broken down entirely.
External view with missing wall
External view with missing wall
The library’s one regular patron, a retired engineer who studied at Aligarh Muslim University, comes each morning to read the newspaper. He described the library as a “graveyard for books” (kitabon ka qabaristan). It is hard to disagree: the books are piled high on shelves, some strewn on the floor, torn and covered in dust so thick it looks like the set of a low-grade horror film.The sad irony is that the collection survived almost certain destruction once before. In the violence that accompanied partition in 1947, the managing committee of the library faced an enraged crowd who were marching through the city torching government buildings. Because the library is located in a former tehsil office, it was targeted for destruction. Forming a human chain, they passed thousands of books, manuscripts and newspapers from hand to hand across the courtyard that separates the library from the Jama Masjid (congregational mosque) some eighty metres away. But where fire and violence failed, ants and neglect are winning the day.I have come to Rampur to gather materials for my PhD dissertation on the history of eighteenth-century North Indian intellectual culture. For my task, the most precious manuscripts are often those that were never printed because they reveal much about fields of knowledge that were neglected with the coming of colonial rule. To see these irreplaceable texts crumbling before my eyes is heartbreaking.

A water-damaged Persian manuscript
A water-damaged Persian manuscript

Given the working conditions, Mazhar Muin’s daily enthusiasm for our thus far thankless search is remarkable. But without some urgent action to preserve or at least digitise the collection, the loss to India’s intellectual history will be immense. In the words of Ghalib:

“nāla-yi dil ne diye aurāq-i laḳht-i dil ba bād
yādgār-i nāla ek dīwān-i be-shīrāza thā”

“The heart’s lament threw the pages of the heart’s fragments to the wind
The memorial to the lament was a single unbound book.”

Neglected stacks
Neglected stacks

Alkazi: Saudi-Indian theater icon star attraction at Dammam fest

NEW DELHI :

AlKaziMPOs12apr2019

It is a classic case of believe it or not. Ebrahim Alkazi, the celebrated Indian theater director, has his roots in Unaiza in Qassim.
Alkazi’s businessman father, Hamad, came from Saudi Arabia and did business in India in the 1960s and 1970s. That was before the oil boom changed the face of Saudi Arabia.
Alkazi, now 90, went to St. Vincent’s High School in Pune and St. Xavier’s College, Mumbai. He went to London for training at the Royal Academy of Dramatic Art.
On Feb. 20, when Alkazi will be honored at the 2nd Saudi Film Festival in Dammam, it will be like a homecoming for the prodigal son.
“We want to honor pioneers in the field of theater,” said Ahmed Al-Mulla, director general of the festival. “And Alkazi is top on that list.”
Alkazi has played the role of a bridge between Indian and Arab cultures. “We consider him as a treasure and a maker of history. We want to present him as a role model to our Saudi youth,” said Al-Mulla.
He said a documentary on Alkazi will be screened during the opening ceremony, and a book is also being published illustrating his remarkable life and achievements.
Early on in his career, Alkazi got associated with the Bombay Progressive Artists Group, which included M.F. Husain, F.N. Souza, S.H. Raza, Akbar Padamsee, Tyeb Mehta, artists who were later to paint from his plays and design his sets.
As the director of the prestigious National School of Drama, Alkazi revolutionized Indian theater by the magnificence of his vision, and the meticulousness of his technical discipline. He trained many well-known film and theater actors and directors, including Om Puri, Naseeruddin Shah and Rohini Hattangadi. He also founded Art Heritage Gallery in Delhi.
Alkazi’s father spent his life trading between Pakistan, India, Turkey, Kuwait and Lebanon. He settled for some time in India, when his son Ebrahim was born in 1925 in Pune.
His daughter Amaal and son Faisal are also associated with theater.
Alkazi speaks highly about his father and takes immense pride in his Saudi roots and considers his early days in Pune as “the richest moments in my life.”

source: http://www.arabnews.com / Arab News / Home / Jeddah – February 18th, 2015

The great women behind the Mughal empire

INDIA :

Most people know of this hierarchy but how much do we know of the women behind this great dynasty?

Mughal empire
Mughal empire

The Mughal Empire (1526-1707) was established by Babur defeating Ibrahim Lodi in the First Battle of Panipat. His reign went on for four years (1526-1530). His successor was his son, Humayun. Then arrived Akbar, followed by his son Jahangir, followed by Shah Jahan, and the, the last great Mughal ruler– Aurangzeb.

Most people know of this hierarchy but how much do we know of the women behind this great dynasty?

Here’s a list to educate you about the same!

 

 

 

 

source: http://www.indiatoday.in / India Today / Home> News> Education Today> GK & Current Affairs> History / by India Today Web / New Delhi – May 06th, 2016

A doctor and his legacy

NEW DELHI :

Taking up the challenging task of achieving unity and tolerance

M.H. Ansari viewing an exhibition on Mukhtar Ahmad Ansari at the M.F. Hussain Art Gallery, 2015
M.H. Ansari viewing an exhibition on Mukhtar Ahmad Ansari at the M.F. Hussain Art Gallery, 2015

Fifty-six is no age to die. Mukhtar Ahmad Ansari, MD, MS, with a tall reputation in London’s Lock Hospital and Charing Cross Hospital, and ‘free Doctor’ to uncountable poor in Delhi, was on a train bringing him back to his hometown, Delhi, from Mussoorie where he had gone to treat the Nawab of Rampur when, on May 10, 1936, a heart attack – his first and fatal – took him away. He was four years short of sixty.

Doctors are human and death’s sudden grasp comes to medical luminaries just as it comes to ordinary mortals. Ansari must have been in some disbelief at his heart’s capitulation. But his death shocked a whole world beyond himself, a world of grateful and trusting patients, former patients, friends, families of patients, countless Congress and Muslim League leaders who were his patients, some of them, and fellow freedom fighters, all. For he had been more, incredibly more, than the ‘good Doctor sahib‘. He had been, for over two decades, a political guide and pathfinder to all those who believed in India’s plural integrity and in India’s destiny as a leader of progressive causes globally.

The Balkan War in 1912 saw 32-year-old Ansari lead a medical team from India to Turkey to help wounded Turkish forces in what was not just a humanitarian act but one that formed lasting bonds, as the medical mission of the doctor, Dwarkanath Kotnis, to China in 1938 during the Sino-Japanese war was to do. The Kotnis Mission has been the subject of a film, Dr. Kotnis Ki Amar Kahani by V. Shantaram, for which K.A. Abbas wrote the script. A film has to come on Dr. Ansari Ki Amar Kahani about that mission’s work. Mrinal Sen could well have made such a film a decade ago but perhaps Javed Akhtar or Shyam Benegal will yet do it, for it cries out, filmographically and civilizationally, to be done.

M.A. Ansari’s life as such needs to be known, not for his sake – he is beyond the reach of recognition or neglect – but ours. Being invited to play a constructive political role in the formulation of the Lucknow Pact between the Congress and the Muslim League in 1916 and to preside over the Muslim League’s sessions in 1918 and 1920, Ansari emerged as a sturdy champion of the Khilafat Movement and Hindu-Muslim unity.

His commitment to that cause soon steered away from League politics, the separate electorates idea and all that was to lead to the demand for Pakistan. This resulted in his becoming inevitably, a general secretary of the Indian National Congress in 1920, 1922, 1926, 1929, 1931 and 1932 and in 1927, its president. A former president of the Muslim League becoming president of the Indian National Congress? Incredible, but incredible things did happen in Gandhi’s and Nehru’s India.

Drawing close to the Mahatma’s eclectic nationalism, Ansari became Gandhi’s ‘Delhi host’ in his old Delhi manor called ‘Darussalam’ and physician to members of Gandhi’s family, including his grandson, Rasik, son of Harilal Gandhi, who contracted typhoid in 1929 while on a visit to Delhi (from eating roadside jalebis, as Rasik himself explained) and in spite of Ansari’s valiant efforts, could not be saved. Gandhi was touring the North West Frontier at the time. Ansari sent him a telegram conveying the news. Gandhi steeled himself. “I loved the boy,” he wrote, “I had placed high hopes on him…” The trauma brought the doctor and the Mahatma closer to one another.

Ansari was instrumental in the founding of the Jamia Millia Islamia, and bringing to it a whole host of nationalists, Muslim and Hindu, to learn and to teach. In return for learning Urdu, Gandhi’s youngest son, Devadas, was recruited to teach the Jamia spinning. Ansari was Jamia’s chancellor when he died.

Liberation from mutual animosity and mistrust among Hindus and Muslims was for him a passion. Ansari was, to use an old-fashioned phrase, a man of God. He was also a man of Science. His being a man of science doubtless had something to do with his harbouring his eminently rational goal of wanting Hindus and Muslims to live in civilized amity, not conflict.

As it happened, on the very day Ansari died, Gandhi was meeting in the Nandi Hills, near Mysore, India’s most famous man of science, Chandrasekhara Venkata Raman. If a man of god can be a man of science, a man of science can be a man of god.

Raman to Gandhi: “The growing discoveries in the science of astronomy and physics seem to me to be further and further revelations of God. (But) Mahatmaji, religions cannot unite. (Only) Science offers the best opportunity for a complete fellowship. All men of science are brothers.”

Gandhi to Raman: “What about the converse? All who are not men of science are not brothers?” ( The Collected Works of Mahatma Gandhi, Volume 62, pages 387-9)

Within a few hours of this conversation, M.A. Ansari, man of science and of god, brother to all who came in contact with him personally, professionally or politically, lay dead in his railway coach.

Gandhi had gone to the Nandi Hills with Sardar Patel, among others, for a ‘health’ sojourn at Ansari’s behest. When the news reached him the next day, he was stunned. Penning a tribute for the Associate Press, he described him as “the poor man’s physician if he was also that of the Princes” and said, “His death will be mourned by thousands for whom he was their sole consolation and guide.” He added: “…He was my infallible guide on Hindu-Muslim questions. He and I were just planning an attack on the growing social evils.”

An attack on social evils. Strong words, scorching words. What was the biggest ‘social evil’ that Gandhi was exercised most about in 1936? Hindu-Muslim mistrust.

He needed a guide from among the Muslim community to tackle this. And, with Ansari, that guide was gone. At a loss to find a successor he turned first to Zakir Husain. “I ask, will you take Dr Ansari’s place?” On Zakir Sahib not agreeing, he turned then to Maulana Azad for that crucial assistance. It is entirely reasonable to suppose that had Ansari lived he would have played a defining role as a symbol, spokesman and strategist for Hindu-Muslim unity in the Constituent Assembly and then, very probably, in 1950, become president or vice-president of India. He would have been only 70, the age at which his grand-nephew, Mohammad Hamid Ansari, first became vice-president of India.

What was the main concern – ‘social evil’ – forcefully, passionately expressed in Vice-President Ansari’s farewell address to Rajya Sabha? The challenge to Hindu-Muslim unity, pluralism, not as mere ‘tolerance’ but in Netaji Subhash Chandra Bose’s words: cultural intimacy.

We know what Vice-President Ansari, descended from that great name in Indian pluralism – Dr M.A. Ansari – who rejected everything that led to Pakistan, has received by way of a ‘reward’.

Seventy five years after the Quit India Movement, 70 years after Independence, we the people of India, brothers and sisters in plural mutuality, must tell the shatterers of India’s unity, Hindu, Muslim and other: Quit, quit terrorizing India.

source: http://www.telegraphindia.com / The Telegraph, online editon / Home> Opinion / by Gopalkrishna Gandhi / August 22nd, 2017

Peeping into the past through the ‘property of a gentleman’

Hyderabad :

Nawab Najaf Ali Khan, a grandson of the seventh Nizam, at the exhibition in New Delhi recently.
Nawab Najaf Ali Khan, a grandson of the seventh Nizam, at the exhibition in New Delhi recently.

Rare Nizam-era stamps from Ewari family’s philately collection exhibited in Delhi

An exhibition of postal stamps, envelopes, documents and photographs of the Nizam era held at New Delhi recently was a journey into the past not only for history lovers and inquisitive minds ready to peep into the bygone era at any given opportunity but also for descendants of the last and seventh Nizam, Mir Osman Ali Khan.

The exhibition with the theme of ‘Property of a Gentleman – Stamps from the Nizam of Hyderabad’s Dominions’ was organised jointly by The Gujral Foundation and Guli Art Foundation at Bikaner House from March 9 to 24 with the collection from the Ewari family. The kin of the seventh Nizam, including one of his grandsons Nawab Najaf Ali Khan, who visited the exhibition along with other family members, were all praise for the Ewari family for their prized collection.

Mr. Najaf Ali Khan said the collection comprised a selection of stamps originating from the erstwhile Hyderabad State during the Nizam’s rule. “The philately and other collection has a deep personal connect with Hyderabad,” he said, adding that the genesis of the expansive collection was the legacy of Nawab Iqbal Hussain Khan, the Post Master General in the Government of Nawab Mir Osman Ali Khan Bahadur Nizam VII.

First adhesive stamp

In all, the Ewari collection includes three million stamps from across the world, including the rare Penny Black, the first adhesive postage stamp in the world. It also featured every single stamp in the chronology of the senior most princely state of colonial India, Hyderabad. “The Asaf Jahi rule with Hyderabad as its headquarters issued its own stamps for almost 80 years from 1869 to 1949 till it joined the Indian Union,” Mr. Najaf Ali Khan explained. Against the present day advanced technology in communication, postage stamps were the indispensable remnants of the bygone era. The seemingly insignificant pieces of paper played an essential role as payment to help transfer messages, to facilitate revenue collection, taxation and other fiscal purposes, he noted.

Historic value

“Thanks to the organisers, who created such an ambience that immediately drew us in and we felt transported to the era of such royalty, it was a mesmerising experience. The dimly-lit huge landscapes of structural marvels of Hyderabad and custom-made lead boxes housing the stamps added to the beauty of the collection. We thank the Ewari family for preserving these priceless and alluring exhibits of historic value,” Mr. Najaf Ali Khan said.

source: http://www.thehindu.com / The Hindu / Home> News> Cities> Hyderabad / by B. Chandrasekhar / Hyderabad – April 01st, 2019

Non-IIT Mumbai lad bags Rs 1.2 crore job at Google’s London office

Mumbai, MAHARASHTRA :

Khan, a computer science student was shortlisted in November last year based on his profile on a programming site.

A 21-year-old, non-IIT engineer from Mumbai, bagged a hefty Rs 1.2 core package at Google’s London office.  Abdullah Khan, a student of Shree LR Tiwari Engineering College was called for an interview by Google. Following a couple of rounds of interviews, he was asked to appear for final screening at Google’s London office.

Khan, a computer science student was shortlisted in November last year based on his profile on a programming site. His salary is divided into the base salary of Rs 54.5 lakh per annum, 15 per cent bonus and stock options worth Rs 58.9 lakhs.

“I used to participate as it was fun. I did not even know that firms check programmers’ profile on such sites. I showed the email to my friend who knew someone who had received such an email in the past. I’m looking forward to joining their team. It will be an amazing learning experience for me, ” Khan told TOI.

The average salary offered to a non-IIT engineering graduate is 4 lakh per annum.

source: http://www.newindianexpress.com / The New Indian Express / Home> Cities> Mumbai / by Online Desk / March 29th, 2019

A credible role model for Indian Muslims

INDIA :

When Sania Mirza burst upon the global scene, the London-based New Statesman saw this “slender 18-year-old Muslim tennis player from India” as one of the 10 people who could change the world.

Jason Cowley, who wrote the article, believed that she had the “potential to change the world” for the following reasons: 1. She was the first Indian female tennis player to be ranked among the world’s Top 40. 2. She had made a breakthrough in sport despite coming from a country that usually discouraged women in sport. 3. She had discipline, tenacity, flamboyance. And all of this amounted to 4. She was going to “inspire a whole new generation of Indian girls”. Cowley’s article was written in October 2005, soon after a fatwa stipulated that Mirza should be prevented from playing tennis in skirts and T-shirts. Mirza instantly became a symbol of defiance, a “slender 18-year-old” girl who could stand up to Muslim hardliners. At around the same time, Time magazine hailed her as one of Asia’s heroes. AndThe New York Times said the weight of the country’s expectations rested on her.

I am at a loss to explain how or why the Sania phenomenon fizzled out in mainstream media. To be sure, she remains a remarkable player who will continue to inspire a whole generation of young women. But Mirza is no longer feted and hailed for her potentially transformative powers. I thought of Muslim role models once again when I saw the modest, self-effacing Allah Rakha Rahman accept his twin Oscars in Los Angeles.

There he was, up on stage in his very Indian designer sherwani singing Jai Ho, the song from Slumdog Millionaire. Or there he was on the red carpet with his wife, her head covered as she shyly posed for photographs. On stage, he was thanking God (“all glory and fame to God”) and his mother, talking of the path of love rather than hate that he had opted to follow. There was quiet dignity about him rather than the usual over-the-top Oscar exuberance. I suspected he would have had the same quiet smile had he lost.

Rahman is not known to be a man of many words. So, it was the subtext of what he said (or didn’t), that struck me as significant. Here was a Muslim who was confident in his identity as an Indian Muslim (in fact, with Maa Tujhe Salaam, he has done more to popularize Vande Mataram than the entire Sangh parivaar put together). Like the majority of Muslims everywhere, he believes in his God, in family values, in love and brotherhood. He was not out of place on the world stage performing with artistes drawn from all over the globe.

Rahman does not conform to any of the Muslim stereotypes. But he is undeniably an adherent of Islam, converting to the faith at the age of 21 along with his family. His views on politics are not widely known. But as a believing Muslim, he is reported to earmark one-third of his earnings to charity. Significantly, one of his first acts on returning home to India was to visit the Ameen Peer dargah at Kadappa in Andhra Pradesh to offer special prayers.

India’s Muslims have been singled out for their many unique qualities.

Thomas Friedman recently hailed the community’s decision to refuse burial in Mumbai to the Pakistani terrorists killed in the 26/11 attack. By denying terrorists the status of martyrs, the world’s second largest Muslim community was doing a “great service to Islam”, he said. Yet, one of the laments among Muslims is the lack of credible role models.

Bollywood within its secular framework has been able to throw up some figures—Javed Akhtar and Shabana Azmi most notably speak up for a pluralistic, democratic framework, but they’re not necessarily seen as strong adherents of Islam. Aamir Khan is the sensitive voice for the marginalized, not really a strong Muslim figure. Azim Premji is probably the richest Muslim in India but, once again, his success is defined in business, not religious terms.

In cricket, you could certainly look at the Pathan brothers who straddle both worlds—cricket and Islam. The sons of a poor muezzin who couldn’t afford even a pair of shoes, they now symbolize a can-do spirit. In a TV ad, they refer to their father as “abba”. It’s as if they’re saying, like Omar Abdullah, “We are Indians and Muslims and see no contradiction between the two.”

With his stunning Oscar win, Rahman reaffirms the same message to emerge as a new role model for young Indian Muslims. In equal parts a proud Muslim, proud Indian and proud professional, he stands as a counter to both the fanatic and the stereotype of the fanatic that many believe represent the average Muslim.

For this reason alone, I’m singing the new anthem: Jai Ho.

Namita Bhandare writes every other Tuesday on social trends. Respond to this column at lookingglass@livemint.com

source: http://www.livemint.com / Live Mint / Home> Explore> Looking Glass / by Namita Bhandare / March 02nd, 2009

A Doctor Pays Back

Kulgam Village, Kanipora ,JAMMU & KASHMIR : / Columbia, Maryland,  U.S.A. :

It was a scholarship that helped Feroz A Padder to get the best education and become an interventional cardiologist. Now the proud owner of a hospital in the USA with a yearly turnover of $10 million, he tells Masood Hussain his story and how he has started paying back by creating a world-class school, in the memory of two slain kids, an idea, if successful, he wishes to clone a piece each for every Kashmir district

Ayesha Ali Academy
Ayesha Ali Academy

I was born in a Kulgam village called Kanipora. My father had died when I was three years old. I was raised by my mother.

But I stayed in the village until I was in the fifth primary. In sixth grade, I was selected by Jammu and Kashmir government for a scholarship to attend a premier school in India. It was a fully funded scholarship.

My mother didn’t want me to go. She was crying. A Pandit lady was our neighbour whose son was my friend. Probably, she also did not want me to go. She took my mother to a faith healer to stop me from going but the Soun Saeb told my mother that’s she should allow me to go. Later, my brothers convinced her but it was very hard for my mother.

It was a major scheme of Sheikh Mohammad Abdullah and Afzal Beg. In order to give an opportunity for poor students from government schools, they devised the visionary scheme. Almost 1000 students who would pass their fifth primary in the first class would sit in a written examination and those who passed faced an interview by a panel comprising Director School Education and the principals of various colleges. Finally, three students were selected from each district. I was one among them in the very first batch in 1976.

That is how I studied in Punjab Public School and later in DPS, Punjab. It was the destiny that I became a medical doctor.

But I am not the only doctor in the family. The fifth sibling in my family, I have two older brothers, two older sisters and another brother, three years younger to me. Except for my oldest sister, my older brother was in tenth class when our father died. He took a job in the forest department to run the family. During Sheikh Sahab’s time, the medical college started admitting students after matriculation, so one of my older brothers made it to the medical school in 1976.

Feroz A Padder
Feroz A Padder

As my brother came to Srinagar, one of my older sisters also migrated. She was an art student but soon she changed her subjects, studied well and also joined the medical school. Later, my younger brother also took medical. Now we are four doctors in the family of which three pursued their studies from Srinagar. My younger brother studied psychiatry in South America; my older brother is a cardiologist and my sister is a family practitioner. We all work in the US.

After my brother went to London and later to the US, I followed him. Later, my sister and her husband came after me. Four of our families are in the US and our mother was with us all along till she died and we flew her body for burial in our ancestral graveyard.

My migration was dramatic. I finished my medical school in 1989 and was in the six months of house job when the situation deteriorated and my family wanted me to join them in the US. I did not get the US visa, so I went to the UK where I sat in an examination and started working. In 1992, I qualified for the US examination and went straight to America.

I was lucky again. I got jobs in higher level hospitals. I was in Boston where I did my residency. There I got a fellowship from the National Institute of Health, the biggest institute of health in the US. Later, I did my cardiology fellowship and combined with clinical fellowship. Then I went into more interventional cardiology in which I did further specialization from the University of Alabama, Birmingham. Once I came out after seven years of training, it turned out that I was the best fellow trained as a doctor in the whole country. I had almost nine interviews and eight job offers. But I came back to Maryland and took a job with John Hobbes University in 2000.

Soon, I realised that I didn’t want to work for anybody. I put in my papers and started my own practice, right before 9/11. As I grew gradually, I started hiring more people. Now, I have about seven cardiologists in my group and 19 physicians. I run my own group Padder Health Services with around 60 employees.

I have probably done thousands of invasive procedures. In our area, it is more competitive. We cover two to three geographical locations, and on average, I do around 400 interventions a year.

I am good at business ventures. I own a separate company Padder Reality which owns all the real estate that is under use of Padder Health Services. Right now, we have about the US $ 10 million yearly revenue and we are growing by 5-10 per cent every year. We are in talks with some people and if the process succeeds we will be taking over management of a chain of hospitals in the region, in which we already have strong footprints. That will help us reach the next level.

Dr Farooq Padder, my older brother, a cardiologist is an academic and works in New Jersey. Gulshan Nazir, my sister, is with me. A psychiatrist, my younger brother Tanveer does part-time with me. My wife, Edisa Tokovic, is a paediatrician and is originally from Bosnia but was raised in Michigan, US.

I got scholarships right from the start and whatever I am I owe this to Kashmir and its people. I want to produce thousands of myself. We can give education to the poor students the way I got. I want to pay back and contribute in any way. I run a charitable organisation which is basically our family foundation. We give scholarships to students, in memory of my mother. It has a marriage fund for the orphaned girls also.

Padder with his second wife and children.
Padder with his second wife and children.

It was a fully funded education that changed me. So I want to use education to replicate the same kind of stories. Finally, I decided to build a school – from nursery to twelfth grade – in Kulgam. It is already into operation.

We will give a scholarship to one-fourth of the enrolled students who are smart but are either orphaned or their parents are less privileged. If this brand and the business model works, I will replicate the same models in the other districts, hopefully in Baramulla and Srinagar, soon after.

The building has around 50,000 sq ft built-up the area and I have probably spent around Rs 8 – 10 crores on it. It’s my personal investment.

Once the school starts, our Foundation will fund it till it becomes self-sufficient. It eventually will be a private entity that will reinvest its excess earnings to fund the education of one-fourth students enrolled in it.

I have tied up with one of America’s oldest school systems to create a curriculum and teaching system which is global and the best. We have people in the USA who are willing to help us in imparting education and training the teachers. I pray the initiative is a success.

Behind the school is a story, a tragedy. It was in 2006 when my (first) wife met a road accident and died along with our two kids. She was from Pakistan; her name was Amira Abbas. She was a cardiologist too. Ayesha, my daughter, was nine years old, and Ali, my son, was five.

Ayesha was born on September 5, 1997, the same time when Lady Diana died. The very next day, Mother Teresa died. I used to tell her that God created you for a reason, not knowing that she would not live long. She was brilliant, religious and a loving daughter. She completed the Quran at age seven and there was a party for her scheduled for November 5. But she died on October 31. She had been selected for a kid leadership three-week course and I got the selection letter a week after her death.

When someone was driving me back from the accident spot, that time, I decided that whatever money I had saved for my children’s future, I will create an institution in their name. So I have named this school Ayesha Ali Academy. That’s why we initially created the Ayesha Ali Foundation.

I met my second wife in Washington DC where she was doing a residency. She is very much younger than me. We married in 2008. We have three kids – two sons and one daughter. Ibrahim, my older son, tells me: “God gave you two children back and one more in bonus.”

I tell my children that the two countries had to go to war for us to get married. It is unfortunate both these conflicts occurred. Had there been no crisis in Kashmir I might not have migrated. Same is true with my wife. She has been to Kashmir a few times. I come here often and I go to Bosnia too. But the only difference is that it is much militarized here unlike Bosnia.

I even thought of constructing a special hospital in Kashmir, but later, I thought I have to be physically here for that because it was such a big project. Since I have little kids, I didn’t want to take that chance. But I still have some ideas and I have been thinking about it. But if the school goes as per the script, we could get into health care too.

Ayesha and Ali, padder's kids from his first wife had died in an accident.
Ayesha and Ali, padder’s kids from his first wife had died in an accident.

We don’t even need a hospital to start with. I had a major polyclinic where we have a big infrastructure and where we have different doctors working under the same roof. But rather than being a government institution, it’s a private institute and most of the doctors have some stakes in it. Hopefully, we may try to develop that here in Kashmir.

In Kashmir, hospitals are understaffed and doctors overworked. There is less awareness among people about the preventive medicines. The absence of medical insurance is a crisis that would prevent quality investment in the health sector.

source: http://www.kashmirlife.net / Kashmir Life / Home> Cover Story> Diaspora / by Masood Hussain / March 27th, 2019

120-year-old Kerala school gets makeover, becomes case study in UK university

KERALA :

The holistic makeover included an infrastructural transformation with new classrooms, toilets, multipurpose hall and astro-turf covered sports field, among other improvements.

Government Vocational Higher Secondary School for Girls, Nadakkavu (Photo| GVHSS website)
Government Vocational Higher Secondary School for Girls, Nadakkavu (Photo| GVHSS website)

Kozhikode  :

Government Vocational Higher Secondary School for Girls (GVHSS), Nadakkavu, that witnessed a massive transformation under the PRISM (Promoting Regional Schools to International Standards through Multiple Interventions) project of the state government and Faizal and Shabana Foundation, will soon gain recognition on global platforms.

The redevelopment of 120-year-old school has now been taken as a case study on ‘Venture Philanthropy in Education’ by Dr Sreevas Sahasranamam, a Chancellor’s Fellow at the Hunter Centre for Entrepreneurship at University of Strathclyde, Glasgow, UK. Venture Philanthropy refers to an adventurous approach to fund unpopular social causes. The case study titled ‘Faizal & Shabana Foundation: A Venture Philanthropic Approach to Education’ will also be taught in some of the classes on corporate entrepreneurship at the university.

The study covers the refurbishment of school through philanthropic investments made by the Faizal and Shabana Foundation and the execution of the project amidst challenges. The Faizal and Shabana Foundation in collaboration with the state government had developed the PRISM project to improve the standards of government schools. GVHSS Nadakkavu was the flagship school renovated as part of this programme.

The holistic makeover included an infrastructural transformation with new classrooms, toilets, multipurpose hall and astro-turf covered sports field, among other improvements.

source: http://www.newindianexpress.com / The New Indian Express / Home> States> Kerala / by Express News Service / March 25th, 2019