Category Archives: World Opinion

Urdubegis: The Forgotten Female Fighters of the Mughal Empire

Amazing Feats, Royal Families, PreIndependence -Descendants (wef. Jan 02nd,2022), Women/Girls(since May26-2021), World Opinion

INDIA:

When we think of the empowerment of women, we usually think about Western culture. Nevertheless, the East has had its fair share of female role models. While Islam has historically given men the role of providing security, women were not restricted from doing the same. During the Mughal Empire, a special class of female soldiers known as the Urdubegis appeared on the scene with the sole purpose of protecting the Mughal emperor and his harem.

In point of fact, over time many Muslim women were famed for their fighting skills, including Nusaybah Bint Ka’ab, the first female warrior of Islam. The Mughal Empire sprang up in India in 1526, when Babur, the first Mughal emperor defeated Ibrahim Lodi. Accompanying Babur was his harem, and to ensure their protection he created the Urdubegis made up of women who belonged to Kashmiri, Turk, Habshi and Tartar tribes.

A strong threat to the king’s enemies, the Urdubegis were feared by both men and princes alike. Trained female warriors, the Urdubegis have been remembered for their incredible loyalty to the king. Time has been harsh to their legacy and nowadays they are no more than footnotes in the annals of Mughal history. In this article, we will try to do their story some justice.

Emperor celebrating with ladies in the harem ( Public domain ).

The Varied Role of Women in the Mughal Harem

Thoughts of a pleasure garden tend to come to mind when thinking of a harem, but that is far from the truth. Most of the women that lived there were female employees and relatives of the emperor. Only five percent of the women served for the sexual pleasure of the emperor; they were his queens and concubines. The residents of the harem practiced the parda, in front of all men, except the emperor. The literal meaning of the word parda is a veil, in the Mughal period women would cover themselves from head to toe to cover their face and skin, as well as concealing their form from men.

In an article published in South Asian Studies, Gull-i-Hina describes how the Mughal women were expected to behave. “The public lives of women of nobility were governed by the laws of seclusion. The practice of parda, or the sequestering of women behind the veil or wall, had already been known in ancient and medieval India and had been used throughout history by many of the upper classes. By the time of the Mughals, seclusion was an accepted way of life for aristocratic families.”

A vast majority of women inhabited the harem, also known as the zanana or zenana. They each had a specific role to play, and the Urdubegis were responsible for security. “The palaces in which the zanana women lived were self-sufficient cities with a full range of castes, occupations, and administrators, and were as cosmopolitan a mix of religions, nationalities, and artistic talents as to be found in any metropolis of the time,” explains Ellison Banks when discussing the harem in her book Nur Jahan: Empress of Mughal India .

Due to the number of inhabitants, there was a need for female employees that would help maintain the smooth functioning of the harem. Thus, apart from eunuchs, there were lady officials like the Angas (foster-mother), the Daroghas (matrons), Mahaldars (superintendents), and Urdubegis (armed women guards). These women were married and served in the harem during their hours of duty, otherwise, they lived in their own homes away from the harem.

Three things helped sustain the Mughal emperor’s power: his army, his treasury, and his women. The first two were not directly linked to the king, but the Harem, on the other hand, was closest in proximity to him. The king spent a lot of time there, thus there was a need for trustworthy and capable guards. Since only eunuchs and women were allowed in the harem, a few among them were selected and trained as proper warriors, capable of guarding the women without the need for male guards.

Women in the harem practiced parda, or the veil, in front of all men except the emperor. ( Public domain )

The Urdubegis –Female Warriors of the Mughal Harem

The Urdubegis were trained female warriors, who served as guards in the proximity of the harem. For them to become guards, they had to belong to tribes that did not practice parda. A guard would have had to be visible to men on certain occasions, including times when they were traveling. Therefore, to ensure the protection of their charges, the Urdubegis had to be willing to sacrifice the veil so that they could guard the hidden queens and princesses. These women usually came from Habshi, Tartar, Turk, and Kashmiri tribes.

The Urdubegis have been mentioned during the times of Emperor Babur and Humayun. Therefore, it can be said that they came into being with the coming of the Mughals as there is no mention of Urdubegis before that. There may have been female guards with different names, but no mention of the Urdubegis specifically has been discovered to date.

The guards were trained in the use of bows and arrows, and spears. Along with long-range weapons, they were taught to use short daggers and swords. Taught the art of fighting, these women had to be trustworthy because they would not only be guarding the queen and the rest of the harem but the king as well. The Mughal emperor spent the most time in the harem, which is why why the guards had to be trusted not to betray the emperor in the one place where he would be the most vulnerable.

“The Urdubegis of the Mughal court was so skillful in warfare, that during the war of succession, Aurangzeb rejected to visit Shah Jahan because he feared the female armed guard would murder him,” wrote Kishori Saran Lal in his book The Mughal Harem when discussion the ferocity and strength of the Urdubegis.

New entrant to a princes’ harem. ( Public domain )

Evolution of the Urdubegis Role

The women would accompany the emperor everywhere he went. In 1527, Babur conquered India and set about laying the foundations of the Mughal Empire, however, both Babur and Humayun ruled from their encampments. The first two Mughal kings were unable to lay down a solid foundation, which meant they kept wandering. As they traveled, their wives and other female companions accompanied them, and to keep them protected but hidden, female guards were assigned to the mobile harem.

These female guards were vital especially when the haram accompanied the emperor on his travels or battle excursions. Their presence outside the women’s tents ensured exclusivity and regulation. The guards, both male and female, were swapped every twenty-four hours to guarantee that they were alert and to prevent internal conspiracies from forming.

Akbar came to power in 1556, the third emperor of the Mughal Empire. At the time of his ascension, the empire did not have a solid foundation. However, in his 49-year reign, the Mughal Empire had gained permanence. Grand palaces were constructed, and, usually, the harem would be located close to the emperor’s lodgings. However, the male guards that protected the emperor could not venture into the harem, so the female guards, the Urdubegis, gained a more significant role.

Not all Urdubegis were originally warriors. Some moved up in the ranks over time. For example, the only known Urdubegis once served as the nurse for Emperor Humayun, the father of Akbar and the second Mughal emperor. When Humayun died in 1556, his nurse was promoted to the chief of the Urdubegis during his son’s reign.

Only one of the Urdubegis has been remembered by name. Representational image. (Cleveland Museum of Art / CC0)

Bibi Fatima – The Only Known Urdubegis

Unfortunately, there is very little information regarding the numerous women who protected the harem. Only one name appears in written records, that of Bibi Fatima, chief of the Urdubegis. Serving during the life of Emperor Humayun, her name is mentioned in the Humayun-Nama, written by Gulbadan Begum, his half-sister. Perhaps Bibi Fatima was mentioned because a woman wrote the biography and found the contributions of the female guard worthy of remembrance.

Originally Bibi Fatima had served Emperor Humayun as his wet nurse or Anka. She took care of Humayun when he fell gravely ill, nursing him back to health, and continued to care for him until his death in 1556. She continued to serve under Emperor Akbar, who rewarded her for her loyalty and dedication to his father, promoting her to the chief of the Urdubegis. Although she was probably not as trained as a warrior, like the women under her, Bibi Fatima earned her place, proving to the emperor that she would be loyal to the king, no matter the circumstances.

The Humayun-Nama claims that she had a daughter called Zuhra. In appreciation for her work, Zuhra was later married off to Hamida’s (Humayun’s wife) brother, who would go on to murder her, despite her mother’s best efforts to rescue her daughter. The sad incident is mentioned in the Humayun Nama:

“In 1564, Bibi Fatima lamented to Akbar that Khwaja Mu’azzam had threatened to kill his wife Zuhra, who was her daughter. The emperor consequently sent the Khwaja word that he was coming to his house and followed the message closely. As he entered, the Khwaja stabbed Zuhra and then flung his knife, like a challenge, amongst the loyal followers.”

It seems that Bibi Fatima continued to serve her king, because there is no mention that she left her post after the incident. However, one can imagine the heartache a mother who lost her child must have gone through. She deserves respect for all her service, regardless of the circumstances. Luckily, we know the name of at least one Urdubegis.

Nur Jahan entertaining the Mughal emperor. ( Public domain )

Why Have the Urdubegis Been Forgotten?

With the coming of the British in the 18th century, the Mughal Empire fell into decline. However, it wasn’t until 1858 that the last king was removed from his throne and replaced by British rule. When Bahadar Shah Zafar lost his crown, the Mughal harem ceased to be, thus there was no longer a need for the Urdubegis. Their main task of protecting the king and the harem had ended.

Political decay lowered the status of women and female guards became extinct. In this new context, women were seen as weak and therefore rules were applied that subjected women to incarceration within their own homes. However, the strength and dedication of the Urdubegis ensured that they have been remembered to some extent.

We know more about the Urdubegis as a whole, rather than individually, which is a shame because the stories of these female warriors must have been fascinating. They were privy to the emperor’s most inner moments, and had they had recorded their stories, we would know a lot more about the life of the Mughal kings. Despite the scarce information, they have left an imprint upon history, albeit minute.

Top image: The Urdubegis were female warriors tasked with protecting the Mughal emperor and his harem. Representational image. Source: Public domain

By Khadija Tauseef

Khadija Tauseef, has always had a passion for ancient history. She completed a BA(Hons) and MPhil in History along with historical programs online. Egyptian and Greek are of particular interest but she likes to study all she can. She is currently mid-way through two courses that are about the ancient Greeks and their myths and wants to share her learning with others.

source: http://www.ancient-origins.net / Ancient Origins / Home> News / by Khadija Tauseef / June 20th, 2022

New book ‘Forgotten Muslim Empire of South India’ creates ripples among history buffs

Amazing Feats, Books (incl.Biographies - w.e.f.01 jan 2018 ), Business & Economy, Community Involvement / Social Issues, Karnataka (under research project), Leaders, Royal Families, PreIndependence -Descendants (wef. Jan 02nd,2022), World Opinion

DELHI :

Delhi-based author Syed Ubaidur Rahman’s latest book is making waves among academics and history buffs these days. His book, ‘Forgotten Muslim Empires of South India: Bahmani Empire, Madurai, Bijapur, Ahmadnagar, Golconda and Mysore Sultanates’ that was released earlier this month has caught the imagination of a large number of people.

While the Muslim history in north India is well documented, the history of Muslims in the Deccan hasn’t caught the same attention. This is the reason that while hundreds of books have been penned on the Mughals and the Delhi Sultanate’s rule in different languages, if you try to lay your hands on the Muslim rule elsewhere, there is very little available on the ruling dynasties and their rule in other regions including South India.

Syed Ubaidur Rahman’s latest book tries to correct this mistake and bring back the Muslim sultanates of the Deccan and south India into focus. The voluminous book of 664 pages, it contains a more than three hundred fifty page chapter on the Bahmani Empire alone.

When asked as to why he wrote so much on the Bahmani Sultanate, the author says, “Bahmani Sultanate, towards the end of the 14th century was the pre-eminent power not just in South India, but across the Indian subcontinent. However, despite its resplendent and great past, there is not much literature available on the Bahmani Sultanate that was the most powerful empire from mid fourteenth century till the end of the fifteenth century. It has been relegated to the margins of history in our school syllabus and even in our history books. In this book, I have made an effort to bring it back to common imagination and make it a talking point”.

The author goes on to add that “The Bahmanis and the latter day sultanates in the region had a transformative impact over the populace, both Muslims and Hindus. Not much is written about how the Bahmani sultans spread education across the region and established schools and colleges in every major towns of their realm that not just provided free education to the pupils but took care of all their needs including food and lodging. Muhammad Shah II, during his peaceful reign of close to two decades, ensured that schools and colleges were established in almost every part of the sultanate with hostel facilities. The building of Mahmud Gawan’s university is still standing tall in Bidar, the second capital of the Bahmani empire”.

Chapters on Bijapur’s Adil Shahi Sultanate, Ahmadnagar’s Nizam Shahi Sultanate, Golconda’s Qutb Shahi Sultanate, besides Madurai and Hyder Ali and Tipu Sultan’s Mysore Sultanates are also thoroughly engaging, detailed and informative.

The book is a must read for history buffs, especially the ones who are concerned with preserving Indian Muslim history in the country.

***

Name of the book: ‘Forgotten Muslim Empire of South India’

Author: Syed Ubaidur Rahman

664 pages, Price Rs 1295, Contact: 9818327757 (WhatsApp)

source: http://www.muslimmirror.com / Muslim Mirror / Home> Books> Indian Muslims / by Staff Correspondent / February 20th, 2023

Associated Press wins feature photography Pulitzer for Kashmir coverage

Amazing Feats, Arts, Culture & Entertainment, Community Involvement / Social Issues, Events, Exhibitions, Conferences (wef. Nov 18th, 2021), World Opinion, , , , , , , , , , , , , , , , , , ,

INDIA:

Photographers Dar Yasin, Mukhtar Khan and Channi Anand captured images of protests, police and paramilitary action and daily life in Kashmir.

Women shout slogans as the police fire teargas and live ammunition in the air to stop a protest march in Srinagar, Aug. 9, 2019. The image was part of a series of photographs by Associated Press photographers which won the 2020 Pulitzer Prize for Feature Photography.

The story of India’s crackdown on Kashmir last August was difficult to show to the world. The unprecedented lockdown included a sweeping curfew and shutdowns of phone and internet service.

But Associated Press ( AP ) photographers Dar Yasin, Mukhtar Khan and Channi Anand found ways to let outsiders see what was happening. Now, their work has been honoured with the 2020 Pulitzer Prize in feature photography.

Here is the full list of the 2020 Pulitzer Prize Winners

Snaking around roadblocks, sometimes taking cover in strangers’ homes and hiding cameras in vegetable bags, the three photographers captured images of protests, police and paramilitary action and daily life — and then headed to an airport to persuade travellers to carry the photo files out with them and get them to the AP ’s office in New Delhi.

Kashmiri Muslim devotees offer prayer outside the shrine of Sufi saint Sheikh Syed Abdul Qadir Jeelani in Srinagar, Dec. 9, 2019. The image was part of a series of photographs by Associated Press photographers which won the 2020 Pulitzer Prize for Feature Photography.

“It was always cat-and-mouse,” Mr. Yasin recalled on Monday. “These things made us more determined than ever to never be silenced.”

Mr. Yasin and Mr. Khan are based in Srinagar, Kashmir’s largest city, while Mr. Anand is based in the neighboring Jammu district.

Mr. Anand said the award left him speechless.

“I was shocked and could not believe it,” he said, calling the prize-winning photos a continuation of the work he’s been doing for 20 years with the AP .

An Indian Border Security Force (BSF) soldier keeps vigil near the India-Pakistan border at Garkhal in Akhnoor, about 35 kilometers (22 miles) west of Jammu, India, Aug. 13, 2019. The image was part of a series of photographs by Associated Press photographers which won the 2020 Pulitzer Prize for Feature Photography.

With communications shut down, these journalists had to find out about protests and other news by finding them in person. Mr. Khan and Mr. Yasin took turns roving the streets in and around the regional capital of Srinagar, Mr. Yasin said, facing mistrust from both protesters and troops. The journalists were unable to go home for days or even let their families know they were doing okay.

“It was very hard,” Mr. Khan said, but “we managed to file pictures”.

After spotting luggage-toting people walking toward the airport, he said, the photographers decided to ask travellers to serve as couriers. Mr. Yasin also recalled how a relative of his, who was also a photojournalist, had told him about delivering film rolls to New Delhi in person as the conflict in Kashmir raged in the 1990s.

A masked Kashmiri protester jumps on the bonnet of an armored vehicle of Indian police as he throws stones at it during a protest in Srinagar, May 31, 2019. The image was part of a series of photographs by Associated Press photographers which won the 2020 Pulitzer Prize for Feature Photography.

The photographers thus went to the Srinagar airport and sought out strangers willing to carry memory cards and flash drives to New Delhi and call AP after landing in the Indian capital.

Some flyers declined, fearing trouble with the authorities, Mr. Yasin said. But others said yes and followed through. Most of the memory cards and drives arrived.

Mr. Yasin says their prize-winning work has both professional and personal meaning to him.

“It’s not the story of the people I am shooting, only, but it’s my story,” he said. “It’s a great honour to be on the list of Pulitzer winners and to share my story with the world.”

“This honor continues AP ’s great tradition of award-winning photography,” said AP President and CEO Gary Pruitt. “Thanks to the team inside Kashmir, the world was able to witness a dramatic escalation of the long struggle over the region’s independence. Their work was important and superb.”

Pulitzer finalists for breaking-news photography award

In a year when protests arose across the globe, AP photographers Dieu Nalio Chery and Rebecca Blackwell were Pulitzer finalists for the breaking-news photography award for their coverage of violent clashes between police and anti-government demonstrators in Haiti.

Protesters and passersby look at images of people said to have been injured or killed during the month-long protests calling for the resignation of President Jovenel Moise, in Port-au-Prince, Haiti, Oct. 15, 2019. The image was part of a series of photographs by Associated Press photographers which was named a finalist for the 2020 Pulitzer Prize for Breaking News Photography.

Bullet fragments hit Mr. Chery in the jaw while he documented the unrest. He kept taking pictures, including images of the fragments that hit him.

A protest against fuel shortages and demanding the resignation of President Jovenel Moise in Port-au-Prince, Haiti, Sept. 20, 2019. The image was part of a series of photographs by Associated Press photographers which was named a finalist for the 2020 Pulitzer Prize for Breaking News Photography.

“All five of these photographers made remarkable, stunning images despite dangerous and challenging conditions, sometimes at great personal risk,” said AP Director of Photography David Ake. “Their dedication to getting up every morning and going out to tell the story is a testament to their tenacity. The result of their work is compelling photojournalism that grabbed the world’s attention.”

AP Executive Editor Sally Buzbee called the Kashmir prize “a testament to the skill, bravery, ingenuity and teamwork of Dar, Mukhtar, Channi and their colleagues” and lauded Mr. Chery’s and Ms. Blackwell’s “brave and arresting work” in Haiti while many journalism outlets were focused elsewhere.

“At a time when AP ’s journalism is of more value than ever to the world, these journalists’ courage and compelling storytelling show the absolute best of what we do,” Ms. Buzbee said.

The honor for the photographers is the AP’s 54th Pulitzer Prize. The news cooperative last won a Pulitzer last year for stories, photos and video on the conflict in Yemen and the ensuing humanitarian crisis.

source: http://www.thehindu.com / The Hindu / Home> News> World / by Associated Press (AP) / May 05th, 2020

Shivaji’s army had 60K Muslim soldiers; calling him a Hindu ruler is distortion of his image

Amazing Feats, Business & Economy, Community Involvement / Social Issues, Uncategorized, Uniquely Indian - Inter Faith (wef. February 08th, 2023), World Opinion

INDIA:

Chhatarpati Shivaji Maharaj

Chhatrapati Shivaji Maharaj’s name is taken with great pride and respect in Maharashtra. Every year on February 19, Shivaji Jayanti is celebrated with great pomp across the state. The coronation day of Shivaji Maharaj is also celebrated on June 6, 1674. About 350 years ago, Shivaji Maharaj was coronated at Raigad Fort in the presence of thousands of people.

There have been many kings but people remember only those who worked for the good of the people. Chhatrapati Shivaji Maharaj is one of them as he established Swaraj based on the values of equality, brotherhood, and justice. During his rule, he worked for public welfare without any discrimination. 

These days, Shivaji Maharaj is portrayed as a Hindu ruler by vested interests like political parties and organizations. Is it fair to see a great personality like Shivaji Maharaj only in the frame of religion? To see Shivaji Maharaj only as a protector of religion amounts to diminishing his stature. Shivaji’s life was spent following high ideals.

He respected Saints, Peer Auliyas, and all religions. For this reason, when he established Swaraj, along with the local Marathas, a large number of Muslims also supported him. At that time the Marathas who were in his army were called Mawle of Shivaji. Thousands of Muslims participated in the battles he fought; his administration also had Mawle. That is why even today Muslims of Kolhapur, Satara take part in Shivaji Jayanti processions with great fanfare. 

During the rule of Shivaji Maharaj, public welfare, justice, and brotherhood were given priority. That’s why he and his regime are remembered even today.

Shivaji Maharaj’s family respected Sufi saints a lot. His grandfather had named his two sons Shahji and Sharifji after the Muslim Pir Baba Shah Sharif. Shivaji Maharaj had great respect for Sufi Saint Baba Yakut. Before leaving for the war front he visited Baba to seek his blessings. He also had oil lamps lit on various dargahs, the resting place of the Sufis.

Women were respected during Shivaji’s reign. Even during the war touching a woman was prohibited. It seems that after the governor of Kalyan was defeated at the hands of Shivaji’s forces, his beautiful daughter-in-law was presented to Shivaji. He was ashamed of his General’s act of using a woman as a booty. He apologized to the Muslim woman and told her she is like his mother and returned her to her homeland with full state honour.

Shivaji Maharaj had unwavering faith in his Muslim soldiers. There were more than 60 thousand Muslim soldiers in his army. He had also established a strong Navy and its command was in the hands of Muslim soldiers. Even the management of sea forts was entrusted to experienced Muslim governors like Darya Sarang, Daulat Khan, Ibrahim Khan, Siddi Mistry. Many Muslim warlords like Rustamozman, Hussain Khan, Qasim Khan left the princely state of Bijapur and joined the army of Shivaji Maharaj along with 700 Pathan soldiers. Siddi Hilal was one of the closest Sardars of Shivaji Maharaj. His acts of bravery in the war are famous.

https://www.hindi.awazthevoice.in/upload/news/167671485301_Shivaji_Maharaj_and_Muslim_Society_7.jpg

Most of the cannons used in Shivaji’s army were manned by Muslim soldiers. Ibrahim Khan was the chief gunner; Shama Khan and Ibrahim Khan were the head of the Cavalry squad. Siddi Ibrahim was one of Shivaji’s bodyguards. In the encounter with Afzal Khan, Siddi Ibrahim saved Shivaji Maharaj by risking his life. Later, Shivaji Maharaj appointed him as the head of the Fonda fort. All the facts bear testimony to a close bond between Shivaji and his Muslim associates.

When Shivaji was under arrest in Agra Fort, a Muslim man named Madari Mehtar played the most important role in his escape. While Shivaji escaped from the fort, Mehtar masqueraded as him.

With his secular ways, Shivaji Maharaj won the hearts of his colleagues and they were ever ready to make sacrifices for their king.

Qazi Haider, a scholar of the Persian language was Shivaji’s Chief Law officer. He had a major role in the administration’s correspondence and agreements and secret plans. Once a Hindu Sardar expressed doubts about Qazi Haider and advised Shivaji against trusting him. Shivaji told him rather curtly: “Honesty is not tested by looking at someone’s caste (religion), it depends on that person’s deeds”.

The preparations for the coronation of Shivaji Maharaj had started long back. New buildings including temples were being constructed when Shivaji Maharaj reached Raigad to review the work. On his return to his palace, he asked his Sardars while they have built magnificent temples why no mosque for Muslim subjects has been built. Immediately, a mosque was built right in front of the palace and it stands there even today.

Today the rivalry between Shivaji and Afzal Khan is presented as a story of Hindu-Muslim tension. The truth is after Afzal Khan died, Shivaji Maharaj ordered that his body be buried with Islamic rites. A concrete grave was built for Afzal Khan; his sons were pardoned. 

Such behaviour of a ruler against his enemy is rarely found in history.

All these incidents of history prove that the war between Shivaji Maharaj and the Mughals was of mutual conflicts between the kings for political interests and not for religious supremacy.

source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Mukhtar Khan, ATV / posted by Aasha Khosa / February 22nd, 2023

Mangaluru boy Shaikh Uzayr Mohammed bags Bronze Medal at International Mathematics Championship

Amazing Feats, Education, Karnataka (under research project), NRI's / PIO's, World Opinion, , , , , , , , , , ,

Kankanady (Mangaluru), KARNATAKA / Doha, QATAR :

A Mangaluru student, Shaikh Uzayr Mohammed, studying in Qatar has won Bronze Medal at the International Mathematics Championship 2022.

Uzayr is a grade 3 student of MES School, studying in Qatar. He hails from Kankanady in Mangaluru.

The championship was held in December 2022 and the results were announced on Monday, February 20, 2023.

A total of 2288 students from over 20 countries had participated in the championship organised by Champ Yellow, wherein Uzayr secured a place in top 40%, thereby securing a rank in Bronze Medal category.

source: http://www.english.varthabharati.in / Vartha Bharati / Home> Karavali / by Vartha Bharati / February 20th, 2023

Baltis in India celebrate their distinct culture, map migration at Dehradun meet

Amazing Feats, Arts, Culture & Entertainment, Community Involvement / Social Issues, Events, Exhibitions, Conferences (wef. Nov 18th, 2021), World Opinion, , , , , , , , , , , , , , ,

Ladakh / Uttarakhand / Himachal Pradesh, INDIA:

Scene from the Confluence of Balti community in India at Dehradun

Dehradun:

If you thought Balti people live only in Baltistan of the Pakistan-occupied Kashmir you are wrong. The people with a distinct Himalayan culture, language and traditions also live in the Ladakh, Uttarakhand and Himachal Pradesh in India.

Recently, the community’s organized its congregation at Dehradun, Uttarakhand called the “Confluence of Balti community in India,’with the collaboration of the Himalayan Cultural Heritage Foundation and the Balti Welfare Association of Uttarakhand.

Prominent Balti community members and renowned folk singers discussed the Balti culture and history of migration of the Balti community in Uttarakhand and Himachal Pradesh and their connection with Ladakh and Baltistan.

Speakers reading papers on Balti people’s migration in India at the Dehradun conference

Leading academics, community leaders, and Baltis living in and around Uttarakhand attended the confluence.

The Speakers from Turtuk, Kargil, Jammu, Kashmir, and Uttarakhand presented papers on the topic ‘Balti culture and history of migration of Balti community in Uttarakhand and Himachal Pradesh and their connection with Ladakh and Baltistan’.

Speaking on the occasion founder, of HCHF Dr Sonam Wangchok has urged the entire Balti community to work through various initiatives to preserve and promote the rich Balti language, literature, tradition, and culture as the legacy of mountain people in Ladakh, Baltistan, Uttarakhand, J&K, and other regions and countries.

He highlighted the importance of the preservation and promotion of Balti culture as it is the source of many other cultures and traditions that support social coexistence and communal harmony.

A cultural program was also organized and renowned Folk singers of Ladakh Dorjay Stakmo and Dechen Chuskit sang Balti folk songs and Gazal.

Eminent Balti people being honoured at the Dehradun Conference

Notable Personalities Ferooz khan, Safdar Ali Balti, Iftikhar Hussain Maqpoon, Abdul Karim (Turtuk), Mohd Ali Ashoor (Kargil), Shujaat Husain, Gulzar Hussain Zubdavi, Agga Mehboob (Kabi Haripur), Shujat Ali Shah and Mohd Sadiq Hardassi read papers on the occasion.

On the second day, a round table discussion was held and a resolution was passed highlighting the importance of Balti culture and its preservation through different initiatives.

Meanwhile, on this occasion, All India Balti Association was also formed and Kacho Shujat Ali Shah was appointed as the 1st president of the association.

source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / by Sabir Hussain / February 17th, 2023

Zohaib ‘Zo’ Qadri becomes first Muslim elected to Austin City Council

Amazing Feats, Business & Economy, Community Involvement / Social Issues, Leaders, NRI's / PIO's, World Opinion, , ,

INDIA / Austin (Texas), U.S.A.:

Indian American Zohaib “Zo” Qadri has become the first Muslim elected to the Austin City Council in Texas after winning 51% of the vote in last week’s runoff election against Linda Guerrero.

He will replace Council Member Kathie Tovo, who reached a term limit. Qadri is scheduled to be sworn in on Jan 6.

“Representation matters,” said Qadri, who will represent District 9 which includes downtown Austin, the UT Austin campus area, and portions of Central and South Austin, on the council.

“When I saw folks who looked like me — whether it be in the media or on the news — it was always in a negative light … a villain or the butt of a joke,” he was quoted as saying by KUT, Austin’s NPR station.

During the campaign season, Qadri gained a lot of support among students, and election results showed he polled well in and around UT’s campus.

“We wanted to make sure that every precinct, every neighborhood, every constituency was reached out to,” he said after winning the election on Dec 13. “Whether it be longtime Austinites or young folks who have just moved to the city, I believe everyone deserves to have a voice in City Hall.”

Housing has been at the forefront of every City Council race on Austin’s ballot this go-round — particularly in Central Austin’s District 9.


Qadri said he wants to accurately represent the majority-renter city, and tackle issues including the climate crisis, housing affordability, and public health and safety.

The first-born child of immigrants, Qadri moved to Texas at the age of 12 with his parents and two younger sisters, his website says. After deciding to follow in the footsteps of his mother who worked in a pathology lab and his father who was then an oncologist, Qadri began to pursue an education in science at the University of Texas at Austin.

He switched paths midway to study the structures of political decision-making. He received a Master of Public Administration degree from Texas State and a second graduate degree from Rice in Global Affairs.

Qadri worked on the political campaigns of Beto O’Rourke and Sen. Elizabeth Warren. A local activist and volunteer, he has worked with the Texas Homeless Network, Austin Latino Coalition, and No On Prop B. He also serves on the advisory committee for the Travis County Democratic Party.

source: http://www.americanbazaaronline.com / The American Bazaar / Home> Politics / by Arun Kumar / December 22nd, 2022

The incredible story of how East African culture shaped the music of a state in India

Amazing Feats, Arts, Culture & Entertainment, Community Involvement / Social Issues, Karnataka (under research project), NRI's / PIO's, World Opinion, , , , , ,

KARNATAKA / GUJARAT / INDIA:

The incredible story of how East African culture shaped the music of a state in India
Siddi children performing Dance Dhamaal in Ahmedabad in Gujarat, India. Courtesy Sayan Dey, CC BY-SA

The term Siddi refers to Afro-Indians – Africans who mixed with Indians through marriage and relationships. Africans crossed the Indian Ocean and arrived in India during the 1200s, 1300s and 1400s. They were transported by Islamic invaders and Portuguese colonisers as enslaved people, palace guards, army chiefs, harem keepers, spiritual leaders, Sufi singers singers, dancers and treasurers.

Today, the majority of Siddis are found in the west and south-west of India, in Gujarat, Maharashtra, Karnataka and Telangana states. As they settled, they preserved and practised their African ancestral sociocultural traditions – and also adopted local Indian traditions.

This interweaving of African and Indian cultural values gave birth to various creolised (mixed) food, music and spiritual practices.

As a diversity studies scholar, I have been researching Siddi culture for some time. Working within this community in Gujarat and Karnataka, I found that their creolised cultural practices emerged as a resistance to colonisation, racialisation and victimisation in postcolonial India.

My most recent research – which can also be seen in a new documentary – has focused on the music and dance performances of the Siddi community in Gujarat, called Dhamaals.

The story of Dhamaal performance traditions reveals the rich and complex mixing of cultures in a world shaped by human movement and history.

What are Dhamaals?

Dhamaal is a mix of Sufi and African (mostly East African) musical and dance traditions. It refers particularly to the spiritual practices of the Siddis of Gujarat.

The Siddis begin almost every Dhamaal song by blowing into a conch shell. This is often followed by the slow playing of East African percussion instruments like the musindo and the slow thumping of feet that marks the onset of the singing and dancing Dhamaals. The ritual of foot thumping is a crucial part of spiritual East African dance and musical traditions.

The Siddis are followers of Islam and arrived in India from Muslim communities in East and Central Africa. Dhamaals are performed in memory of their spiritual leaders, among them Bava Gor, Mai Misra, Baba Habash and Sidi Nabi Sultan. According to Siddi folklore they arrived from Ethiopia through the Nubian Valley, Syria and the Indian Ocean to the coast of Kuda in the Bhavnagar district of Gujarat.

Shipping line Shipping ports Railway line
Map: Usifo Omozokpea  Source: Sayan Dey  Created with Datawrapper

Usually, Dhamaal songs and dances are performed to celebrate the anniversary of the birth and death of spiritual leaders. They are performed in two ways – Dance Dhamaal and Baithaaki Dhamaal. The Baithaaki Dhamaal is performed in the sitting position and the Dance Dhamaal is performed in both sitting and dance positions.

During the performance of Baithaaki Dhamaal the focus is more on the lyrics and less on the musical instruments. During Dance Dhamaal the focus is more on the sounds of the instruments. These are often played in a frenzied manner and accompanied by frenzied dance movements. The spiritual songs that are sung during the Dhamaals are known as zikrs.

A mixing of cultures

The creole cultural aspects of Dhamaals are broadly reflected through the Swahili Creole language used to sing the zikrs, the Indian and African musical instruments used to perform them and the Afro-Indian body movements of Dance Dhamaals.

Historically, the Swahili Creole language in India emerged among the Siddis through the mixing of Kiswahili from East Africa with Gujarati, Hindi and Urdu languages from India. As an example, these are the lyrics of one zikr:

Ya bolo sabaya hua wey

Ya bolo sabaya hua wey

Hu sabaya

Salwale Nabi Sultan

This zikr is sung in the praise of Siddi spiritual leader Nabi Sultan, believed to have arrived in Gujarat from the Nubian Valley. The Swahili words that have been used are “hu” (a common expression of consent) and “sabaya” (meaning that everything is alright). The zikr means that with the blessings of Nabi Sultan no evil can befall the Siddis of Gujarat.

The incredible story of how East African culture shaped the music of a state in India
Siddis performing Baithaaki (sitting) Dhamaal in a shrine in Gujarat. Courtesy Sayan Dey, CC BY

The musical instruments used to perform the zikrs are East African percussion instruments. The musindo, for example, is a cylinder-shaped, two-sided drum from Kenya. The misr kanga is a small, funnel-shaped instrument from Ethiopia, containing small stones. The mugarman is a large, cylinder-shaped, one-sided drum from Tanzania. These are played along with traditional Indian musical instruments. These include the harmonium (a keyboard instrument) and the dholak (a two-headed hand drum). The intermingling of Indian and African musical instruments generates creole rhythmscapes which are traditionally African and Indian at the same time.

During the Dance Dhamaal, the hand and the body movements of the Dhamaal dancers in Gujarat are very similar to the Ngoma dancers of East Africa. The Ngoma dancers thump their feet and swing their arms sideways to the rhythm of drums. The Dhamaal dancers also swing their arms sideways, but the thumping of feet depends on the context of their dance. During religious occasions, for example, the foot thumping is slow. This is because the Siddis follow many spiritual aspects of the Sufi tradition. For Sufis, heavy and frenzied feet thumping is prohibited when worshipping spiritual leaders.

Transoceanic roots

These creolised musical and dance performances allow the Siddis in Gujarat to maintain their African ancestral practices. They do so in collaboration with Indian practices so that they do not forget their historical roots yet can respect local traditions at the same time.

Siddis performing Baithaaki (sitting) Dhamaal in a shrine in Gujarat. Courtesy Sayan Dey, CC BY

These creole practices have allowed the community to build a transoceanic identity (one which crosses the oceans). This is done in a collaborative, reciprocal and diverse way.

The Dhamaal tradition of the Siddis has socially, culturally and economically empowered the community as well. Several community members, through the assistance of government and private organisations, travel across India and the world to perform at cultural festivals. This encourages the Siddis to share their creolised cultural values across the globe.

This in turn invites audiences to consider history through an interracial and intercultural lens.

source: http://www.theconversation.com / The Conversation / Home> Global / by Sayan Dey, University of Witwatersrand / February 03rd, 2023

Haryana boys led first mutiny of World War I

Amazing Feats, Community Involvement / Social Issues, First War of Independence 1857 / Naval Mutiny 1946 / Others PreIndependece (wef. July 27th, 2022), Freedom Fighters (under research project), Indian Muslims in World War I and II (wef. July 09th, 2022), Martyrs of the Nation, World Opinion, , , , , , , , , , ,

HARYANA:

Chandigarh :

The first mutiny of World War I was led mostly by young men from villages of Hisar, Rohtak, Meham and Gurgaon districts of Haryana. The Singapore Mutiny, which is known as the first mutiny of WW-I and left an indelible  mark on India’s freedom struggle, started on February 15, 1915. It was led by Muslim soldiers who belonged to British army’s 5th Light Infantry Brigade.

Even as the world observes the centenary of the Great War, the sacrifice of these soldiers has been all but forgotten as most of the soldiers and their descendants migrated to Pakistan after Partition.

The brigade mainly comprised Rajput Muslims and Pathans and had been sent from Madras to replace the Yorkshire Light Infantry in Singapore. They reached there in October 1914 and were to leave for Hong Kong in February. On the day of embarkment, a rumour spread that they were actually being sent to Turkey and would have to fight Muslims there.

Singapore Mutiny shook the foundation of British rule in Asia

A rumoured triggered the Singapore revolt. The sepoys killed British officers and seized ammunition. The mutiny went on for 5 days. Eight hundred Indian sepoys of the British army killed 47 British nationals; 200 sepoys faced court martial;  73 were given a range of punishments.

As many as 41 sepoys were shot by a firing squad in front of 15,000 spectators at Outram Prison in Singapore.

In his book “The Mutiny in Singapore”, author Sho Kuwajima has argued that the mutiny not only caught the British off-guard but also shook the foundation of British rule in Singapore and forced the British to reconsider their strategy in Asia.

“The mutiny had a great impact on India’s freedom struggle. Freedom fighters, including Ghadarites were vindicated when finally in 1946, the British decided to leave following the naval revolt of February 19, 1946 when they felt that their protective shield, the armed forces, had itself turned against them,” said historian Malwinder Jit Singh Waraich, who has penned a number of books on the freedom struggle.

Four of those executed in public were from Jamalpur (Hisar), three from Jatusana (Gurgaon) and two from Balyali (Hisar).  According to Phul Chand Jain’s Swatantarta Sainik Granth Mala, most of these people belonged to Jamalpur, Paten, Balyali, Kirawad and Balliya Ali in Hisar; Jatusana, Karmpur and Kheri Nangal in Gurgaon; Garhi, Kani and Kahnaur in Rohtak. One sepoy each was from Muzaffarnagar in Uttar Pradesh, Karnal and Nabha in Punjab.

“These villages were gripped by violence of Partition, so, there is not much trace of their memories now,” says documentary filmmaker Daljit Ami, who is making a film on the Singapore Mutiny and has visited these villages a number of times. In the course of his research, he came across just one man who had heard about these heroes and their Haryana connection.

According to historians, the Singapore Mutiny was followed by the Russian soldiers’ mutiny in 1917 and a series of mutinies in the French armies.

source: http://www.timesofindia.indiatimes.com / The Times of India / Home> News> India News / by Sarika Sharma / TNN / July 05th, 2014

Battle of Malegaon: The Maratha army’s Muslim Heroes

Amazing Feats, Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Freedom Fighters (under research project), Leaders, Martyrs of the Nation, Uniquely Indian - Inter Faith (wef. February 08th, 2023), World Opinion, , , , , , , ,

Malegaon (Nashik District) , MAHARASHTRA:

At the Battle of Malegaon, Muslim soldiers in the Maratha army defied the British army for a full month when they had no hope of victory as the Chhatrapati and Peshwa had already surrendered.


These battles, says Colonel Anil A Athale (retd), are in contrast to the colonial mindset driven narrative of Muslim separatism.


The current politics of both communities ensures that the heroes of Malegaon — or for that matter personalities like Ibrahim Khan, who led the Maratha artillery at the battle of Panipat in 1761 — are forgotten.

IMAGE: The Malegaon fort. Kind courtesy: Wikipedia

On January 1, 2018, the bicentenary of the defence of Koregaon by a small British force — that had a number of Mahar troops — was observed with great fanfare.

The British — the victors in the third Anglo-Maratha war — erected a pillar to commemorate the event.

During the same war, Muslim troops of the Marathas defied British forces for a full month from May 15, 1818 to June 13, 1818.

Since the Marathas were on the losing side, this saga of bravery was obliterated from history by the British.

As we approach the bicentenary of that event it is time to remember the brave soldiers of the Maratha army who continued to fight even when they had no hope since the Chhatrapati had already been captured by the British and Poona and Satara were under British occupation.

The loyalty to the Maratha flag by its Muslim soldiers even in a hopeless situation deserves to be remembered.

My own research in 1990 began with a question posed by the late Major General D K Palit, a military history scholar of repute.

The question he posed was this: How is it that the Marathas — who spiritedly fought a 22 year-long guerilla war against the mighty Mughal empire — succumbed to the British without a fight?

It is this quest for truth that led me to research the story of the Anglo-Maratha struggles of the 18th and 19th century.

The Battle of Malegaon fought in May-June 1818 was the last major attempt at resistance by the Marathas.

On May 15, 1818, a brigade strength force under Lieutenant Colonel A MacDowell reached the vicinity of Malegaon fort.

The British expected that this show of force would be sufficient to overawe the defenders of the Malegaon fort.

The British were in for a nasty surprise.

In response to summons to surrender, the defenders fired on the British camp leading to panic.

The quadrangular fort of Malegaon is located near the bend in the Musam river so as to cover two side of the fort, Malegaon town being on the other sides.

The fort had two lines of defence built of masonry surrounded by a seven feet wall and a 25 feet deep 16 feet wide ditch.

The outer wall had watch towers built of mud and stone. The inner fort or the citadel was 60 feet high with 16 feet wide ramparts.

On May 16, Colonel MacDowell reached the west bank of the river and began work to erect barriers of breastwork to deploy guns for the final assault.

At 8 am the British began bombardment of the fort with 20 guns, an assortment of 12 pounders (the biggest calibre gun then in India), 8 pounders and mortars.

The defending soldiers sortied out of the fort, destroyed the batteries and killed two British officers and several soldiers.

At the same time 7 guns from the fort opened devastating fire on the British lines on the west bank of the river.

The ding dong battle continued for six days.

On May 22, after particularly heavy shelling from the fort, the British were forced to abandon the breastwork for the guns and retreated.

On May 26, the British — through constant bombardment — succeeded in creating a breach in the inner wall of the fort.

The next day the British launched a three pronged attack after a bombardment lasting nearly two hours.

One column was led by Major Greenhill and consisted of a native battalion of 1,000 soldiers with 100 Europeans to directly go into the fort through the breach.

Another column of 800 sepoys under Lieutenant Colonel Stewart crossed the river downstream to outflank the fort from the west.

The third column consisting of 300 sepoys and 50 Europeans under Major Macbean went towards the river gate.

Each column had pioneers with tools, mines and ladders to tackle the fortification.

But the defenders of the Malegaon fort proved equal to the challenge.

The attacking British were met with a hail of bullets and gunfire. The attempt to scale the inner wall failed. Many of the engineer officers leading the attack suffered injuries.

Both the columns led by Majors Greenhill and Macbean were ordered to withdraw.

Only Lieutenant Colonel; Stewart’s column met with some success and he occupied part of the town.

The stalemate continued till June 4.

On that day another column under Major Watson arrived from Ahmednagar with a battalion of native infantry and a large number of siege guns.

For nine days, till June 13, the fort was subjected to heavy bombardment by the British guns.

On June 13, at 3 pm, the fort garrison accepted surrender and the Union Jack was hoisted in place of the Maratha saffron jari patka flag.

The next morning the garrison of 300 men marched out of the fort and surrendered their arms.

The British strength at Malegaon numbered over 2,000 troops. During the battle the British casualties numbered 11 officers and 220 soldiers (killed or wounded).

Thirty Maratha defenders died while 60 Maratha soldiers were wounded.

The British record states that in the end they used 36 guns, fired over 8,000 shells and used 35,500 pounds of gunpowder.

The British were so impressed with the valour and chivalry of the defenders that they permitted the surrendered soldiers to keep their daggers.

Historian N C Kelkar notes in his Marathi book Marathe ani Ingraj that at one stage the desperate British sent a message to the Muslim soldiers of the Maratha army that since the Chhatrapati had already surrendered, they should do likewise.

The doughty defenders replied that they were indeed aware that their king was in British captivity, but they were yet to receive instructions from him to surrender and therefore would keep fighting.

The devotion to duty and loyalty to their king was of the kind seen later only during World War II when many Japanese soldiers continued to fight even after Japan surrendered.

There is neither any victory pillar nor are the names of these brave soldiers engraved anywhere.

Even two hundred years after the event and the departure of British 70 years ago, the Muslim heroes of battle of Malegaon remain unknown, forgotten and unsung.

Two hundred years ago, the third Anglo-Maratha war fought in 1817 and 1818 ended in the Maratha Chhatrapati and Peshwa (prime minister) surrendering to the English.

After having defeated the Holkars and Shindias in early 1817, the British turned to the conquest of Maharashtra proper.

The full story of the Maratha struggle with the British has for long been swept under the carpet. In its place a modern myth of the British having directly taken over India from the Mughals or accidently acquired an empire has gained currency.

Ignoring the Marathas and their role in ruling most of north and central India was part of the grand colonial project of disinformation that sought to then play up Mughal-Rajput rule.

I recall an interesting news report some years ago, datelined Aligarh, where an Aligarh Muslim university ‘scholar’ had discovered that a major battle between the Marathas and the English had indeed taken place in Aligarh in 1803!

The worthy had, of course, never heard of the second Anglo-Maratha war that took place in 1803-1804 with battles at Delhi, Lassawari near Agra, Aligarh, Shekohabad etc.

The British had sound reasons to whitewash the Maratha period of our history.

Since the Marathas formed a formidable alliance with the Muslims, Jats and Sikhs in resisting the British, they posed a potential threat.

The distortions continued post-Independence as writing and teaching history was hijacked by the left-leaning Delhi elite. But those who ignore the Maratha or Sikh epoch fail to answer a simple question.

The Marathas fought three wars with the British, so did the Sikhs, the Gorkhas and Tipu Sultan in the south. Is there any mention of the Anglo-Mughal wars, even in the doctored historical narrative?

Note: The information about the Battle of Malegaon is based on a British Indian Army General Staff Publication (Simla 1910), Maratha and the Pindari War pages 89-91.

Colonel Anil A Athale (retd) is a military historian. This article is based on extracts from his forthcoming book, The Story of the Mighty Marathas and their Empire.

source: http://www.rediff.com / rediff.com / Home> News / by Colonel Anil A Athale (retd) / April 10th, 2018