Category Archives: World Opinion

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

The Forgotten Heroes of Malegaon

Amazing Feats, Community Involvement / Social Issues, Freedom Fighters (under research project), Martyrs of the Nation, World Opinion, , , , , ,

Malegaon (Nashik District) , MAHARASHTRA:

At most of the places in the country, the names of the martyrs have been put on specially constructed Memorials. But the Memorial in Malegaon is still waiting for the names of the seven martyrs to be written over it.

“I have always wondered how, the Muslims and the Hindus together, had decided to set a Mandir on fire”, said Dr. Iftekhar Ansari recalling the incident when on April 25 in1921, the Malegaonians set the Pophale Mandir on fire where, Bhaskarrao, the PI and Incharge of the only Police Station in Malegaon was hiding. He was ultimately killed by the people. A Muslim Constable was also killed in the same uprising.

He further said, “It demonstrates not only the harmony with which the Malegaonians were living then, but also shows their eagerness for the country’s freedom. For them, the freedom was above everything, even their religion. In fact, Hindus and Muslims, except few from both the communities as was the case everywhere, had demonstrated a rare unanimity during the whole struggle. I believe if it was a Mosque, a Gurdwara or any other place, it must have met with the same fate.”

Agreeing with Dr. Iftekhar, Ramzan Painter 74, who has collected more than hundred-years of the city records added, “A confirmed account of the exact situation during 1921, clearly suggests the harmony with which people were living.” Mentioning the name of Balu Shah, owner of the first newspaper in Malegaon and a prominent figure of that time who was actively involved in the whole movement with the Muslims, he added, “And who can forget the contributions of Advocate Tatya Khare and Gadgil Wakeel, who remained at the forefront in establishing a separate court in Malegaon.”

“I have always wondered how, the Muslims and the Hindus together, had decided to set a Mandir on fire”

But, as it had done at several other places in the country, the British Police registered the whole incident as rioting and hanged the upfront leaders of the uprising in Yeroda jail. However, after the independence in 1947, the State as well as the Central governments, mentioned the historic event of April 1921 as part of the freedom struggle and included the names of the seven martyrs in their gazettes with due respects. Also, when the Parliament passed a resolution for the construction of a Memorial of similar shape everywhere in the country and to put the names of the martyrs on them, a Memorial was also built in Malegaon.

However in Malegaon, unlike other places in the country, the names of the martyrs have not been put on the Memorial till now. Interestingly the civic body, despite passing many resolutions in its general meeting for putting the names of these martyrs on the Memorial, has also not cared for doing so.

And as if it is not enough to dishonor these martyrs, every year on Kranti Diwas when officials gather everywhere near these Memorials for offering their tributes, in Malegaon, no one cares to honor these martyrs.

source: http://www.ummid.com / Ummid.com / Home / by Aleem Faizee (headline edited)

Bohra community leader gets top honours

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INDIA :

President William Ruto awards the spiritual leader of the Dawoodi Bohra community Syedena Mufaddal Saifuddin on Monday.[PCS]

His Holiness Syedna Mufaddal Saifuddin, the leader of the worldwide Dawoodi Bohra community, was among 460 people who were feted by President William Ruto on Jamhuri Day.

Saifuddin received the most prestigious award ​of the Order of the Golden Heart for his philanthropic contributions across the world, including in Kenya.

He was among the leaders invited by President Ruto to this year’s celebrations on Monday.

https://www.youtube.com/watch?v=OxGgOs4EnTE&t=2s

Speaking during the ceremony at the State House, the president thanked Saifuddin for supporting the government’s low-cost housing initiative as well as the ongoing drought relief efforts.

“We are collaborating with the Dawoodi Bohra community to build low-cost houses to address challenges facing low-income earners, especially in the informal settlements,” said Ruto.

Bohra community has established affordable houses in Athi River and Rongai.

The President acknowledged the role of Saifuddin in philanthropy across the world and his leadership role in fostering inter-faith dialogue.

Saifuddin joined the list of eminent personalities who have previously received the highest award in Kenya for their exemplary work.

Others include Uganda President Yoweri Museveni, former President of Liberia Ellen Johnson Sirleaf and the Aga Khan Shah Karim al-Husayni. 

Saifuddin was previously presented with the Chief of the Order of the Golden Heart award during the inauguration of Aljamea-tus-Saifiyah’s Nairobi campus in 2017, the third campus of the Dawoodi Bohra community’s educational institute. 

The award was in recognition of his efforts for the cause of education and literacy. The campus, inaugurated by former President Uhuru Kenyatta, offers higher secondary, undergraduate and postgraduate studies to more than 900 students from 24 countries in various disciplines.

In efforts to restore indigenous tree species, the Bohra community’s spiritual leader donated 76,000 seed balls to Kenya in 2019, which were planted near the Amboseli National Park to mark his 76th birthday.

The East Africa region has more than 10,000 community members and Kenya is home to about 5,500, mostly concentrated in Nairobi and Mombasa and a smaller population in Nakuru, Malindi, Lamu, Kisumu, Eldoret and Kitui. 

Saifuddin is expected to meet the community members and deliver sermons in the course of his visit.

source: http://www.standardmedia.co.ke / The Standard, Kenya / Home> National / by Jacinta Mutura / December 16th, 2022

Turkey-Syria earthquake: Indian-origin businessman/philanthropist Dr.Shamsheer Vayalil donates Rs 11 crore for victims

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KERALA / Dubai, UAE:

The United Arab Emirates-based entrepreneur/ philanthropist who hails from Kerala donated Rs 11 crore to help relocate the victims of the earthquake that hit Turkiye and Syria last week, killing tens of thousands.

An earthquake ravaged Turkey.
An earthquake ravaged Turkey

Indian-origin businessman Dr Shamsheer Vayalil, who is the founder and chairman of Burjeel Holdings, has donated Rs 11 crore as an aid for the victims of the earthquake that hit Turkey and Syria, killing tens of thousands last week.

The United Arab Emirates (UAE)-based entrepreneur/ philanthropist who hails from Kerala donated Rs 11 crore to help relocate the quake victims. The fund will be used to relocate those who have lost their homes and rehabilitate victims and families, the VPS Group, owned by Shamsheer Vayalil, informed.

Vayalil has said that the amount has already been handed over to the Emirates Red Crescent, which is carrying out relief efforts in the region.

“The fund will be used to support rescue efforts by providing medicine and other supplies, relocating those who have lost their homes, and rehabilitating victims and their families,” the VPS group, which owns the super-speciality VPS Lakeshore Hospital in Kochi, said in a release.

“This donation is part of our ongoing efforts to provide assistance to the relief work. My heart goes out to all affected by the devastating earthquake, and I hope this contribution will support their needs,” Vayalil said.

Thousands were displaced after a 7.8-magnitude earthquake struck the region on February 6, killing more than 34,000 people.

(With inputs from agencies)

source: http://www.moneycontrol.com / Money Control / Home> News> World (headline edited) / February 14th, 2023

Muslim freedom fighters to be remembered on Republic Day

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INDIA:

Mandi Ahmedgarh :

With an intent to highlight the role of Islamic leaders in the pre-independence freedom struggle, a group of Muslim youths have decided to organise a function on the occasion of Republic Day, during which sacrifices of unsung heroes from their community would be highlighted.

Besides organising an elaborate programme after unfurling the Tricolour at the Dehliz Chowk on January 26, the enthusiasts will also install banners displaying portraits of more than 20 prominent Muslim freedom fighters at various locations.

The organisers say the gesture will motivate Muslim youths of the region to come forward and play active in nation building, irrespective of their political, social or religious allegiances.

Zeshan Haidar, the convener of the scheduled event, said youths from various Muslim organisations of the area had been roped in to work in tandem for restoring the lost glory of leaders from their community, who had made supreme sacrifices in struggle against the British Government and played a major role in getting freedom for the country.

“Unfortunately, successive governments have failed to recognise the contributions of Muslim leaders in the freedom struggle and a majority of Muslim freedom fighters and martyrs have remained unsung during functions held to celebrate national events such as Republic Day and Independence Day,” Zeshan Haidar said, adding that these names were also missing from history books.

The enthusiasts have shortlisted names of about 100 Muslim leaders of pre-Independence era and portraits of 20 from them will be displayed in the region.

Maulana Shah Abdul Qadir Ludhianvi (grandfather of Shahi Imam Punjab Maulana Usman Ludhianvi), Zakir Husain, Begum Hazrat Mehal, Maulvi Ahmadullah, Abadi Bano Begam, Ashfaqulla Khan and Husain Ahmed Madni were cited among more prominent Muslim freedom fighters whose portraits figure on the proposed banners.

source: http://www.tribuneindia.com / The Tribune / Home> Ludhiana / by the Correspondent, The Tribune / January 24th, 2023

Waris Shah at 300: Unremembered, uncelebrated

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Uniquely Indian - Inter Faith (wef. February 08th, 2023), World Opinion, , ,

PUNJAB (BRITISH INDIA):

Waris Shah’s 300th birth anniversary on January 23 may have gone unnoticed, but the Sufi poet’s magnum opus — a narrative of threatened love in a space governed by unbending socio-religious norms — still finds huge resonance. He remains, by far, the most important Punjabi qissakaar.

A sketch by Imroz.

I FIRST heard the name literally in my infancy. In the semi-refugee colony where I grew up in Delhi, I recall faint invocations of this name, Waris Shah. It must have been in the late 1950s.

The streets of Naiwalan were now full of people who had been displaced from the multiple regions of Punjab during the Partition of 1947. They spoke different dialects and were not always comfortable conversing with people from other regions.

Waris Shah’s tomb at Jandiala Sher Khan in West Punjab, Pakistan. Courtesy: Saif Tahir

There were a few culturally uniting features though. For the young, the great unifier was the Indian film music and All India Radio. For the rest, there were the gurdwaras and the unbroken chain of Gurbani recitation, and singing on the one hand and the rare but energising jagrata gatherings on the other. The Muslim presence had nearly been wiped out from the cultural imagination of the Punjabis, who had been thrown into alien lands full of unfriendly sounds. However, the feminine work culture had retained an inherent link to a past. Early morning, my mother and foster grandmother would recite verses from Guru Granth Sahib under their breath even as they went about setting up the house for the day ahead. Most prominently, we would overhear Baba Farid being mentioned — from whom the Sufis had drawn much of their local identity. That was one side of the story. The other was Farid’s formidable presence within the field of language from where all Punjabis drew their ethical core. The very grain of their existence would wake up to his ‘dar derveshi’.

The hujra(small room) at a mosque in Malka Hans, (erstwhile Punjab now in Pakpattan, Pakistan), where Waris Shah composed ‘Heer’. The wall shows the opening couplet (translation above) of the Sufi poet’s epic work. Photo courtesy: Muhammad Imran Saeed

Outside of this religio-cultural space, there were two Muslim poets that, as children, we heard on almost a daily basis: Baba Bulleh Shah and Waris Shah, who could well have been near contemporaries, separated as they were by nearly 40 years of age difference. I wonder if the two ever met, especially as both shared a fiercely transgressive spirit.

Waris Shah’s 300th birth anniversary, which fell on January 23, went unnoticed on both sides of Punjab. That the State is past caring is a no-brainer, but how could the community of litterateurs forget the day?

Waris Shah was born in Jandiala Sher Khan of Sheikhupura (now in Pakistan Punjab) at a time when the Mughal empire was showing early signs of disintegration. There was, hence, an abounding atmosphere of increased repression and latent rebellion all around. Waris grew up as an orphan. He is said to have been a keen observer of the ordinary life — a fact to which his magnum opus bears testimony. He remains, by far, the most important qissakaar of our language and among the finest across the globe.

People sing verses of ‘Heer’ near Bulleh Shah’s mazaar in Kasur, Pakistan. Amarjit Chandan 

There were a few editions of Waris Shah in Gurmukhi and Shahmukhi in our library, which I was unfortunately not able to read as I went to a Hindi medium school. However, there was one particular passage from ‘Heer’ — “Doli charhdeyaan maariyaan Heer cheekan” (Ascending the palanquin, Heer cried out bitterly, complaining) — which was repeatedly played on the radio and which initially seemed to catch everyone’s attention. The singer happened to be the iconic Asa Singh Mastana, who was more than an acquaintance of my father and had visited us a few times in the 1960s. His arrival was always greeted with excitement. Those were the days when I heard Waris Shah being mentioned in almost axiomatic two-liners that the wise and elderly would often use to clinch an argument…

It was much later in life that I heard Mastana singing a passage from ‘Heer’, where this newly married rebel of a girl named Heer pours her heart’s pain out to her father before being put into the palanquin and ceremoniously sent away to her husband’s home. This singing seemed as much about forced exclusion as the pain and suffering the refugees had experienced as part of the exodus from their homeland from which they had not quite recovered.

_______________

Kehi Heer di tareef kare shayar:
Matthe chamakda husn maahtab da ji…

How does the poet praise Heer:

Her crown shimmers like the beauteous moon…

A Couplet from Heer

Begin by remembering the Cosmic Self

Who created the world in the image of love

He began first by Himself falling in love

The Prophet Nabi Rasool is His beloved

Opening Couplet from Heer

Aashiq, bhaur, faqeer te naag kaale/bhaajh mantron mool na keeliye ni

Lovers, bumblebees, faqirs and king cobras cannot be tamed without special spells

A Couplet from Heer

__________________

The song was unlike any other I had heard as a child. The melody unfolded in a slow, languorous narration. It had a feel of haunting simplicity that encouraged many of us to try it out in the seclusion of our houses. However, things became a little complex when within the same slow rendition, there arose a sudden burst of fast, quivering, high notes around a single word, or even a lone vowel sound. It was like an unexpected gush of turbulence in the otherwise gently flowing waters. This melodic surge returned equally suddenly to its sedate narrative core, but by now the maelstrom of emotions that had been stirred moved the young and old to look deeply into what had hit them.

Women often cried as the poetic narration took off in musical notes. Men, too, were visibly moved even if they soon recovered their wits to make parodies of these verses to restore their somewhat damaged masculine ego back to health. Many years down the line, when I became a little known as a singer, the impassioned audiences would still persist with requests to sing Heer’s heartbreaking send-off, even if that passage had by then been declared as an unacceptable interpolation.

‘Heer Waris’ stood out as an emotive link to our erased folk memory. The poetic thread ran through an incredibly detailed landscape of a people’s life — their mornings, evenings and nights; their work cultures; their rites of passage; their undying bonds, desires and envies; their transgressions of the social, religious and gender codes; their masquerades. No other poet had been able to embark upon such a vast cultural map with a comparable poetic intensity and masterly conviction. Through his qissa, one could enter the playful piety of playful hamds (Odes to the Almighty) and manqabats (Odes to the Dervishes) of the Punjabi Sufis; the spaces of longing through the lived carnivals and heartbreaks of the ordinary lives; thus, the Punjabi qissakari tradition would come alive spontaneously and with unmistakable signs deep of yearning, despite the unexpunged ghosts of Partition. Thanks to Waris Shah, we were still the people that we once were… Heer-Ranjha’s tale of almost willed displacement in languorous pursuit of love, as against the forced exodus of the people, had its lasting lure. There was still hope for a creative resurgence of a community of people who had walked through the inferno of 1947 and lost the rhythmic beat of celebration and had fallen into a litany of pain…

I walked across the other part of Punjab primarily through how ‘Heer’ was rendered by a range of iconic singers and how it had been received by both the ordinary folks and the cognoscenti. The sheer experience of being exposed to such an incredible range of styles and diverse grain of voices was a heady experience. To begin with, I was introduced to Tufail Niazi Saab’s rendition by a non-Punjabi and my dearest friend, the late Safdar Hashmi. Tufail Saab is, in fact, the reason why I took to singing beyond the anonymity of my house. Listening to his singing, I understood why ‘Heer’ demanded a melodic narration without the support of percussions. Both he and Inayat Bhatti Saab would interrupt their singing with ready dialogic wit and commentary. I heard the distinct flavours of their dialects from Doab and Gujarat interacting with the poetic registers of Waris Shah’s Majhaili. This was quite unlike the ‘Heer’ I had heard in our part of Punjab. This also became a way of recovering a lost cultural selfhood that the unfortunate Partition had buried so insensitively. Through ‘Heer Waris’, I was able to significantly break down the uneasy gap that had created a tangible ‘other’.

Much later, when I was gifted an audio tape of ‘Heer Waris’ rendered by the matchless Sharif Ghaznavi by Ajoka Theatre’s Shahid Nadeem, I felt nearly ready to take the narration of ‘Heer Waris’ on to public platforms. It was the time in the late ’70s and the entire following decade when nothing was making sense anymore. The State and the ideologues of a particular persuasion were engaged in a fiery exchange. For me, the singing of ‘Heer’ by Waris and the Kaafis of Baba Bulleh Shah sublimated into cri de coeur and eventually an act of faith. The melody, its projection and its interpretations on stage were beginning to change, especially as the real stakes of existence were getting increasingly intractable and no longer easily resolvable. Waris’ text was coming out of a limited cultural interiority to now address larger anxieties all across. This was approximately the time when I heard Rabbi Shergill’s angry outpouring to the so-called neutral letter writer about his grievously wounded love. As Bob Dylan would have put it, ‘The times they are a-changin’…

— The writer is a composer, musician

source: http://www.tribuneindia.com / The Tribune / Home> Features / by Madan Gopal Singh / February 27th, 2022

Exhibiting a way of life

Arts, Culture & Entertainment, Community Involvement / Social Issues, Karnataka (under research project), Museums, Libraries (wef. April 16th, 2022), Travel & Tourism, World Opinion, , , , , , , , , ,

Bhatkal, KARNATAKA:

A museum in Bhatkal is a treasure trove of Nawaiti culture and heritage.

Ajaib Shabbir with a writing desk which also acts as a jewel box  | Subhash Chandra NS

Bhatkal (Uttara Kannada):

There stands a heritage building in Bhatkal. This 150-year-old edifice is home to a very unique museum. Within its halls is a trove of artefacts, which visitors want to touch and feel. But Ajaib Shabbir stands guard with his eyes roving around, warning people against doing so. “Do not touch anything! Just look at them,” he repeats every now and then, concerned about the safety of the property. In the museum is the collection of a community’s culture, that of the Nawaitis.

The old house — a unique Nawaiti museum — was opened by the Navayathi Mehfil. On entering, visitors are greeted by a replica of an old boat with a mast. On entering another room, there are old brass, porcelain, and other artefacts made of tin and iron. Just below the high-beam lamps, hang at least two dozen lanterns collected over a hundred years.

“These have been collected from various people in Bhatkal, who have preserved them like treasure. I requested them that these be displayed in a museum and they obliged. Many families like those of Damudi Abdulla and Saeed Shoupa, and others, donated their collections. A few even lent them,” says Shabbir, whose brainchild is this museum.

Pointing out to some of the lanterns, he says these were our means of lighting before the advent of electricity in Bhatkal, sometime in the 1960s. Then turning to a visitor, he describes a writing desk nearby, saying, “This would act as a writing desk and a jewellery box. It’s a 100-year-old design. You can hide your valuables and lock it, and then cover it with materials for writing to use as a desk.”

Moving on, there are areca cutters, hookahs, and coconut graters in designer brass, which look like they are from another era. Explains Shabbir: “The use of these tools in households stopped several decades ago… Maybe when I was a child. These are all very valuable.”

The porcelain products displayed at the museum are among his most valued possessions, and he reminisces how his forefathers collected them from various places. Lifting one of the exhibits, he says, “This plate is from Holland. It was in the possession of a family here.” He adds, “We have materials from Italy, Yemen, England and other European countries, contributed by various families. We are all proud of them,” he says.

Large copper pots, both carved and uncarved, pans, kettles and other products are displayed too. The latest exhibit to join the collection is about 50-years-old, while the oldest is at least 150 years. “We do not look at our exhibits as old articles. They are aimed at explaining how we lived in our past, and the place we came from. That’s why we placed a replica of the ship in which legendary historian Ibn Batuta came to Bhatkal. We consider him as our pioneer,” said businessman and philanthropist Jaan Abdul Rehman Motisham.

Replicas of several old mosques have also been highlighted in the museum. One of the mosques, said to be the second oldest in the country, has undergone several changes except to crucial parts inside, and in its dome.

“These are some replicas of old mosques, how they were in the days gone by,” he says, adding that this museum is a symbol of co-existence as both Muslim and Jain communities have been living in harmony here. Likewise, the Basti constructed by Chennabhaira Devi, the queen of Gerusoppa, is a living holy spot where the devout come and worship.

Preserving culture

The Navayathi Mehfil, which began the museum, came into existence 20 years ago, with an aim to preserve Nawaiti culture, language and social life. The language spoken by the community is a unique mix of Marathi, Urdu and Konkani.

Communal harmony

Nawaitis share a special bond with the Jain community, and both have coexisted in Bhatkal for centuries. According to studies, Nawaitis claim that they have a 1,400-year-old culture. Accordingly, they came with horses for trade and immediately liked Betkal (the name for ancient Bhatkal), the place where they landed. According to Ajaib Shabbir, their culture matches with Yemenis, Arabs and Jains. They consider Ibn Batuta, the great traveller who visited the court of the Vijayanagara Rayas, as their pioneer.

source: http://www.newindianexpress.com / The New Indian Express / Home> Good News / by Subhash Chandra NS / Express News Service / February 05th, 2023

Nooshin Al Khadeer’s journey from aggressive competitor to U-19 Women’s World Cup-winning coach

Amazing Feats, Karnataka (under research project), Leaders, Sports, Women/Girls(since May26-2021), World Opinion, ,

Kalaburagi, KARNATAKA:

Nooshin’s restless will to compete helped her transition from an elite player to an elite coach.

While Nooshin was looking for a breather, she is getting to experience what it feels to be part of a team that became the first women’s team to bring an ICC title home – a completion of a well-deserved redemption arc. (Special Arrangement)

Nooshin Al Khadeer hasn’t even had the chance to put her feet up and enjoy a brief break. Being the head coach of the India Under-19 women’s team, the last few months have been busy in every sense. Be it a preparatory camp at the NCA, a bilateral series in Vizag, or a preparatory camp in South Africa, Nooshin was at the forefront of everything. The reward: India getting their hands on the inaugural Under-19 World Cup trophy on January 29, defeating England in the final.

While Nooshin was looking for a breather, she is getting to experience what it feels to be part of a team that became the first women’s team to bring an ICC title home – a completion of a well-deserved redemption arc. Nooshin was, in fact, the final Indian batter to have gotten out in the 2005 Women’s ODI World Cup final against Australia, giving the Aussies the fifth of their seven titles.

pix: @NooshinKhadeer

After landing in Mumbai, she left for Ahmedabad, where the BCCI felicitated the team, before taking the next flight to Ranchi to be part of the Railways team at the ongoing Senior Women’s One-Day tournament. “After winning the title, I told the team it is just the start. And even some of the players feel the same way. So it is important to get down to business straightaway,” Nooshin tells the Indian Express.

Those who know Nooshin up close attribute this dedication and hardwork to her success. Be it Vinod Sharma, who was the head coach of the Railways team she represented for long, her India teammate Punam Raut, or her long-time friend and teammate Mithali Raj, all have a common thing to say: “She was destined to be a coach.”

Lessons in patience

There was, however, one thing Nooshin still had to take care of before charting her path as a coach.

“She was an aggressive player who always wanted things to work out on the field. But you can’t have the same trait as a coach,” Mithali says of her friend. “When she decided to get into coaching, it was something we had a conversation about. When you are a coach, you are not only coaching the seniors, but you also have to coach youngsters, and you need to develop patience. She worked hard on that. That is her biggest transformation,” she adds.

A key part of developing that patience started when Nooshin moved to Hyderabad, where she began her coaching stint with the Under-16 side for two years before moving to the Chhattisgarh senior side.

“I would say I never rushed into coaching saying ‘look I’m an Indian player and I’ve contributed for so long, I have to take up a senior side.’ I wasn’t eligible for it. I wanted to get through the levels — Level A, and B,” Nooshin said.

“Playing and coaching are two different roles. This is a totally different profession, and I’m glad that I understood that early in my life. I took up Chhattisgarh because I wanted to test myself, especially my patience. Coaching needs calmness and patience because I really had to go down to their level, explain things, and build a team,” she added.

Nooshin was, in fact, the final Indian batter to have gotten out in the 2005 Women’s ODI World Cup final against Australia, giving the Aussies the fifth of their seven titles. (Special Arrangement)

As Chhattisgarh did well by making it to the knockouts, her employer Railways would come calling. For a team that is known to win silverware, they had just lost two big titles, and as they pressed the reset button, they came calling for Nooshin. “I had no choice but to take that because I still had a contract running with Chhattisgarh. But since it is the institution that I work for, I took it up as a challenge.”

It is at Railways that Mithali would first see a different Nooshin. The aggressive player, and one who didn’t hesitate to speak her mind, was long gone. “When she came to Railways, I could see she was not Nooshin, the player I knew. Standing in front of us was Nooshin, the coach. And that is when I started to trust her and we started having a lot of conversations about my batting, the team and a lot of other stuff,” Mithali says.

Understanding people

The smooth transition is also a reflection of how Nooshin was quick to adapt. According to her Railways coach Sharma, she has always had leadership qualities, and was especially good at communication. In a simple sense, she was a very vocal player, who wasn’t hesitant to share her views even when some of her senior players chose to stay mum.

“I’m a chatterbox, and I talk to everyone and anybody. To understand people, you need to know them, and the only way I can know someone is if I talk to them. There are 15 different players in the team and each one is different. So reading them is not easy.

“I talk to groundsmen, guys who carry water to the field, because it helps me improve my communication. I get to understand a lot of things by talking to them. For someone to open up, you should make them comfortable and I think I have that natural capability to communicate well,” Nooshin says.

For a player who hung up her boots on March 16, 2012, she hardly had a break. While most players would have preferred to stay away from waking up early and hitting the ground, Nooshin was back on the ground in a fortnight. “On April 1, I was at a coaching camp in Hyderabad,” Nooshin says.

Mithali feels there was a reason for it as well. “I wasn’t surprised that she took up coaching. The way her career ended, she felt there was unfinished business. She wanted to give back to the game. She thought she could do something through coaching. And she worked very hard for it. Whenever I called her, she would be on the ground,” the former India skipper says.

“Look I could have been a selector or completed five years and be eligible to become a match referee. But that isn’t me. I wanted to give something back to the game, even 20 percent of what I learned. Why was never a question, but I never thought I would come this far,” Nooshin says.

source: http://www.indianexpress.com / The Indian Express / Home> Sports> Cricket / by Venkatar Krishna R / February 07th, 2023