Monthly Archives: February 2023

Relook at a Book: ‘Kare Jahan Daraz Hai’ –A Muslim Family’s Journey From 740 AD to 1947

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Aligarh, BRITISH INDIA / Noida, UTTAR PRADESH:

On Urdu writer Qurratulain Hyder’s 95th birth anniversary on January 20, remembering her last classic novel, Kare Jahan Daraz Hai, which is a treat in style and content.

Kare Jahan Daraz Hai (The business of the world goes on), Urdu novel in two parts, bound in one volume, Qurratulain Hyder, Educational Publishing House, Delhi, First edition 2003, Pages 766, in large size, Price: Rs 600.

One of the most significant novels of Urdu writer Qurratulain Haider, Kare Jahan Daraz Hai, is the winner of India’s highest literary award—the Jnanpith. Hyder is known for her magnum opus, Aag ka Darya, which has been translated in many languages. She herself translated it in English as River of Fire.

Kare Jahan Daraz Hai is perhaps her last published novel in her journey which started with Mere Bhi Sanamkhane, her first novel, published in 1949. Incidentally, most of her novels have been translated and are popular in Hindi, except her first and the last.

On my Facebook page comments, I got to know that her novella Sitaharan is also well rated by her readers.

Apart from her above mentioned novels, Hyder has to her credit-Safina-e-Game Dil-1952, Patjhar ki Awaz (a short story collection)-1965, which fetched her the prestigious Sahitya Akademi award in 1967, Roshni ki Raftar –1982, four novellas — Chay ke Bagh, Sitaharan, Agle Janam Mohe Bitiya na Keejo and Dilruba and Aakhri Shab ke Humsafar (Travellers of Last Night).

Hyder, who had to her credit 12 novels and novellas, four collections of short stories, many translations from classic world literature, worked as journalist with magazines Imprint and Illustrated Weekly of India and also taught at Jamia Milia Islamia and some US universities. She was offered a Sahitya Akademi Fellowship in 1994 and awarded Padma Bhushan in 2005. She also received the Ghalib award and Bahadurshah Zafar award.

Hyder was born on January 20, 1928 to Sajjad Haider Yildarim and Nazar Sajjad Haider, both Urdu writers. She started writing at the age of 11 and wrote her first novel, Mere Bhi Sanamkhane, at the age of 19, which was published, when she was just 21 years old. After Partition, she migrated to Pakistan, from where her most significant novels were published. She returned to India after many years and lived in Delhi. She passed away on August 21, 2007 at the age of 79. She did not marry and was perhaps against the institution of marriage. 

Kare Jahan Daraz Hai (the title chosen from a couplet of Iqbal, who along with Faiz Ahmed Faiz is idolised by writers and people in both India and Pakistan) and is an autobiographical novel, focusing on Hyder’s long family history. She has delineated the family history from 740 A.D to almost 20th century-end. The first part of the novel depicts family history from 740 A.D to 1947 in almost 440 pages and 11 chapters, while the post-1947 family history is covered in the second part in 310 pages and five chapters — a total of 16 chapters.

It was in 1962, while visiting her ancestral house in Mohalla Sadaat, Nehtor/Nehtur, Bijnor district in Uttar Pradesh, that the idea struck to Hyder to write novel on the history of the place. She goes back to Zaid, her ancestor in 740 A D, who went to Georgia, established their rule in Tabristan , made Tirmiz their nation, and if they had not moved toward Hindustan in 1180 A D from Turkmenia, they would had been part of the then Soviet Union, she writes. 

The story begins from the city of Tirmiz and the second part of the chapter moves the story from Jehon to Jamuna when the family comes to the ‘country of Shakuntala’ and settles somewhere near Kumaon and Garhwal. The Tirmizi family gets land there and makes a new beginning. Members of the family serve kings and one member of the family follows Emperor Aurangzeb in his pursuits.

Hyder has collected documents from family and archival sources to write an authenticated history of her family in narration form, which makes it an extremely readable historic/autobiographical novel. In the first chapter itself, the story reaches the 1857 revolt against the British, in which one rebel, Mir Ahmad Ali, from the family joins the rebellion, while the others remain loyal to the British. The narrator cites some events of the rebellion, particularly in Bijnor district, through documents and family stories.

Every chapter has been provided with references in the end, rather unusual for a novel. In the first chapter’s reference, it has been mentioned that Zaid Bin Imam Zean Albadan was martyred in year 744 A D. Mir Ahmad Ali Tirmazi of this family gave his life in the 1857 revolt as he was executed.

The writer refers to river Gagin, passing through Nehtor and going toward Moradabad. In fact, the story of the family from 740 AD to 1857, is just referral, the novel focuses upon 1857-1947 in first part of the novel and 1947-1987 in second part of the novel.

Hyder’s narration is filled with historic references and depiction of nature, like mentioning rivers like Gomati, Ramganga and Ravi, which makes the novel interesting in its style. She refers to her grandparents, but the real story of novel moves from the depiction of her father Sajjad Haider Yildaram and mother Nazar Baqar’s life story from the days of their school to the end of their lives, which carry on in the second part of the novel as well.

The story of Sajjad Hyder is also the story of development of Muslim educational institutions and the story of women’s education among the Muslim community. It is a fascinating story of the development of Aligarh Muslim University (AMU) as well, which became the base of enlightenment among Muslims in pre-Partition India.

Hyder’s mother’s development as an Urdu fiction writer and father Yildaram’s development as a diplomat, writer and traveller, create an aura of romance for that period of history. Yildarim was fond of travelling and moved around many countries, particularly in West Asia. Hyder got the thirst for travel from her father and she, too, travelled many parts of the world.

The novel is full of her travelogues as well and particularly interesting is her description of Egypt during Gamal Abdel Nasser’s regime, changing into a modern nation. Her depiction of the Nile River, Egyptian Mummies, Alexandria, Suez Canal, assertion of independence from the West by Nasser, are all narrated in fascinating style. She describes the geo socio-cultural-natural locale of all places in a manner that transports the reader there.

In the second part of the novel focusses on life in Karachi, where Hyder had migrated with her family. Here she grows into a celebrated writer, who goes through much turmoil as well. There are petty attacks on her writings, she has a casual and carefree temperament, and does not bother about the malicious attacks. She had strong support from friends and family.

Poet Faiz ‘s appreciation and attachment with her family is described so is author Sajjad Zaheer’s underground life in Pakistan mentioned. Hyder spent a lot many years in London. She exposes the Pakistan government’s anti-woman attitude and bureaucratic favouritism.

Affectionately called Ainee Apa, Hyder ‘s return to India was not melodramatic; rather she makes it look casual and matter of fact, does not damn Pakistan, just comes back and faces almost similar struggles as in Pakistan.

This novel seems to have been translated and published in Hindi by Vani Prakashan, Delhi, in Hindi in 2020 at a prohibitive price of Rs 5,000 with an introduction by Gopi Chand Narang, but the same can be downloaded free as a pdf file from Urdu Digest Novels website.

When I read this novel, its Hindi or English translations were not available and, with my too slow speed in reading Urdu, it took me few months to complete it. But, this was the one of the best reads I have done in my life.

The writer retired as professor in Hindi translation from Centre of Indian Languages, JNU, New Delhi; was Dean, Faculty of Languages, at Panjab University, Chandigarh, and at present is honorary advisor at Bhagat Singh Archives and Resource Centre at Delhi Archives. The views are personal.

source: http://www.newsclick.in / News Click / Home / by Chaman Lal / January 20th, 2023

Why India Must Remember its First Muslim Jurist

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Delhi, Mughal Period / Sitapur, British India:

The first Muslim judge of a high court in colonial times, Syed Mahmood’s professional conduct offers a counterpoint to the declining standards in Indian judiciary.

WHEN Justice Abdul Nazeer addressed the 16th national council meeting of the RSS-affiliated Akhil Bharatiya Adhivakta Parishad at Hyderabad last December, he said, “Great lawyers and judges are not born but made by proper education and great legal traditions, as were Manu, Kautilya, Katyayana, Brihaspati, Narada, Parashar, Yajnavalkya, and other legal giants of ancient India.” In the symposium on “Decolonisation of the Indian Legal System”, Justice Nazeer also said the “continued neglect of their great knowledge and adherence to the alien colonial legal system is detrimental to the goals of our Constitution and against our national interests…”.

Perhaps Justice Nazeer should have also recalled 19th-century jurist Justice Syed Mahmood (1850-1903). A pioneer in bold assertions against the colonial judiciary, he produced incisive legal commentaries that reflect an audacious dissenter’s point of view. Writing in an Urdu newspaper, his father, Sir Syed Ahmed Khan, narrates Mahmood’s resignation from the Allahabad High Court in 1893 to “protect the self-respect of Indians against the racism of British judges”.

In that era, conceptions of nationhood were still evolving in India. Indian judges would not muster the courage to contest the racism of the imperial power or fellow European judges. But Mahmood did, in intrepid ways. Khan founded the Mohammedan Anglo-Oriental (MAO) College at Aligarh in 1877 and figures prominently but contentiously, stereotyped as a British loyalist and separatist in debates on contemporary nationalism. Mahmood supported his father’s modern education project, but unfortunately, his contributions are largely ignored by historians and the legal fraternity.

By 1920, MAO College, now Aligarh Muslim University, was the most prominent residential university in the country. Its history department has been a premier centre for advanced studies for a half-century. In 1889, primarily on Syed Mahmood’s initiative and his gifts in terms of books, journals and cash, AMU established a law department. Yet, he was neglected in its research. Only in 1973, seven years after the centenary of the Allahabad High Court, the Aligarh Law Journal brought out Mahmood’s contributions, and legal scholars reflected on his high calibre as a lawyer and judge.

The good news is, in 2004, Alan M. Guenther did his doctoral thesis on Mahmood at McGill University, Canada, which is available online for the public to access. His meticulous and well-researched account touches almost every aspect of Mahmood’s public life. Guenther also published an extended essay in 2011on Mahmood’s views on English education in 19th-century India. (In 1895, Mahmood had written a book on the theme for his speeches at the Educational Conference.)

In 1965, Asaf Ali Asghar Fyzee (1899-1981) complained, “Syed Mahmood’s contributions to the transformation of Muslim law in India have been largely neglected by historians and survive primarily as footnotes in legal texts on Muslim law.” Guenther, too, observes, “…overshadowed by the life and writings of his illustrious father, Ahmad Khan, his legacy has not received the attention it deserves. A large part of his father’s achievements in the reform of education, in fact, would not have been possible without the assistance of Syed Mahmood. But when he reached the age at which his father had made his most significant achievements, [Mahmood] had his life cut short.”

Mahmood had laid out his life plans clearly. S. Khalid Rashid, writing in 1973, reports that Mahmood decided early on that, like his ancestors, he would devote the first third of his life to educating himself, the second to earn a living, and the last to “retired study, authorship and devotion to matters of public utility”. But Guenther writes about how Mahmood’s health had deteriorated through alcohol abuse and disease. He died before he turned 53, broken by forced retirement, estranged from his father (who had died five years previously), stripped of responsibilities at the college he had helped found, separated from wife and son, and in poverty. He was selling personal items to repay debts. “His father’s numerous writings and letters are still republished, but Syed Mahmood’s contributions to Muslim thought are hidden in bound volumes of the Indian Law Reports and brittle files of government correspondence,” Guenther writes.

One aspect of Mahmood’s last years is captured by Prof. Iftikhar Alam Khan’s Urdu books, Sir Syed: Daroon-e-Khana (2006, 2020) and the recent Rufaqa-e-Sir Syed: Rafaqat, Raqabat wa Iqtidar Ki Kashmakash. These accounts expose the smear campaigns of the three companion successors of Sir Syed—Samiullah, Mohsin-ul-Mulk and Viqar-ul-Mulk—against Syed Mahmood as they vied for the secretary’s post at MAO College. Often European members of MAO College conspired with them. Exploiting his weaknesses and eccentricities, they ousted him to get a hold over college affairs, compounding his hurt during his tragic final years.

SYED MAHMOOD’S ROLE IN SIR SYED’S EDUCATIONAL ENTERPRISE

Having returned to India in 1872 after studying in England, Mahmood took time out of his budding legal career to assist his father’s reform work, particularly setting up MAO College. He prepared a detailed plan along the lines of his experiences in Cambridge. His specific aim, explained in February 1872, was to produce future leaders of India through an educational institution whose residential nature would be “as indispensable an education as the course of study itself”. The aim was to create a society of students and teachers quite different from the rest of society.

He travelled with his father to Punjab in 1873 and spoke at a rally to promote the project. In 1889, Sir Syed introduced a motion to nominate Mahmood as joint secretary of the board of trustees of MAO College by highlighting his assistance despite the opposition he faced. In particular, he considered his son’s influence the primary factor that persuaded European professors to come to India and teach there.

European staff members confirmed this around six years later when there was renewed opposition to Mahmood continuing as joint secretary. The principal, Theodore Beck (1859-1899), testified, “Syed Ahmad….acknowledged his reliance on Syed Mahmood for advice in all matters, and his imprint could be noted in the correspondence relating to the school. He declared his firm conviction that Syed Mahmood was the one person who shared his vision for the college, and apart from him, no one would be able to administer the school in keeping with that vision.” However, Samiullah (1834-1908) disagreed with Sir Syed on this count. As a result, a tussle for power began in the college management. The power-play could explain why AMU felt inhibited in bringing out a biography of Mahmood, a research gap that Guenther’s doctoral thesis fills. He has extensively relied on important correspondences of Mahmood preserved in the London India Office (British) Library.

SYED MAHMOOD’S TRYST WITH MUSLIM LAW

Mahmood is a forgotten pioneer of the transformation of Muslim law in modern South Asia. In 1882, at just 32, he became the first Muslim judge of the high courts in British India. He delivered numerous landmark decisions that shaped Muslim law, the law in general, and its administration.

Earlier, he blazed a trail his younger contemporaries followed in their judicial roles in British India. He was one of the first Indian Muslims to study in England and train in the English system of jurisprudence, the first Indian to enrol as a barrister in the High Court of Judicature at Allahabad in 1872, the first appointed as a district judge in the restructured judicial system of Awadh in 1879 and the first Indian assigned as a puisne judge to the High Court at Allahabad. He was the first Muslim in any High Court of India. He cleared a path for Indian Muslims to participate in administering justice in India. But his contribution is not limited to creamy career opportunities for Muslim youngsters. His lasting legacy is how Muslim law is perceived and administered in South Asia today.

CHAMPION OF ACCESSIBLE JUSTICE

An abiding concern of Mahmood was the cost of administration of justice. Court procedures were lengthy and expensive, and the “mass of law” was complicated. Distance from courts was another concern, for which he proposed a network of village courts for “on-the-spot” adjudication. He sought to make justice accessible through unpaid tribunals and honorary munsifs. He prepared a comprehensive draft for this, Guenther informs.

Furthermore, he attacked the [racial] mindset and court fees and stamp duties on legal documents. He ruled in August 1884 and February 1885 that “…if justice costs the same amount [to the] rich and poor, it follows that the rich man will be able to purchase it, whilst the poor man will not.” He declared, more than once, that British judges in India were too quick to find fraud.

In a speech at the Allahabad Bar in April 1885, Mahmood raised the language issue in judicial transactions, saying laws should be in languages intelligible to the masses. He insisted on the vernacular in arguments, pleadings and justice delivery and translated verdicts so that people unfamiliar with English could rest assured that judgments are reasoned. Of course, the issue of judicial language continues to be debated, and for this, acknowledgement is due to Mahmood.

AN INDIAN DISSENTER IN THE HIGH NOON OF BRITISH COLONIALISM

Mahmood is known most for outstanding dissenting judgements. In volume 2 of his 2021 book, Discordant Notes, Justice (retd.) Rohinton F. Nariman writes that Mahmood was known for detailed judgments, some of which stand out for thoroughness and fearless language. Mahmood would refer to the original Sanskrit versions when ruling on Hindu laws and the Arabic texts for Muslim laws, rather than using interpretations of the relevant texts.

From the 1860s to 1880s, during the codification of laws, he sought limits on importing British laws and protested that the local context was getting overlooked. His concern was not just the laws but their efficacy and adaptability within India’s cultural diversity.

Guenther observes, “…throughout his life, he identified himself as a Muslim as well as an Indian and a subject of the British crown, and that he was actively involved in the education and improvement of the Indian Muslim community. At the same time, Mahmood… [made] efforts to promote harmony between people of diverse backgrounds, and…[supported] initiatives that improved the situation of all Indians, regardless of religious affiliation…”

An anecdote from Altaf Hali’s Hayat-e-Javed (1901), cited by Shamsur Rahman Faruqi (2006), is worth sharing. “Contrary to the culture of sycophancy and genuflecting before the English colonial authority….Syed Ahmad Khan and his high-profile and brilliant son Syed Mahmud strived to conduct themselves as if they were equal to the English….Syed Ahmad Khan had stayed away from the [1867 Agra] Durbar because Indians had been given seats inferior to the English. A medal was to be conferred on Syed Ahmad Khan at that Durbar. Williams, the then Commissioner of Meerut, was later deputed to present the award to Syed Ahmad Khan at Aligarh railway station. Willams broke protocol and showed his anger at having to do the task under duress and said that government orders bound him, or he wouldn’t be presenting the medal to Syed Ahmad Khan. Syed Ahmad Khan accepted the medal, saying he wouldn’t have taken the award, except that he too was bound by government orders.”

Indian democracy is an outcome of anti-colonial nationalism, and dissent is its core component: Mahmood’s dissent contributed to nationalism in his time. In 2022, the V-Dem Institute described India as an electoral autocracy where dissent is being criminalised, and the judiciary is failing to contain the majoritarian upsurge. Mahmood’s professional conduct is an encouraging counterpoint to the degeneration in the Indian judiciary.

WHAT DID MAHMOOD THINK OF THE INDIAN NATIONAL CONGRESS?

According to Guenther, though Mahmood never joined the Congress, he was “equally aloof” from the anti-Congress propaganda his father indulged in. “…a rare catholicity characterised his views on most of the controversial questions,” he writes. He adds, “His acceptance among the Hindus [elites] generally was demonstrated by the fact that they tried to send him as their representative to the Imperial Legislative Council, though he never received that appointment.”

Nonetheless, like his father, Mahmood harboured class and regional prejudices. Guenther reveals an article Mahmood wrote in The Pioneer on 4 September 1875, suggesting the government must strive to with the sympathies of the “higher classes of natives”. When challenged to defend his position by “Another Native” in the same newspaper two weeks later, Mahmood responded that people in Punjab and the North-western Provinces [now Uttar Pradesh] were, historically speaking, of “much greater political significance” than those of Lower Bengal. Gunther cites his write-up: “…any educational system that succeeded in ‘attracting the Bengalee and fail(ed) to exercise any influence upon the higher classes of the Rajpoot, the Sikh, and the Mussulman’ must be regarded as a failure.”

Considering the socio-regional composition of top functionaries of AMU, even impartial insiders would testify that it still harbours regional and sub-regional prejudices. The Sir Syed Academy is releasing many publications during the ongoing centenary celebration of AMU. Publishing Guenther’s dissertation may be a fitting tribute to Mahmood, who must be regarded as a prominent co-founder of MAO College.

Mohammad Sajjad teaches modern and contemporary Indian History at Aligarh Muslim University. Md. Zeeshan Ahmad is a lawyer based in Delhi. The views are personal.

First published by Newsclick. 

source: http://www.theleaflet.in / The Leaflet / Home> History / by Mohammad Sajjad and Zeeshan Ahmad / April 01st, 2022

Centre Notifies Appointment Of 5 Judges To Supreme Court, Working Strength Rises To 32

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INDIA:

BREAKING| Centre Notifies Appointment Of 5 Judges To Supreme Court, Working Strength Rises To 32

Accepting the recommendations made by the Supreme Court collegium, the Centre today notified the appointment of 5 Judges to the Supreme Court.

The 5 judges whose appointments have been notified are:

1. Justice Pankaj Mithal, Chief Justice of Rajasthan High Court,

2. Justice Sanjay Karol, Chief Justice of Patna High Court,

3. Justice P. V. Sanjay Kumar, Chief Justice of Manipur High Court,

4. Justice Ahsanuddin Amanullah, Judge, Patna High Court and

5. Justice Manoj Misra, Judge, Allahabad High Court).

Currently, the Supreme Court of India has a sanctioned strength of thirty-four Judges and is presently functioning with twenty-seven Judges.

With these appointments, the working strength of the Supreme Court will rise to 32.

The appointments were cleared a day after the Attorney General for India R Venkataramani informed the Supreme Court that the Central Government will very soon clear the recommendations forwarded by the Supreme Court collegium in December 2022 to elevate five High Court judges to the Supreme Court.

source: http://www.livelaw.in / LiveLaw.in / Home> Top Stories> Breaking News / by Sparsh Upadhyay / February 03rd, 2023

The origin of Biryani – how a Mughal delicacy invaded Bengal

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WEST BENGAL:


Bengalis are a race of foodies who practically eat to live and live to eat. It’s an inevitable component of any adda and the Bengalis are dead serious about it, any day, any time. Even people who have lived all their lives in the comfort zone of their homes and hearth do not hesitate to become the quintessential explorer when discovering new food or joints.

And when it comes to something like biriyani, the happiness of the Bengali Epicurean is one of exuberance and excitement and all one’s self-restraint is defeated as the flavourful aroma overpowers the senses. Truly, biryani is one dish that Bengalis unanimously love indulging in though it is not an indigenous dish of India.

The exact origin of biriyani is not known, though historian Lizzie Collingham writes that the modern biryani was developed in the royal kitchens of the Mughal Empire (1526–1857) and is a mix of the native spicy rice dishes of India and the Persian pilaf. According to Pratibha Karan, who wrote the book ‘Biryani,’ biryani is of Mughal origin, derived from pilaf varieties brought to the Indian subcontinent by Arab traders. She speculates that the pulao was an army dish in medieval India. Armies would prepare a one-pot dish of rice with whichever meat was available. Different varieties of biryani developed in the Muslim centers of Delhi (Mughlai cuisine), Rampur, Lucknow (Awadhi cuisine), and other small principalities in North India. In South India, where rice is more widely used as a staple food, several distinct varieties of biryani emerged from the Hyderabad Deccan. Whereas, some believe that the dish originated from Tamil Nadu (Ambur, Thanjavur, Chettinad, Salem, Dindigul), Kerala (Malabar), Telangana, and Karnataka (Bhatkal), where Muslim communities lived.

Navratan Biryani

All said and done, there is no denying that biriyani staged a bloodless coup and became the monarch of all gourmets in India, kings and paupers alike. The deliciously complex blend of flavours, spices, and aromas in biryani epitomizes the zenith of Indian cuisine. The ingredients for biryani vary according to the region and the type of meat and vegetables used. Meat (of either chicken, goat, beef, lamb, prawn, or fish) is the prime ingredient with rice. As is common in dishes of the Indian subcontinent, vegetables are sometimes also used when preparing biryani. Corn may be used depending on the season and availability. Navratan biryani tends to use sweeter, richer ingredients such as cashews, raisins, and fruits, such as apples and pineapples. The spices and condiments used in biryani also differ according to regional preferences. 

The evolution of biryani spans many centuries, many cultures, many ingredients, and many cooking styles. From an army dish to a dish fit for royalty, the biryani today is a pan-India culinary favourite. Its varieties reflect the local tastes, traditions, and gastronomic histories of their regions of evolution. There are so many types of biriyanis with local and hyperlocal variations that one is truly spoilt for options when it comes to experiencing this melting pot of flavours.

Biryani can be cooked using one of two styles/techniques, pakki (“cooked”) and kacchi (“raw”). In pakki biryani, the rice, marinated meat, and vegetables are partially (“three-quarters”) cooked separately, before being combined into layers in a cooking vessel. Different layers of rice may be treated with different spices (e.g., with dissolved saffron or turmeric to give the rice different colours and flavours). The contents are then baked to complete the cooking and allow the flavours to combine. Alternatively, the components may be fully cooked, and then simply combined by layering before serving.

Kacchi Biryani

In kacchi biryani, layers of raw marinated meat are alternated in layers with wet, pre-soaked, raw rice (which may be treated with different spices as above), and cooked together by baking, or applying medium-to-low heat (typically, for at least an hour). Cooking occurs by a process of steaming from the ingredients’ moisture: the cooking vessel’s lid is sealed (traditionally, with a strip of wheat dough) so that the steam cannot escape (proper Dum pukht). A yogurt-based marinade at the bottom of the cooking pot provides additional flavour and moisture. Potatoes often comprise the bottom-most layer because, with their natural moisture content, they brown with less risk of getting burned accidentally. The lid is not opened until the dish is ready to serve.

Kolkata Biryani

In Bengal, the Calcutta or Kolkata biryani evolved from the Lucknow style, when Awadh’s last Nawab Wajid Ali Shah was exiled in 1856 to the Kolkata suburb Metiabruz. Shah brought his chefs with him. The Kolkata biriyani is characterized by the unique presence of potato, along with meat and egg. It is said that the former Nawab of Awadh was a great connoisseur of good food and encouraged his chefs to try new ingredients in the dish. The potato was an exotic vegetable in India and his chefs added it to biriyani, transpiring pure magic! 

Unlike other Indian biryanis, which are eaten with salan or raita, the Kolkata biryani is a complete meal and needs no accompaniment. Many, however, many swear by the combination of biryani and chaap—slow-cooked meat in a luscious gravy. It’s a great spicy companion to the otherwise mellow biryani. As one of the most popular dishes in Kolkata, it also has a fan following to match.

Dhum Pokht Biryani

Some of the oldest and best-known biriyani joints in Kolkata include names like Shiraz Golden Restaurant on Park Street, Aminia in New Market, India Restaurant in Kidderpore, ZamZam in Park Circus, and New Aliah Hotel. Many new players have entered the fray and are also doing very well. The delicate flavour of Kolkata biriyani combines well with mutton pasanda and mutton chaap. Gourmets recommend Kachi Gosht biryani at India Restaurant, a recipe derived from Hyderabadi biryani preparations.

The Dhakai version of the dish from the Bangladeshi capital is no less seductive and is believed that it could have traversed the sea route to reach this port city, which was once ruled by nawabs. In 1610, after the Mughal rulers declared Dhaka as the provincial capital, Mughal subedars and other high officials arrived in Dhaka to manage the administration, and they brought — along with intrigue, grandeur, and tantrums — the biryani. Back then, people believed that the biryani could be prepared only for members of the ruling family, and that too on special occasions. The cooks came from the west, where the Hyderabadi biryani had only started to spread its aroma around India.

Somewhere along the way though, the Dhaka biryani developed its characteristics, which set it apart from its Hyderabadi progenitor – and even from the Sindhi, Kozhikode, Kolkata, Lucknow, and Tehari offshoots. The Kachchi Biryani is perhaps the most pleasant and authentic cuisine of Bangladesh. So, what makes Dhakai Kachchi different from other schools of biryani?

It refers to the ingredients which are cooked raw and in layers. Layers of meat, rice, and potatoes are infused with delicious blends of aromatic spices to prepare the Dhakai Kachchi Biryani. The key is to get the right balance of spices – not too spicy, not too bland, just right with succulent pieces of meat and potatoes.

Dhaka is also known for selling Chevon Biryani, a dish made with highly seasoned rice and goat meat. The recipe includes highly seasoned rice, goat meat, mustard oil, garlic, onion, black pepper, saffron, clove, cardamom, cinnamon, salt, lemon, curd, peanuts, cream, raisins, and a small amount of cheese (either from cows or buffalo). Haji Nanna Biriyani is a favourite joint as are Hazi Fakhruddin Kachchi, Shalimar Kachchi, Bashmoti Kachchi, Sultan’s Dine, and scores of others. 

Awadhi Biryani

Unfortunately, a majority of biriyani lovers are not acquainted with the real taste of true-blue biriyani because the fare dished out at most eateries can be best described as “frying pan biriyani”. Here you may find long grain Basmati rice with a hint of saffron, but the traditional cooking process is not followed. Instead, most chefs have developed the fine art of “assembling” the dum ki biriyani. Despite all, Bengal’s love affair with biriyani continues unhindered and grows by the day. mellow biryani. As one of the most popular dishes in Kolkata, it also has a fan following to match.

Some of the oldest and best-known biriyani joints in Kolkata include names like Shiraz Golden Restaurant on Park Street, Aminia in New Market, India Restaurant in Kidderpore, ZamZam in Park Circus, and New Aliah Hotel. Many new players have entered the fray and are also doing very well. The delicate flavour of Kolkata biriyani combines well with mutton pasanda and mutton chaap. Gourmets recommend Kachi Gosht biryani at India Restaurant, a recipe derived from Hyderabadi biryani preparations.

The Dhakai version of the dish from the Bangladeshi capital is no less seductive and is believed that it could have traversed the sea route to reach this port city, which was once ruled by nawabs. In 1610, after the Mughal rulers declared Dhaka as the provincial capital, Mughal subedars and other high officials arrived in Dhaka to manage the administration, and they brought — along with intrigue, grandeur, and tantrums — the biryani. Back then, people believed that the biryani could be prepared only for members of the ruling family, and that too on special occasions. The cooks came from the west, where the Hyderabadi biryani had only started to spread its aroma around India.

Hyderabadi Biryani

Somewhere along the way though, the Dhaka biryani developed its characteristics, which set it apart from its Hyderabadi progenitor – and even from the Sindhi, Kozhikode, Kolkata, Lucknow, and Tehari offshoots. The Kachchi Biryani is perhaps the most pleasant and authentic cuisine of Bangladesh. So, what makes Dhakai Kachchi different from other schools of biryani?

It refers to the ingredients which are cooked raw and in layers. Layers of meat, rice, and potatoes are infused with delicious blends of aromatic spices to prepare the Dhakai Kachchi Biryani. The key is to get the right balance of spices – not too spicy, not too bland, just right with succulent pieces of meat and potatoes. 

Dhaka is also known for selling Chevon Biryani, a dish made with highly seasoned rice and goat meat. The recipe includes highly seasoned rice, goat meat, mustard oil, garlic, onion, black pepper, saffron, clove, cardamom, cinnamon, salt, lemon, curd, peanuts, cream, raisins, and a small amount of cheese (either from cows or buffalo). Haji Nanna Biriyani is a favourite joint as are Hazi Fakhruddin Kachchi, Shalimar Kachchi, Bashmoti Kachchi, Sultan’s Dine, and scores of others. 

Unfortunately, a majority of biriyani lovers are not acquainted with the real taste of true-blue biriyani because the fare dished out at most eateries can be best described as “frying pan biriyani”. Here you may find long grain Basmati rice with a hint of saffron, but the traditional cooking process is not followed. Instead, most chefs have developed the fine art of “assembling” the dum ki biriyani. Despite all, Bengal’s love affair with biriyani continues unhindered and grows by the day. 

source: http://www.getbengal.com / Get Bengal / Home> Culture> Food / by Shuvra Dey / November 16th, 2022

This techie has successfully tried his hand on farming

Agriculture (since June 07th, 2021), Business & Economy, Karnataka (under research project), Science & Technology

Bijapur, KARNATAKA:

Shabbir Jagirdar has been working from home as software engineer, also doing farming

Bijapur :

Strolling in the farm under the scorching heat and watering capsicum and watermelon plantations, Shabbir Jagirdar does not appear like any typical farmer. For the reason; he is a software professional and works for a Pune-based software company.

Yet, this techie has chosen farming as his passion along with his profession while working from home for the company.

Having cultivated capsicum, tomatoes and watermelon, Shabbir, though started farming, as a hobby but now has taken it as passion and involved himself fully.

Shabbir vehemently believes that farming should be done scientifically and professionally to earn profit and to convert the farming into a lucrative business.

“ I strongly believe and want to send the message to people that educated people can do farming in a far better manner than uneducated or people with limited educational qualifications. The educated people can do farming using skilled methods unlike traditional farmers”, he said.

With the clear objective of dispelling the notion that educated people are not fit for farming, he said that while traditional farmers, despite spending entire days at the farm, and still do not earn enough profit, the educated people can spend only a few hours in the farm and still can earn more profit.

“ Since I am working from home, I carry my laptop to the farm here. I spend around 3-4 hours at the farm, later I do my software job”, Shabbir said.

Admitting that the farming is not easier said than done, he however asserts that with a strong commitment and zeal, it is surely possible to earn in the farming.

“ In the beginning I did face some hurdles on cultivation, watering, controlling pests etc. but as I started getting more involved into it, I began learning from the mistakes”, he said.

Having cultivated watermelon and capsicum which is expected to give higher returns, he however experienced some loss in tomatoes after market crashing.

“ I would have earned profit even if I had sold tomatoes for Rs. 4/kg, but since the market has crashed, I have experienced loss”, he said.

Since he has adopted a multi-cropping system which he advises other farmers also, he said that if one crop causes loss, another crop helps in recovering the loss.

He is intensely hoping to recover the loss in watermelon as the demand will increase in the summers and from the capsicum which will come for harvesting in a few days.

For details, he can be contacted on 8956686124

source: http://www.thehindustangazette.com / The Hindustan Gazette / Home> News> Business / by The Hindustan Gazette / March 30th, 2021

Ulfat Bano: Defying odds to train footballers

Sports, Women/Girls(since May26-2021),

Narbalpeth Village (Budgam), JAMMU & KASHMIR:

Ulfat Bano

Tucked away in a remote corner of Budgam on the scenic Srinagar-Gulmarg highway, is a small village called Narbalpeth. Here, every day, at the crack of dawn Ulfat Bano makes her way to a small playground next to her house to train young kids in the art and skill of kicking a football.

Dressed in a hijab and track-suit, Ulfat has been doing this religiously for more than a decade.

The middle of five sisters, she was once a fan of martial art sports and cycling till the bug of football bit her. Actually, it was poverty that pulled her to this sport.

For 37-year-old Ulfat, the initial years were a struggle for the family of five daughters to survive. “At times we slept on empty stomachs or just one roti with salt. Spending money on good education was not an option for my parents. I used to help my mother stitch sweaters and shawls to add to my father’s meagre income,” she says.

She looked at sports as a ladder to success. Most sports are expensive to pursue. The equipment, and coaching is not something everyone can afford. “My father saw my interest in sports, and asked me to take the lead in preparing my other sisters for a better future.”

Ulfat sharing her skills with the youngest of her trainees

“I come from a poor family. Football is cheap to play. Other sports require money. This can be played without much investment,” she says.

Her father who works as a helper in the state irrigation department helped Ulfat prepare a small ground close to her home to play football with her sisters.

“Such was the fun we used to have, gradually our neighbours too started joining us,” she says. In the not-so-economically well-off neighbourhood, many parents saw this as an avenue for their children to grow in life.

Ulfat Bano became the bridge for the young boys and girls in her area. With the local administration opening special avenues for sportspersons in jobs and providing other facilities, excelling in this field was a choice many parents from the lower middle class and poor backgrounds made for their children.

“I empathized with the children. I myself am not well-educated. I knew if other children like me did not get access to good education due to financial constraints, sports could be a good avenue to move up in life,” she says. Many girls and boys trained by her have today got admissions to good colleges and jobs in government departments because of football.

Employed in Kashmir University as a sweeper, Ulfat was spotted by the Jammu and Kashmir Sports Council which helped her become a certified coach.

JKSC has roped in Ulfat to train future footballers in the valley

“We spotted this young girl during practice sessions in Budgam, doing tremendous work for the girls of her area,” says Nuzhat Gull, Secretary of the JKSC. Nuzhat took her under her wing and gave her the opportunity to mentor girls at the Bakshi stadium in Srinagar.

“Her specialty is that despite coming from a marginal background, she is resilient enough to break stereotypes,” adds Nuzhat.

Ulfat was sent by the JKSC to Kolkata to do a NIS coaching course in 2021. She also has a AIFF ‘D’ coaching certificate and has completed the AIFF grassroots leaders course.

JKSC roped her into scout talent in the Union Territory.

Gradually her reputation as a coach grew. More and more children showed interest in learning from her. Today, Ulfat trains around 400 children in Budgam and Srinagar. Not just this, such is her passion, that during winters she conducts training in indoor spaces. She also travels to far-flung areas of the Union Territory to convince parents to allow their children to play football.

Her aim is to train young kids of Jammu and Kashmir learn to play football in the hope, doors open for them for a better future. “Children from all backgrounds come to train. Some are from very poor families. I want to be their messiah for a better life,” says Ulfat.

What stands Ulfat Bano apart from a lot in the crowd is the fact that she has been rendering her services as a coach voluntarily. “I do not charge any money. I am here only to allow kids to have a level-playing field. I am only hoping to get a regular job in this field soon,” she says.

Many of Ulfat’s trainees have played in the state-level age-group championships

For her training kids is all she eats and breathes.

Her sisters all are married and settled. “I don’t want to marry and get distracted from my main aim in life, which is to see a few of my trainees play for the country,” she says.

Some of the children she has trained have represented the state in the age-group championships. “I am waiting for the day when someone comes back to me with the India jersey,” she says before starting her scooty to go for her evening training session at the Bakshi stadium in Srinagar.

source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Nakul Shivani / posed by Shaista Fatima / January 27th, 2023

Website On The Life & Works Of Late Maulana Mufti Ashraf Ali Baqavi, Former ‘Ameer-E-Shariat’ Of Karnataka, Launched

Amazing Feats, Community Involvement / Social Issues, Karnataka (under research project), Leaders, World Opinion,

Virinjipuram (Bilanjpur) North Arcot District, TAMIL NADU / Bengaluru, KARNATAKA:

A website documenting the life and works of the late Maulana Mufti Ashraf Ali Baqavi, former ‘Ameer-e-Shariat’ (Head of the Shariah) of Karnataka, was launched today in Bengaluru.

The website www.muftiashrafali.org, which is aimed at keeping the legacy of the late Islamic scholar alive was launched in the presence of the current Ameer-e-Shariat Maulana Sageer Ahmed, Dr Rahi Fidai, Maulana Dr Maqsood Imran and Hafiz L. Mohammed Yusuf, among others.

“The primary purpose behind creating this website was to introduce to the younger generation a scholar, a mentor, a social activist and a self-effacing person who made such a difference to the people who had the privilege to know him closely,” said writer and researcher Khalid Noor Mohammed, who is behind the launch of the online repository.

Maulana Mufti Ashraf Ali Baqavi

Mufti Ashraf Ali was born on February 26, 1940, at Virinjipuram (Bilanjpur) in the North Arcot district, in Tamil Nadu, India. After completing his Aalimiyat course at Madrasa Al-Baqiyath us Salihath, Vellore, he went on to complete his Fazilat and Ifta courses at the prestigious Darul Uloom, Deoband, UP, India, after which he was appointed the Shayk-ul-Hadith at the Darul-Uloom Sabeelur Rashaad, Bangalore, India.

Mufti Sab, as he was fondly called, took over the rectorship of Darul Uloom Sabeelur Rashaad, while continuing to serve as Shaykh-ul-Hadith (Master teacher of Hadith), after the demise of his father, Maulana Abus Sauood Ahmed. Owing to his sagacity and learning, as well as his accommodating nature, he was unanimously elected Ameer-e-Shariat of Karnataka, a position he held until his passing away on 8th September 2017.

Mufti Ashraf Ali rose to eminent positions at both the national and international levels. He was a founding member of the All India Muslim Personal Law Board, Vice-president of the All India Milli Council, an executive member of the prestigious Islamic Fiqh Academy; in addition to being an honorary member in numerous academic boards and governing councils of prestigious Islamic Institutions.

“Mufti Saheb was an embodiment of the lofty teachings of Islam and a great role model. Despite his teaching assignments, he would be at the forefront of social causes, never losing his calm and disarming smile,” said Khalid Noor Mohammed reminiscing his association with the late scholar.

Khalid hopes that the website will serve as a template for documenting the lives and works of other illustrious scholars and statesmen of the Muslim community. “Eventually, these collections of ‘stories’ will serve as an encyclopedia of the stalwarts who shaped the destiny of the community and left it richer and more dignified.”

source: http://www.thecognate.com / The Cognate / Home> News / b y Shaik Zaker Hussain / September 20th, 2020

I want to explore people through food: Sadaf Hussain

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

Ramgarh, JHARKHAND / NEW DELHI:

Sadaf Hussain savouring South Indian food (Courtesy: Instagram )

“Sadkon Par Sheharoan ki Rooh Basti hai” (it is on the streets where the essence of the city lies), says Sadaf Hussain, a chef and an author of the book Dastan-e-Dastarkhwan. On a given weekend, Sadaf can be found exploring the food joints in Delhi. Sidelining all the rumours of his roots to Rampur’s erstwhile Nawabs, Sadaf says, “As much as rumours are alway welcomed I am just a fan of Rampur foods, my paternal grandfather may have been something but otherwise we are mango people..(aam aadmi)..”

Sitting on his couch comfortably at his home in Noida, while sipping “adrak-elaichi chai” (ginger-cardamom tea) he spoke with Awaz-the Voice on his journey to fame. Sadaf’s Instagram handle says he is a “khansaman” and he explains this.

“Khansamans are considered gourmet chefs who are known for making very specific portions of food, Khansaman is basically someone who is not trained at a culinary school he learns from their family, parents and so on, it could be as simple as learning how to make kababs or something basic like chopping onions. Similarly I have never been to a culllinary school, I have learned it from my parents, from the golgappa (Crispy fried semolina-wheat balls filled with onion, chickpeas and spicy water) vendors of my street, that is what made me interested in food and that is why I call myself a Khansaman.“

The Sunday Longread

Reminiscing his childhood Sadaf says, “I wanted to be the fattest kid on earth”, this because he was and still is a foodie. Speaking about his childhood days, Sadaf told Awaz-the Voice since the school was just 10 minutes away from his home he was fed like a king daily, his motivation behind attending school was to get good food,“School wese bhi koi padhne ke liye nahin jata hai, na hi hum jaate the (I wonder whether anybody attends school to study, neither did I). I used to go to school to eat food, not midday meals. School used to get over by 10. Thus a normal weekday in my life included a breakfast at 7 then recess at 9 and after coming back home a good hearty lunch, thus in a span of 4-5 hours I ate 2-3 times…”, he laughs loud.

Why he has a name that is generally given to girls? “My mother wanted a girl child, and she did a lot of experiment on me. It is because of her that I am very much in touch with my feminity, in our home, we just had our mother as a female figure, I was 8-9 years old and my mother got paralysed; My parents always worked as a team, I have always been into food, cause I grew up with food makers…”. Sadaf proudly says,

“I am glad I broke the age-old custom of women cooking food, serving men and eating last, at my place I make food,serve all and eat last..”.

Sadaf has studied advertising from St.Xavier’s, Ranchi, Jharkhand. He worked in the media industry In 2015 he started the culture of pop-up cafés in Delhi, “We did it in home and invited friends over where they got to meet each other, every month we cooked European cuisine though I love eating Indian food. We made pasta, spaghetti and other stuff. I always loved cooking for people and of course needed validation..”

In 2016, Masterchef India happened to him and he ended reaching the final round. “I have a philosophy of life – try everything, for one has nothing to lose, try toh karo nahi mila toh koi na, pehle bhi kaun sa tha hi. With this in mind, I entered the Masterchief competition. Those were Ramzan days and i presented the food to the judges without tasting it. We were shooting in Udiapur, Rajasthan. I saw these stars (Top-Ranking Chefs) for the first time…”

Haling from a small town Ramgarh in Jharkhand, it was a dream come true moment for Sadaf, “When you come from a different class and a different area simple and small tasks look big, thus this platform altogether was surreal..after that the environment really pushed me to do bigger things…While I was there, I was thinking chalo office se ek hi din ki chutti hogi (it’ll be a day off from the office) but somehow it was more than that…”; he adds, “one day Chef Vikas (Khanna) called and asked me: Why are you here? I told him that I don’t know but yeah I do know that I am not there to become a celebrity but if I win, 10 log jaante the pehle ab shayad 50 log jaan jayenge, log jane mujhe, mere hunar ko jane bas yahi kafi hai (Earlier 10 people knew me now maybe 50 would, I just want people to know my skill)…

Hussain says after the Masterchef he didn’t want to carry his identity everywhere as he didn’t want just one thing to define him, “I wanted to ditch my identity from Masterchef as I wanted to be something more than that,Meri haisiyat and aukat yeh nahin hai ki mai khud ko Masterchef bolta, mai nahi hu Masterchef, mai chef hu, lekhak hu (I am not worthy enough to be labelled Masterchef).I am an author, I am a chef ..”

Talking about the democracy involved in food and the difference between Diwan-e-Aam (House of Commons) and Diwan-e-Khas (House of Royals), Sadaf believes that the rich will always have a bigger table and more food dishes, “Think about it this way, when we are in college we just avoid any kind of parties, when we start earning we start eating better and at times our platter increases from noodles to spagetting and then maybe we start exploring cuisine,  but for those born with a golden spoon they always have a spine…”.

“I believe taste evolves with time, earlier the Nawabs used to employ dieticians who supervised simple and non-simple foods, from Nahari to Murgh-Mussallam. Royals used to add dry fruits in every dish, today I think anything that one can afford is aam (commons) and rest everything is Khas (special)..”

He says that any food  becomes Shahi (royal) when served with dry fruits and saffron, even a simple milk tea would be termed royal if these ingredients are added. He says the manner in which the food is prepped is democratic, “a Hindu, Muslim and Dalit will make it differently, cause of their backgroud also the usage of Ghee…”

When asked about the disparity among the food he says, “There is disparity and there will be always be disparity, sablog ek level pe ni a skte (not everyone is at the same level), but democracy for me would be if everybody can cook basic food and of course dal-chawal, chicken, rice, curd, ghee, mustard oil and so on are a staple in any cuisine that is democracy…”

“…not everybody can use cheese in their cooking, I feel the rich create demand in the society and then people start using it…for example Blueberries, if the demand is more the supply would increase and prices would go down..but yes basic nutritious food is something that everybody should be able to afford

He told Awaz-the Voice that every century the ruler has tried to maintain a food democracy…food eating habits are the easiest way to make people surrender to food as it is something everybody should be able to afford, “organizations like the UN are trying to make food affordable but then it is a policy-level discussion, the ration system is one way to democratize food but I believe food shouldn’t be available for free, it should be worth something cause then the wrong message sets deep in the psyche..”

Sadaf has recently worked upon a project called The forgotten foods of Rampur, “Dr Tarana Hussain, (author) is responsible for this project, along with Siobhan YH (historian). It was her professor at the University Prof Dunc Cameron who asked her to pursue this project..I was hosting a pop-up cafe one day and that is how I stumbled into Tarana, she was looking for people who were practioners and wanted to document food..thus I became a part of the project…”

Mentioning Rampur’s cuisine Sadaf says, “Urad dal ki khichadi served with Gobhi gosht or Saag ghost and of course mooli Ka achar..then there are kababs, ghalawati kababs, qorma and much more.

On the history of food documentation, Sadaf says, “documentation of food started really late..I think it was Ibn-e-Batuta, Marco Polo who started documenting food”.

He says Qorma is different in every state, from Rampur to Lucknow, Hyderabad gravy or Salan as we call it will be prepped in a different manner. On the history of food, Sadaf says that when potato was discovered, it was ridiculed and even considered bad for health but then there were so many wars happening and though it is not Indian, it is cheap and a like chameleon, Potato can take the flavours of every curry, “from sweets, to Vodka to Biryani, it is multifaceted..”

Talking about similarities in cuisines of the world, Sadaf says, “Every country has Dumplings and Cheese..”

On asked to explain he says, “Everybody used to have veggies, milk and meat and off course people started inventing different ways to utilize and preserve it. Thus different ways of cheese were made, “Kalari cheese is prepped in the mountains while Bandel cheese in Calcutta, Cheese of Bombay is called tapela…”

Coming to dumplings and custard he say, “they are very easy to make and then they can be made in a different ways from Momos to Modak to Phare to Litthi..all are versions of stuffed dumplings while custards or kheers are another very basic version of milk puddings..”

Winding off Sadaf says, “Breads I believe are Panch Poorats, as they are made of five elements—fire, earth, air, water, space…”

source: http://www.awazthevoice.in / Awaz, The Voice / Home / by Shaista Fatima / January 24th, 2023

Old Kolkata bhistiwalas make big screen debut, thanks to filmmaker Farha Khatun

Arts, Culture & Entertainment, Women/Girls(since May26-2021), World Opinion

Kolkata, WEST BENGAL:


At 65, Sheikh Nazim is one of Kolkata’s old ‘bhistiwalas’ (water carriers). Every day, he walks along the city’s lanes and bylanes, witness to the living history of its brick and mortar heritage. One of the last survivors of our rapidly changing times, he is still tireless, still inseparable from his water bag or ‘mussock’ (mashak), which is so much more than just a repository for about 30 litres of water. It is, in fact, a repository of an entire history. Some of that history has now been captured in ‘Ripples Under the Skin’, a film by documentary maker Farha Khatun. And Nazim is the face of the film.

Farha Khatun

This is also a story about Kolkata, told from the perspective of a migrant labourer. There was a time when thousands of people like Nazim travelled to Kolkata from Bihar (including what later became Jharkhand) in search of livelihoods. With time, the city became their refuge, giving them a roof over their heads, some form of income, and at least two square meals a day. Some of them managed to scrape together enough money to build a home of their own, some spent an entire lifetime in rented rooms.  

Farah’s film is up for screening on December 19 and 21 at the 28th Kolkata International Film Festival, in the Short and Documentary Panorama section. Explaining her choice of subject, Farah says, “I myself came to this city as a migrant in search of a living. Nazim chacha’s story was an inspiration. People like him fight relentlessly to stay afloat in the face of all odds, and help each other whenever needed. My film talks about this bond between warriors, through Nazim chacha.”

Farah herself travelled to Kolkata’s Roopkala Kendra to study film editing all the way from the remote Medinipur (West) village of Belda. Life as a Muslim woman among the city’s teeming millions wasn’t always easy. And her socio-political beliefs didn’t help. Which is what drew her to Nazim, who she met through a journalist friend. As she puts it, “I want my film to talk about the marginalised. We are all connected to water, and Nazim chacha is part of that connection.” 

With previous films like ‘I Am Bonnie’ (co-directed with Satarupa Santra and Sourav Kanti Dutta) and the 2021 National Award-winning Urdu film ‘Holy Rights’ (a 53-minute docu on Muslim women kazis), Farah has taken ‘Ripples Under the Skin’ to Barcelona International Environmental Film Festival in Spain, Queens World Film Festival, USA, International Film Festival of Shimla, and other festivals. 

Bhistiwalas hark back to a time when Kolkata had no pipelines to carry water. Their mussocks made of goatskin were a familiar sight across the city, carrying water to all quarters. Indeed, the word ‘bhisti’ apparently comes from the Persian word ‘behest’ or heaven, an indicator of the life-giving nature of the profession. 

Mussocks slung across their shoulders, bhistiwalas supplied water primarily for cooking and bathing, though until the 195os, many of them were also engaged in washing some of the city’s important thoroughfares. Both Kolkata and Dhaka were home to entire neighbourhoods of bhistiwalas, though the picture has changed beyond recognition now. Of the handful of bhistiwalas who still supply water to a few North Kolkata homes and shops, Nazim is one. 

Ripples Under the Skin poster

A demanding profession at any age, being a water carrier at 65 is a stiff challenge. Nazim charges Rs 10 for water supplied to ground floors, and between Rs 20 and 30 for upper floors. There was a time when he could carry up to 40 mussocks of water, which has now come down to eight or 10. At present, his only customers are meat and tea sellers, and forget the big screen, he cannot even remember the last time he saw himself in a photograph. 

Kolkata is still home to around 40 bhisti families, most of them originally from Katihar in Bihar. Living in rented homes in central Kolkata, they primarily cater to the areas around Rafi Ahmed Kidwai Road, Brindaban Das Lane, Marquis Street, Elliot Road, the clientele comprising roughly 30 homes. Beginning their work at the crack of dawn, they visit each home and shop in turn. Nazim is happy with whatever he earns, his strong shoulders emblematic of an equally strong temperament. That is the strength of someone who carries history on his shoulders.

Ripples Under the Skin (Hindi, 29 minutes) will be screened at Nandan-3 at 2.00 pm on December 19 and at Sisir Mancha at 1.30 pm on December 21

source: http://www.getbengal.com / Get Bengal / Home> Culture> Film, Theatre & TV / by Suman Sadhu / December 17th, 2022

Malegaon NGO adopts 20 students under its “Main Banunga IAS Officer’ campaign

Community Involvement / Social Issues, Education,

Malegaon, MAHARASHTRA:

Malegaon: 

Malegaon Educational Forum has adopted under its “Main Banunga IAS Officer” campaign 20 students of Class 9 currently studying in various schools of the city.

Malegaon registered the city’s first entry into the coveted cadre of the highest ranking officials of India back in 2006 when Muhammed Qaiser Abdul Haque cracked the 2005 UPSC Civil Services exams becoming Malegaon’s first IAS officer.

Ten years later, Bhagyashree Dilip Vispute followed Muhammed Qaiser after she cracked the UPSC Civil Services Mains and then the Personal Interviews in 2016, becoming 2nd and the only female IAS officer from Malegaon.

Malegaon Educational Forum unleashed a determined and well planned program to increase this number. For this purpose, the forum conducted an Entrance Test in which more than 11,00 students appeared. Of them, some 680 were from Malegaon and the rest were from Bhiwandi.

From among those who appeared in the Entrance Test from Malegaon, the names of top 20 students were announced in an award ceremony held at Dr Manzoor Hasan Ayyubi Hall of Sardar Campus Sunday January 29, 2023.

“We have committed to ourselves to send at least 5 IAS officers from amongst these 20 toppers”, Dr Manzoor Hasan Ayyubi, President of Malegaon Educational Forum, said while addressing the award ceremony Sunday.

Dr Ayyubi also shared the details of the campaign and explained how the forum will train the selected students for the next 7-8 years so that they not only successfully crack the UPSC Civil Services exams but also become a good graduate and professional even before appearing for the important exam.

While addressing the students, Aniket Bharti, Additional Superintendent of Police (ASP) Malegaon, said if coordinated effort is taken and these students are properly trained and given the necessary guidance then they will be unstoppable.

“I will always be available at the service of these students and the forum for the success of its campaign”, he said.

‘Mere adding numbers not enough’

In his speech, Aleem Faizee, Founder Editor of ummid.com, stressed on the need to increase the number of Muslims who are appearing in the UPSC and other government recruitment exams.

“The primary requirement to increase the representation of Muslim in ghe government sector is to make more and more students appear in the UPSC and other competitive exams conducted by the centre and various state governments.

[Mariya Sadaf of Malegaon High School who stood first in the Entrance Test being honoured at the function.]

But at the same time, Aleem Faizee, said mere increasing the number of Muslims in the government sector will not serve the desired purpose unless those who will be joining the civil services in future are committed, dedicated and courageous enough to take tough decisions at crucial time.

“Otherwise, we have seen during the Gujarat riots in 2002 when more than 100 Muslims were killed in Naroda Patiya just outside the SRPF Camp. This happened despite the fact that the incharge of the camp and the second in command both were Muslims”, Aleem Faizee said quoting from the book of R.B. Sreekumar, who was the Additional Director General of the Gujarat Police (ADGP), at that time.

Mukhtar Yusuf, one of the founders of Malegaon Educational Forum, explained the aims and objectives, Rizwan Rabbani, Feroz Husain Badshah, Maaz Dr Manzoor Ayyubi, Mohammed Arif, Principal of Mohammadia School Mansoora, Ejaz Siddiqui and Bushra Mam also encouraged the selected students.

Mohammed Arif Dular sir moderated the program and Ruqayya Ansari, retired Principal of Malegaon Girls’ High School and a member of Malegaon Educational Forum, delivered the vote of thanks.

Next target Bhiwandi

Malegaon Educational Forum has planned similar ceremony in Bhiwandi on February 05, 2023 where 20 students of the city’s various schools will be “adopted” under the campaign.

It can be recalled that Malegaon had ran a similar campaign ‘Har Ghar se aik civil servant’ in 2013.

Hammad Zafar of Maunath Bhanjan (Uttar Pradesh), Umme Fardina Adeel of Guwahati (Asam) and Shakeel Ansari of Nandurbar (Maharashtra) were invited for the launch function. The three had shared in depth their personal experience and challenges they had faced while preparing for the important exam.

source: http://www.ummid.com / Ummid.com / Home> Education & Career / by ummid.com staff reporter / January 31st, 2023