Category Archives: Arts, Culture & Entertainment

Muslims in Kolkata find a place to call home

Kolkata, WEST BENGAL :

Tanvi Sultana speaks at a gathering organised by Sanghati Abhijan at Jadavpur. Photo: Special Arrangement
Tanvi Sultana speaks at a gathering organised by Sanghati Abhijan at Jadavpur. Photo: Special Arrangement

Two voluntary groups enable Hindus and Muslims to interact and look beyond communal misconceptions.

After being turned away by several landlords for months, Aftab Alam and his three friends, all of them doctors, finally found a place to rent in south KolkataTheir elation, however, was short-lived. Soon after moving in, a neighbour told their landlord that they ought to be evicted, arguing, “Four Muslim men staying in a predominantly Hindu neighbourhood is problematic.”

Dr. Alam recalls, “It was disheartening. I rented the flat to the rest after strenuous night shifts. Suddenly, the peace was disrupted…[we had] huge expectations from Kolkata.”

His predicament was unexpectedly addressed. When he spoke of it on social media, Dr. Alam was contacted by Sanghati Abhijan (SA), a voluntary group that recently initiated its ‘Open-a-Door’ campaign to stop discrimination against potential Muslim tenants. SA’s volunteers resolved the situation by engaging peacefully with the neighbours, the landlord and the tenants themselves.

“We thank them for their support at a critical time,” says Dr. Alam. The intervention helped him and his friends stay on instead of relocating, as they had first planned.

‘Communal remarks’

In another instance, Tanvi Sultana, an undergraduate student, was allegedly targeted with “communal remarks” while looking for a flat in south Kolkata, at times being instructed not to bring beef to her residence. As with Dr. Alam and his friends, SA helped her live in the same apartment. “I thank them and wish for the initiative to grow,” Ms. Sultana says.

Since February, SA has helped about 30 such home-seekers in dire need via its social media group, ‘People’s Unity’. The platform provides a database of houses, apartments and guest houses, with information such on the location of the property, contact details of owners, and rent. The group’s meetings are eye-openers on the communal tensions between property owners and tenants.

“We only enlist property owners who are keen on letting out accommodation without discriminating against a particular faith or on the basis of marital status,” said Dwaipayan Banerjee, one of SA’s co-founders. However, Mr. Banerjee admits that while “hundreds” of tenants approach them, the property owners are “far fewer” in numbers.

SA’s members say they want to “break the culture of silence” which, in turn, could “curb rising Islamophobia.” Anindya Ray Ahmed, a student, was told openly by brokers, “Muslims are dirty and potential terrorists.”

He was ‘rejected’ by 16 landlords before he could find a place to live, but after accepting a deposit, the landlady telephoned him to say, “My husband has a problem with Muslims, so you cannot stay.” Mr. Ahmed alleges that she lowered his deposit down in a bag from her floor above, declining to “stand near a Muslim.”

SA’s members favour direct mediation, but their Facebook page has witnessed about 150 such disagreements and their resolution through virtual owner-tenant interaction on the social media platform.

In another incident, SA informed the Jadavpur University Teachers’ Association and authorities when two students faced misbehaviour from the superintendent and boarders at their hostel “for being Muslim.” An enquiry committee is looking into this case.

SA member Deborshi Chakraborty calls this “exponential ghettoisation” because, often, Muslim tenants seek proximity to their religious peers so that they will not be judged.

Alongside, SA has been prey to moral policing and expressions of paranoia by potential lessors.

The campaign has apparently irked Tripura’s former Governor Tathagata Roy, now Governor of Meghalaya. On August 11, he re-posted a newspaper article on SA and remarked on social media that the paper was trying to “teach Hindu house-owners of Kolkata that they must rent out their premises to Muslims. Otherwise, they are not sufficiently ‘secular’.”

Along similar lines, the Know Your Neighbour (KYN) campaign aimed at reducing communal tensions between Hindus and Muslims is gaining momentum in Kolkata and several districts, too. On a shoestring budget, KYN has organised meetings, sponsored heritage walks, staged plays, and focussed on food to find common ground.

Participants of the Know Your Neighbour campaign visit to Metiabruz in Kolkata. Photo: Anirban Kar | Photo Credit: Anirban Kar
Participants of the Know Your Neighbour campaign visit to Metiabruz in Kolkata. Photo: Anirban Kar | Photo Credit: Anirban Kar

Food walks

“We arrange food walks as the city has a massive culinary culture developed over centuries,” said Sabir Ahamed, a KYN organiser. “Cultural ignorance brews fear. Financial constraints coupled with little-known practices like the Dastarkhān, a traditional space for meals kept on a yellow cloth featuring Urdu couplets, became the basis for speculation over why Muslims ‘eat in bed’. Such ‘myths’ must be broken, which is why we translate the Muslim ‘jargon’ that often dictates daily routine,” says Mr. Ahamed. His intends to delve deeper into this in his forthcoming Masjidi Kolkata project.

KYN’s walks journey into quintessential ‘Muslim pockets’ of Kolkata — Metiabruz, Khidderpore and parts of central Kolkata around the mosques set up by Muslims from Kutch — are followed by interactions with locals.

“Although I am a resident of Kolkata, I had never been to Khidderpore. I took this opportunity to know more about Bengal’s Islamic culture, and to redeem myself of the guilt of assuming that it is a crime-prone area,” says Sanjukta Choudhury, who participated in a KYN walk.

Novelist, academic and foodie Samim Ahmed, an expert on both the Mahabharata and Nawab Wajid Ali Shah’s Bengal, says visits to areas like the Sibtainabad Imambara, a less ornate grave of the last King of Oudh, Wajid Ali Shah, “adds more excitement to the walk.”

Often, visitors discuss food traditions with locals and learn, for instance, about the German bread distributed in Kolkata during the Second World War, dry fruits, and recipes for delicious haleem and biryani.

Non-Muslims are invited to break bread with their Muslim counterparts in KYN’s ‘Dosti ki Iftari’ get-together.

Linguistic explorations, such as tracing the etymological roots of ‘azaan’ (the Islamic call for worship) ringing within the old architecture of the Nakhoda Masjid, are also encouraged.

“Hindus barely visit these pockets of Kolkata, whereas such paranoia is less intense in the rural areas. We aim to eradicate cultural misconceptions by spreading knowledge on prevalent Islamic practices,” Mr. Ahmed says, adding, “Such walks provide an opportunity for communities to know each other in an atmosphere of unmitigated fun.”

source: http://www.thehindu.com / The Hindu / Home> News> Cities> Kolkata / by Tannistha Sinha / Kolkata – August 25th, 2018

Second Lucknow ‘fixed’ in sepia

WEST BENGAL :

Liveried servants of the Nawab of Oudh wait with a palanquin in one of the rare photographs of Metiabruz, during Wajid Ali Shah’s time. The royal insignia is embroidered on the back of one of them. Copied from the original by Rashbehari Das
Liveried servants of the Nawab of Oudh wait with a palanquin in one of the rare photographs of Metiabruz, during Wajid Ali Shah’s time. The royal insignia is embroidered on the back of one of them. Copied from the original by Rashbehari Das

A portfolio of fast-fading photographs that provides possibly the only pictorial document of the second Lucknow that Wajid Ali Shah had created in Metiabruz, after he was exiled there, is urgently in need of preservation. The photographs are, moreover, some of the earliest examples of the art as practised the world over.

Amjad Ali Mirza of Garden Reach Road, in his 60s, who is a great-great-grandson of the ruler of Oudh, possesses the photographs. But he doesn’t know how to preserve these friable prints whose sepia has, in some cases, turned a ghostly shadow of its former self. Says Mirza: “I have no doubt about the authenticity of the photographs. The portfolio is ancestral property. It was handed down to me by my uncle, Yaqub Ali Mirza, who died in 1973.” Some of the photographs are captioned in Urdu. But the identity of the photographer shall always remain a mystery. Oscar Mallitte, a French commercial photographer, we know, had captured a view of the village at Garden Reach, circa 1864, but there is no evidence he did this assignment.

Abdul Halim Sharar (1860-1926) tells the story of Oudh in his book Lucknow: The Last Phase of an Oriental Culture. In it, he has also documented the last days of Wajid Ali Shah in Metiabruz, where he set up a city whose splendour surpassed Lucknow’s glory in the pre-Mutiny days. The palaces, pleasure gardens and zoo that the Nawab had created on the banks of the Hooghly come alive in these photographs, not much larger than postcards. It is as if chemicals and light had “fixed” the scenes that Sharar’s readers conjure up in their mind’s eye.

Soon after the Mutiny had fizzled out, the Nawab was released from confinement in Fort William and he returned to Metiabruz. There, while turning abstemious, he developed a passion for animals and for building beautiful houses. Before the Zoological Gardens was established in Alipore in 1876, the Nawab had already acquired a large menagerie that included rare birds, deer, horses and an open-air snake-pit that left visitors awestruck. But after Wajid Ali Shah’s death in 1887, Metiabruz became a hell-hole almost overnight.

The photographs prove that Sharar, when he described Metiabruz, never deviated from reality. Unlike the Lucknow architecture, with its embarrassment of stucco ornaments, the buildings of Metiabruz are constructed on the lines of European bungalows. The lines are simple but no less grand than the palaces of Lucknow.

Overlooking the river or surrounded by expanses of water, they are connected by bridges. Flags flutter on their tiled roofs. There is hardly any Islamic influence in their architecture, save a low-rise with triple minarets. Ostriches, deer, sheep and horses were the showpieces of the Metiabruz parkland. The snake-pit resembles a giant termite hill. One can almost hear the harsh calls of the clumsy pelicans and cranes strutting around the aviary. The liveried servants wait outside the palace gate with a palanquin. The piscine insignia of the royal family of Oudh is stitched on to the back of one man’s coat. There are two significant photographs. In one, the gang of smiling labourers carry construction material on their heads as they create the new Metiabruz. Another shows the buildings of Metiabruz being demolished. An exquisite way of life being wiped away forever.

source: http://www.telegraphindia.com / The Telegraph / Home> West Bengal / by Soumitra Das in Mirza / July 14th, 2003

A Place for Us a ‘quintessentially American’ tale? Fatima Farheen Mirza answers

Hyderabad, INDIA / California, U.S.A :

Writing about an immigrant Muslim family in America, A Place for Us author Fatima Farheen Mirza says she wanted to place their lives and concerns at the centre of the narrative.

Visiting India for the first time five years ago, author Fatima Farheen Mirza visited the masjid (mosque) where her parents had her nikkah (wedding), in the city of Hyderabad. Fatima was then the same age that her mother was the same number of years ago.

“A man was sitting outside in the courtyard, threading flowers that would decorate one of the shrines. I asked if I could have one flower, because I wanted a souvenir of the place, and he denied me. I remember telling him, ‘But my mother got married here’. And he looked at me, asked me to wait for a minute, and then threaded an elaborate string of flowers that I could tie to wear in my hair. I’ll never forget it.”

This is how Fatima describes that moment. It is almost as if this passage has filtered out of the consciousness of one of the characters of her famous debut, A Place for Us. As a family gathers for the nikkah of their eldest child, the obedient, precocious doctor Hadia, their youngest, the delinquent, the errant Amar, cannot be found for the family photograph. This is a family, but the discord is unbelievable, and the silhouette of the elephant in the room grows darker and darker.

“I wanted to do my best [for] this family. I wanted to do justice to their lives, I wanted to understand their experience with as much complexity and care as I possibly could. I loved them, and it was a privilege to be able to write about them,” says Fatima about the book’s keenly felt impulses, its ability to pick up life’s mundane moments lying unnoticed in our midst and light them up with meaning. A Place for Us was recently chosen by Sarah Jessica Parker — Carrie Bradshaw of the hit American sitcom Sex and the City — for her publishing debut with her imprint for Hogarth Press. And while Parker has called it a “book about a quintessentially American family”, Pulitzer Prize-winner novelist Paul Harding has exalted it as “a work of extraordinary and enthralling beauty”.

Born and raised in California, it is natural to assume that Fatima not only spoke and wrote English for the majority of her life, but wrote about characters that belonged to a certain place, a certain way of life. How did the book come about? “Writing has always been a part of my life. Recently, I was surprised to find a story from when I was maybe seven or eight, because it was written in both Urdu and English—an impulse that returned when I was working on the novel. But throughout high school, I wrote about characters with names like Corrie, and now I wonder if my imagination had internalized the belief that stories belonged only to the kind of characters I’d grown up consuming. I remember pausing when I first wrote the name Hadia, how I not sure if I could proceed, but once I started writing about this family, I was committed,” says Fatima.

But conceptualising Hadia — which means the ‘guided one’, and is the ideal daughter, freethinking but also committed and devoted, and thinking for her — surely must have come somewhere from inside Fatima, who was once pursuing medicine, and has similar beliefs about religion and autonomy?

“Once seeds from one’s own life are planted into the novel, they are altered by the personality of the characters, and begin to take on their own significance. I might relate to the pressure Hadia feels to pursue a medical career path in order to make her parents proud, or Amar, keeping journals and looking to lines of poetry as a way to make sense of his own life — but the way these pursuits and pressures manifest in Hadia and Amar’s life is theirs alone,” Fatima shares.

At a moment in the novel, Hadia, soon to turn nine, contemplates intensely on the looming prospect of wearing the hijab, which her faith requires of her. With religious symbols coming under a lot of fire lately throughout the world, how does choosing or rejecting the hijab empower Hadia or her mother Layla? “Each character is aware of what the world wants from them. They have to navigate what their community, family, and faith want from them. It can be difficult, in the face of all of this, to know what they want for themselves. Figuring out their desires and attempting to make choices is what each of the characters contends with,” she says.

“[So], they are empowered when they make a choice that is aligned with their inner voice. This also applies to religious practices — Layla is empowered when she wears the hijab, and Hadia, when she decides not to.” And indeed, when not touching your deepest impulses about life and relationships, A Place for Us is a work about the significance of choices: An otherwise patriarchal father passes on a watch meant for a son, to his daughter. A deeply conservative mother gathers the courage to roll up her shalwar to meet her little son in the river. A young couple in love chooses to continue to meet in private, risking everything at stake for their families.

In this book about a quintessentially American family, white characters make short appearances as the immigrant minority dominates the focus, and their customs and sensibility — Sunday school, the significance of prayer, community gatherings — comes to the forefront of an American consciousness. Can one interpret this novel, then, as an attempt to envision a new America?

“This is rather [my way] of presenting the experience of living in America that is true to these characters. I wanted to place their lives, their concerns, at the centre of the narrative. If what results is a version of America that seems new, then what that speaks to is the lack of adequate representation in literature — because these lives are here, they have been here, and they have stories to tell,” Fatima says.

Modest though she may be — Fatima has undeniably mastered the art of sticking to describing life through memory. From the first scene, the narrative shifts into a series of flashbacks, in no particular sequence, from the collective consciousness of this family. From the parents’ wedding in India, their relocation to the US, the birth of their kids, the little moments as they grow up — the childhood stories, picnics, crushes, school, their rivalries and revelries — the narrative reveals itself both all at once and in parts.

And she explains the systematic revelation and withholding of information that take place through such a technique. “The [flashbacks] appear the way memories rise in a mind trying to understand something about one’s past — seemingly at random, skirting around a conflict, until enough context is understood that the centre of the conflict can be tunneled towards.”

Most of A Place for Us is poetry, and poetry is what moves its author. “I loved and returned to The Lover by Marguirite Duras and The Great Fire by Shirley Hazzard. I listened endlessly to Samuel Barber’s Adagio for Strings, trying to pay attention to the mood and movement in it, and how that could translate into the way I thought about the structure for the sections within the novel. I wrote and rewrote quotes by Muhammad Ali into my journal to stay focused,” says Fatima, who is learning boxing these days.

Interact with the author @Prannay13

source: http://www.hindustantimes.com / Hindustan Times / Home> Books / by Prannay, Hindustan Times / September 19th, 2018

Get the taste of a culinary story

KERALA :

UmmiAbdullaMPOs01oct2018

A Kitchen Full of Stories, a coffee table book on Mappila cuisine, released

Every ingredient has a story to tell, and the dishes are like a great story, as chef Regi Mathew described cooking in a nutshell.

Similar is A Kitchen Full of Stories, a coffee table book released on Saturday. The book, in a mix of stories and recipes of traditional Mappila cuisine, documents the culinary journey of its writer, Ummi Abdulla.

Alongside are anecdotes from her growing years and tips from her own kitchen. The book that has evolved over seven years was conceptualised by her grand-daughter, Nazaneen Jalaludheen.

Releasing the book, N. Ram, chairman, The Hindu Publishing Group, said, “It goes without saying that this book is indispensable to anyone interested in Mappila cuisine. At one level, it is a cookbook — a practical guide to and celebration of Mappila kitchen treasures. But it is more than that. It introduces us to the culture and tradition of a community.”

“In a wider sense, it is a celebration of the idea of India, the rich diversity and plurality and the secular spirit of its historical civilisation that has come under stress and challenge today. It is the celebration of the greatness of our historical civilisation, which has welcomed influences from anywhere in the world,” he said.

Nandini Rao, chairman and managing director, Orient Blackswan, said coconut, coconut oil and rice formed the foundation of all food from Kerala.

“But Arab influences in Mappila cuisine are clearly evident and provide an element of surprise. A Kitchen Full of Stories evokes not just the food of the community but also the customs and traditions of the community that has contributed to the richness and diversity of India,” she said.

Ms. Jalaludheen said being a self-published book, they used crowdfunding as a way for people to book in advance. S. Muthiah, historian, Geeta Doctor, author and S.R. Madhu, writer-editor were present.

source: http://www.thehindu.com / The Hindu / Home> News> Cities> Chennai / by Staff Reporter / Chennai – September 29th, 2018

The vinyl man of Kitab Mahal

Mumbai, MAHARASHTRA :

From Marathi to Tamil, and classical to rock, Razzak has it all.
From Marathi to Tamil, and classical to rock, Razzak has it all.

A little corner of analog music on a Mumbai pavement

As I walk down the cobbled pavement under the famous blue-and-white arches of Kitab Mahal, I almost walk past ‘Royal Music Collection’ without noticing it. But Lata Mangeshkar crooning ‘Chhod De Saari Duniya Kisi Ke Liye’ lures me to the shop tucked away between others selling helmets and mobile phone covers. I am immediately struck by the hundreds and hundreds of vinyls and cassettes that are immaculately organised in the tiny space.

The shop’s owner is Abdul Razzak, a man of few words. It is difficult to tease answers out of him; he prefers to reply in lists: genres, artists, languages, types, sizes, speeds of vinyl. He has facts about his collection of LPs and EPs and LDs at his fingertips.

“There’s Hindi, English, Gujarati,” he intones, “Marathi, Punjabi, Tamil, Bengali, Indian classical, Western classical, pop, rock jazz, blues, hard rock, soft rock, soft instrumental,” barely pausing to take a breath. If I slip in a word edgeways, he chides me gently, like a parent frustrated their child isn’t solving a math problem right.

A special bond

He pulls out stacks of vinyls, neatly arranged by genre in plastic bags, from a small, almost hidden, cupboard that holds his more expensive collections. He then lists out artiste names in another rapid-fire burst: “Boney M., ABBA, The Beatles, The Doors, Pink Floyd, Jimi Hendrix, Led Zeppelin, The Who.” “I don’t really relate to them or understand them,” he says, but he clearly knows what to stock.

As the conversation progresses, the 54-year-old slowly begins to warm up. He tells me why vinyls are special to him. “When you play it, it feels like someone is sitting in front of you and singing,” he says. Razzak’s father worked at a printing press, and no one in his family was particularly interested in music. As one of five siblings growing up in Mumbai,  Razzak would inevitably watch as many films as he could in theatres and religiously listen to their songs on cassette tapes. That is how his love for music began.

“I listened to old Hindi songs,” he reminisces. “I loved Rafi saab’s music. I’d listen to mix collections of Mangeshkar and Talat Mahmood.” Then, as a teenager, Razzak discovered a friend’s collection of vinyl records. There was no turning back. “Once I realised the quality of records, I would only listen to them. The sound is so sweet to the ear.”

One day, the friend gave Razzak his entire collection of 300 records. This was the impetus that kick-started Razzak’s vinyl business in 1980. The collection had songs and dialogues from classics like Raj Kapoor’s Barsaat (1949) and Shree 420 (1955), and Sholay (1975). With these classics, Razzak began to expand his collection and also his network of collectors.

Razzak had gone into business with his uncle, who sold old stamps and coins at the same spot in Kitab Mahal where Razzak now sells vinyl. Uncle and nephew still work together and, in fact, the shopfront abutting the pavement sells coins and stamps during the day, and in the evening after his uncle closes shop, Razzak moves in from the alley at the back where he sits during the day.

Gandhi on 78 rpm

The oldest record in Razzak’s possession is Ashok Kumar’s Jhoola (1941). He also has Mahatma Gandhi’s voice on a 78 rpm. Kanan Devi, Suraiya, Noor Jehan, they all feature strongly in the mix.

The shop has changed little in the 37 years of its existence. A store in Chor Bazaar is offering competition, but that doesn’t appear to worry Razzak. “A lot of the stuff in Chor Bazaar is from scrap dealers, from posters to antique furniture,” he explains, “but they sell at high prices.” Why doesn’t he do the same, I ask. “I don’t want to. I want to run this place as it has always been run,” making enough to cover his family’s expenses.

Kala Ghoda’s famous Rhythm House shut down last year because music downloads proved too big a competition. But online streaming doesn’t affect Razzak whose customers seek him out for a different era, a different sound, for an experience that digital cannot give.

The demand for his wares has slowly grown, as vintage becomes hip and electronic vinyl players buttressed the market. From DJs to interior designers to Bollywood stars, Razzak attracts a tony crowd. He proudly shows me a picture of director Madhur Bhandarkar visiting his shop. Nobody in his family has shown any interest in continuing the shop, but Razzak is unfazed. “I’ll sell them for as long as I can. I can definitely run the shop for another 10 years.”

Anahita Panicker is a Mumbai-based freelance journalist who is as obsessed with cinema as she is with gender rights.

source: http://www.thehindu.com / The Hindu / Home> Entertainment> Music / by Anahita Panicker / September 30th, 2017

NRI becomes first Muslim Lord Mayor of UK town

KENYA / Leicester, UNITED KINGDOM:

Leicester previously had Hindu and Sikh Lord Mayors,but Abdul Osman is first Muslim to hold the office.

Indian-origin councillor Abdul Razak Osman has become the first Lord Mayor of the Islamic faith to hold the high office in the multi-cultural town of Leicester,which has a large minority of Indian origin people.

Osman was born in Kenya and arrived in the UK in 1971.

His late father Yousuf Razak worked on the East African Railway,and worked for a local engineering firm after moving to Leicester.

The Lord Mayor is Leicester’s first Citizen and has a high profile role maintaining and promoting the interests of the city and its citizens, by attending a variety of civic engagements during the year.

Leicester previously had Hindu and Sikh Lord Mayors,but Osman is the first Muslim to hold the high office.

Incidentally,the office of the Deputy Lord Mayor of Leicester is also held by an Indian-origin councillor,Mustafa Kamal,who hails from Ferozepur,Punjab.

Osman has worked with several charity organisations and was instrumental in fundraising to build two villages and a school in Kutch,Gujarat for orphaned children,following an earthquake in 2011.

Osman,who joined the city council in 1996,takes over from Councillor Rob Wann.

Osman said after being sworn in at the Town Hall last night: “It’s an important year,with the Diamond Jubilee and the Olympics,so it’s a privilege for me to hold office with everything that’s going on”.

He added: “I want to focus on visiting the communities and raising the profile of the office of Lord Mayor.

I’m proud to be the first Muslim councillor to hold the position – we’ve had Christian,Hindu,Sikh and now I’m able to bring the Islamic faith to the office which is a great honour”.

Osman,who previously held the office of High Bailiff and Deputy Lord Mayor,is married to Shaina,who will serve as the Lady Mayoress.

The couple have two children.

The term of Leicester’s Lord Mayor is one year,and runs from May to May. Each year the longest serving City Councillor is offered the role. Leicester has had a Mayor since the year 1209. From 1928,the Mayor became a Lord Mayor.

The town also has a separately elected Mayor,currently Peter Soulsby (Labour).

source: http://www.indianexpress.com / The Indian Express / Home> News Archive> Print / by Agencies, London / May 18th, 2012

Yay and Nay: Dulquer Salman in Osman Abdul Razak

Chennai, TAMIL NADU / KERALA :

Dulquer Salman slays in a bandh gala as he was spotted at an event.

DulquerMPOs29sept2018

The super dapper Dulquer Salman was recently spotted at an event looking all debonair.

The popular Malayalam actor wore a black bandh gala with statement golden buttons pairing it up with off-white tapered pants and a grey printed pocket square.

We love how he has kept it simple and formal yet adding a bit of his own style with that pocket square.

We are totally crushing on this look let us know your comments too.

source: http://www.regionalpinkvilla.com / PinkVilla / Home> Tamil> Fashion / by Avantika Gupta / November 18th, 2017

Rahman Abbas: ‘English writers enjoy more freedom than us’

Mumbai, MAHARASHTRA :

Urdu writer Rahman Abbas on the challenges of being defiant

RahmanAbbasBookMPOs28sept2018

A few paragraphs were all it took for the trouble to start. Thirteen years ago, Urdu writer Rahman Abbas was booked for obscenity for his debut novel Nakhlistan ki Talash, a love story set in Bombay following the 1992-93 riots. The offending two or three paragraphs dealt with love and sex.

It’s been more than 10 years since that particular combination of words got him arrested and two since the case of obscenity was closed. But aside from polishing the rawness of a first novel, he probably wouldn’t change the words.

“I may [take] care about a few words; I will use those words but will try to use them more creatively,” he says, when asked what he would have done in hindsight. “But I don’t think there is any word we should hide. I, for one, cannot.” He continues, “As Manto said, you say ‘breast’ for ‘breast’, you can’t use another word. Or for a ‘chair’ you have to say ‘chair’, you cannot say ‘donkey’.”

RahmanAbbasMPOs28sept2018

A medium-height man with a soul patch and a disarming frankness, Abbas, 46, is currently translating Nakhlistan into English, and expects it to be published next year. He has just come back from a tour of Germany with the German translation of his fourth and latest novel Rohzin—the first time any of his novels has been translated. Next month, Rohzin’s English translation, by Sabika Abbas Naqvi, is slated for release. Set in Mumbai, the love story opens with the flood of July 2005 and won a state Sahitya Akademi award in 2017.

But to a general audience Abbas, a former teacher, is still perhaps best known as the writer who found himself in the crosshairs of an outdated legal provision: Section 292 of the Indian Penal Code that punishes obscenity in writing and art.

“I don’t regret what happened,” he says. “These are the challenges you have to face as a writer or creative person. If your society is orthodox, it is your duty to challenge the orthodoxy.”

And that is precisely what he plans to do. Since the police case that changed his life, Abbas has left the teaching profession, won and returned a Sahitya Akademi award, won and retained a Sahitya Akademi award, and is in the incipient stages of launching a broader campaign against Section 292. That section, among others, has for years been a part of the restrictive free speech architecture that bedevils Indian writers and artists.

“There is freedom for people to protest against a book, to dislike a book. I respect that freedom. If I have the freedom to write, people have the freedom to criticise,” says Abbas, who won his first state Sahitya Akademi award for his third novel, Ek Mamnua Mohabbat ki Kahani . “But a [legal] provision that gives people an opportunity to send a writer to jail, that should be stopped.” He adds, “For a democracy, this is crucial.”

The first step, Abbas believes, is to galvanise public opinion through writing and advocacy against Section 292 in particular. A public interest litigation (PIL) opposing the use of this provision against writers and artists is already in the works.

Abbas is also busy working on a fresh piece of Urdu fiction, his first literary effort since the case against him was closed in 2016, liberating him in several ways. “For my next novel, I will try to explore the things I couldn’t explore in my previous three novels,” he says. “Since the case has ended, I feel I am free to write.”

Abbas denies the impact that fame— or infamy—can have on the reception of a work. “I think if you aren’t a good writer, it will not help,” he says. “Nothing can help.” He names Sadat Hasan Manto and Ismat Chughtai as illustrious Urdu predecessors who were prosecuted (though ultimately unsuccessfully) under the same law he was. Then he chuckles: “There is no single example of bad writers having any problem.”

Good or bad, Indian filmmakers and artists have consistently faced oppressive free speech laws, whether through criminal prosecution, government bans or threats from conservative factions.

In 2016, various groups protested against Tamil writer Perumal Murugan’s One Part Woman and sought a ban on it. In 2015, Jharkhand-based writer Hansda Sowvendra Shekhar’s The Adivasi Will Not Dance was banned by the state government on allegations of having violated Section 292, among others. Earlier this month, the Supreme Court dismissed a plea seeking a ban on the Malayalam novel Meesha. To Abbas, this is part of a wider pattern. “English writers enjoy more freedom than us. I don’t know why. Alice Walker’s novel was in our syllabus and used those same words that I did and went to jail for,” he says. “On the one hand, the Government makes you read a book; on the other hand, if you use the same word in your text, you are a criminal.”

Though he was let off without a trial—the complainant told the court she had misunderstood the offending passages and the case was closed—Abbas spent one night under arrest in Arthur Road jail until his lawyer was able to complete the bail formalities. “It was quite a humiliating process,” he says, its memory still fresh more than a decade later. “When you go to jail, you feel your whole freedom is gone, that you will never get out of there.”

The experience was both debilitating and transformative. “I remembered Manto and wrote about how I felt the pain of Manto,” says Abbas, a touch dramatically. “If you are a writer or journalist and you experience jail, you understand the importance of freedom. I had it when I was writing; when it is stopped, you realise the importance of maintaining it. It’s not only your struggle, but a struggle of humanity.”

Though he lost his job, was pilloried at the time by the Urdu media, and still faces the censure of conservative Muslims, he now has more enthusiastic readers, he believes. “Now my writing has been accepted in a big way. Urdu readers are not that narrow minded,” he says. “They are openly reading and I am happy when young people appreciate the work which the previous generation had condemned.”

Abbas taught at a Muslim institution for several years and was also the principal of one. He later decided to leave academia and joined a think-tank fulltime in 2012. “If you are liberal Hindu, you won’t work in an RSS shakha,” he says of leaving that minority institution. “It is very conservative. Through education, they want to promote their religious ideas. I believe education should be 100 per cent secular; there shouldn’t be any discussion on religion. But now both communities are insisting on preaching religion and morality, and that is antieducation, anti-scientific temper.”

In 2015, Abbas joined the awards return protests initiated by authors disturbed by the silence of institutions and the apathy of the Government to violence against free thinkers. Like many writers and intellectuals, he too is concerned about what he perceives as the shrinking space for dissent in the country and the rise of divisive politics. “The right-wing is gaining. And only because it is doing the same ugly, dirty propaganda and dividing people in the name of religion,” he says. “There is a feeling that Dalits, Muslims, Christians, Adivasis can be targeted. Yes, there is a fear. And people should speak up.”

source: http://www.openthemagazine.com / Open / Home> Salon > Web Exclusive: Books / by Bhavya Dore / September 21st, 2018

Anantnag youth creates website to check fake news

Bijbehara Town, Anantnag District, JAMMU & KASHMIR :

Amir Ali Shah (23) from Bijbehara town of the district has spent more than two years to come up with the website ‘Stop Fake in Kashmir’, reported The Tribune.

Amir Ali Shah
Amir Ali Shah

A youth from south Kashmir’s Anantnag district has created a website to tackle the menace of fake news.

Amir Ali Shah (23) from Bijbehara town of the district has spent more than two years to come up with the website ‘Stop Fake in Kashmir’, reported The Tribune.

The website is the first of its kind developed in the Kashmir valley, said the report.

The website is already up on the Internet though it is waiting for formal launch which will take place in coming weeks.

Shah claimed that the website will act as a watchdog to keep tabs on unverified and fake news circulated on the social media where users can upload a link or screenshot of the news they want to verify.

“The website will give a feedback on whether the news is true or fake based on web searches,” Shah was quoted as saying by the report.

He said that the back-end team of the website will also run the information through its sources on the ground and check the veracity of the news.

Shah said he conceived the idea of developing such a platform in January 2016 after the entire Kashmir valley went into mass hysteria following fake news that suggested that the polio vaccine administered to children was expired and had caused some deaths.

source: http://www.greaterkashmir.com / Greater Kashmir / Home> Kashmir / by GK WebDesk, Srinagar / September 24th, 2018

Cheil WW India makes two senior appointments

Mumbai, MAHARASHTRA / NEW DELHI :

The agency hopes in Moosa Khan and Nitin Pradhan

MoosaKhanMPOs27sept2018

Cheil India has appointed Moosa Khan and Nitin Pradhan in their senior creative leadership. The duo will report to Sagar Mahabaleshwarkar.

Khan joins as head of digital (creative) and Pradhan takes on the role of senior executive creative director.

Speaking on the appointment, Atika Malik, chief operating officer, Cheil WW India, said, “We are the Agency of Now where creativity is inspired by technology. I am extremely happy that Moosa and Nitin will add their digital capability, creativity and energy to Cheil. I look forward to working closely with them to inspire new ideas and solutions for our progressive brands. For 15 years Cheil in India has provided brand solutions across retail, experiential, digital and communication to transform our client’s businesses. They will be a great asset to our creative strength and we welcome them warmly into the Cheil family.”

“I am delighted to welcome Moosa and Nitin to our team. Both of them are exceptional creative talents to have on board. While Moosa has immense understanding of new age digital media, Nitin is a fantastic creative talent with great ability of storytelling. Most importantly, we all have a shared passion for creative excellence and digital innovation. With these beliefs firmly at the heart, Moosa and Nitin will be a tremendous asset to our bold creative ambitions. Wait and watch as magic happens!” added, Sagar Mahabaleshwarkar, chief creative officer, Cheil WW India.

Khan brings with him over 10 years of experience in digital as well as traditional advertising. He has worked across agencies such as Dentsu Webchutney, Madison, TBWA and Jack in the Box Worldwide.

Pradhan, a known name among the advertising fraternity, has 17 years of experience working with– Ogilvy, JWT, McCann, Leo Burnett and the likes.

source: http://www.brandequity.economictimes.indiatimes.com / ET Brand Equity / Home> The People Report / June 02nd, 2018