Category Archives: Arts, Culture & Entertainment

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

Amazing Feats, Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Women/Girls(since May26-2021), ,

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

The origin of Biryani – how a Mughal delicacy invaded Bengal

Amazing Feats, Arts, Culture & Entertainment, Business & Economy, Inventions, Innovations (wef. Nov 30th, 2021), Travel & Tourism, World Opinion

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

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

Okhla-based leading Arabic scholar, author and recently retired Jamia Prof no more

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Education, ,

Okhla Village (South Delhi District), DELHI:

Okhla-based leading Arabic scholar, author and recently retired Jamia Prof no more

A well-known Arabic scholar, author of several books and editor of Urdu monthly magazine Allah Ki Pukar, Professor Syed Khalid Ali Hamidi, passed away a few hours ago in a local hospital in Okhla, according to family and friend sources.

The reason behind his sudden death couldn’t be ascertained till the filing of this report as three days ago he was live on his YouTube channel: Tazkeer e Quran By Khalid Hamidi. After the third Covid wave hit India, including Delhi and curbs being imposed to control the spread, Professor Hamidi was holding his weekly Quran porgramme online, interacting with his fans in the virtual world.

UPDATE: It was today (Wednesday morning) when while going out for some work, he fell in his parking and died within hours in a local hospital where he was rushed, said a resident who knows the family, adding that he could not be resuscitated in the hospital.

Born in 1956 in Rampur to Syed Hamid Ali, a writer and Jamaat-e-Islamia (Hind) stalwart, and Aisha Bee, Professor Hamidi was a known face in Okhla and Jamia. He retired from the Arabic Department of Jamia just a few years ago where he was Head of the Department.

Professor Hamidi initially studied in madarsa and did Almiat and Fazilat from Jamiatul Falah in Azamgarh. After which he came to Jamia and did his BA in 1979 and MA in 1981 from the university. He was a gold medalist at Jamia. His PhD was on India’s contribution to Hadeeth literature in Arabic in six volumes.

He did a doctorate in Arabic in 1993 and then joined Jamia as a lecturer in 1981. Besides a prolific writer, Professor Hamidi was a good orator.

Professor Hamidi’s father Syed Hamid Ali disassociated himself from JIH in later life.

Prof Hamidi was also a critic of JIH policies. He was a well-known Islamic scholar and wrote 20 books and used to give dars-e-Quran at his Abul Fazal residence every Saturday and Sunday, said sources.

Till his last days he continued to publish his magazine Allah Ki Pukar where he penned hart-hitting opinion pieces.

Friendly with junior, he was known to shares his view openly.

source: http://www.theokhlatimes.com / The Okhla Times / Home> Local / by theokhlatimes / January 19th, 2022

Why Jamia Millia’s recent Republic Day Mushaira is making headlines?

Arts, Culture & Entertainment, Community Involvement / Social Issues, Education, Events, Exhibitions, Conferences (wef. Nov 18th, 2021), Leaders, Women/Girls(since May26-2021)

NEW DELHI:

VC Prof Najma Akhtar with poets on Republic Day

On India’s Republic Day, a Mushaira was organized in the Engineering and Polytechnic Auditorium of Jamia Milia Islamia University, Delhi. This event saw some of India’s most prominent Hindi and Urdu literary voices as Ashok Chakrdhar, Ahmad Mahfooz, Dinesh Raghuvanshi, Salma Shaheen, Ahmad Naseeb Khan, Aleena Itrat Rizvi, Majid Deobandi, Shehpar Rasool, Khalid Mubashir, Khalid Mehmood, Chandradev Yadav, Durga Prasad, Shahid Anjum, Moeen Shadab, and Khan M Rizwan.

Patriotic poems remembering heroes of India’s national freedom struggle, and India’s democratic values, diversity, and unity were recited. This event coincided with many universities across India experiencing student unrest over issues that can distract students from their studies.

Dinesh Raghuvanshi said, ‘apni mitti pe agar naaz nahi kar sakte, zindagi hum tera aaghaz nahi kar sakte’ or when Majid Debandi recited ‘Jis ke dil mein watan ki azmat hai, hum usey apni jaan kehte haen’, the hall resounded with applause. That was the true culmination of this event meant to send a message of solidarity and unity from this most important educational institution of the country.

It was a well-attended event Presided over by the Vice Chancellor Professor Najma Akhtar.

The message from the poetic symposium was clear – a vocal minority cannot be allowed to hijack the peaceful and progressive atmosphere of the University. The University has always played a significant role in nation-building through quality education and, giving good professionals to the country. It also conducts research and promotes cultural diversity, and encourages students to become informed and socially responsible citizens who can contribute to the development of the country.

Jamia Millia Islamia was founded in 1920 as a non-government, secular university in Delhi, India. It was established as a response to British colonial rule and the Indian independence movement. It played a significant role in the independence struggle by educating and empowering the youth to participate in the freedom movement. In the post-independence era, Jamia has continued to be a center of excellence in education, research, and cultural exchange, serving as a model for an inclusive and equitable society.

Jamia Millia Islamia has produced many noted alumni who have made significant contributions in various fields such as politics, arts, media, and academics. Some of the notable alumni include Salman Khurshid, former Union Minister of India, and Shah Rukh Khan, a Bollywood actor, and film producer. Mukul Kumar, aerospace engineer and former NASA scientist, Saeed Akhtar Mirza, film director and screenwriter, and Nafisa Ali, actor, and social activist.

Jamia Millia Islamia was recently ranked as one of the top universities in India by several national and international ranking agencies.

The University has a vibrant student political culture and is known for its strong student activism and political engagement. Various student groups play an important role in shaping the discourse on important national and local issues, and in advocating for student rights and interests.

source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by ATV / posted by Aasha Khosa / January 31st, 2023

After switching schools owing to the hijab ban, a Karnataka girl wins a prize in the Kerala State Festival

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

Shivamogga, KARNATAKA / Karavarakund (Malappuram District) KERALA:

Afeefa K wins first place with an “A grade” in Kannada speaking this year in the Kerala State Festival

At the Arts Festival, which concluded on 7 January, the topic for Kannada speech was “role of voters in democracy”. Afeefa said she explained the misuse of voters and how it damages society.

Afeefa, a student at Shimogga’s KPCL High School in the tenth grade, was forced to leave school as soon as the Karnataka government banned the hijab in February of last year.

She is currently enrolled in Darunnajath HSS, a school located in Karuvarakund, her grandfather’s hometown and a town in Kerala’s Malappuram district.

Source: Maktoob Media

source: http://www.thehindustangazette.com / The Hindustan Gazette / Home> National> Karnataka / by Ayesha Mastoor / January 11th, 2023

Rehman Rahi, 97, Eminent Kashmiri Poet Who Restored a Language, Dies

Amazing Feats, Arts, Culture & Entertainment

Srinagar, JAMMU & KASHMIR:

Kashmir’s unofficial poet laureate, he gave voice to the rich culture of a bitterly divided territory and helped give his mother tongue a distinct literary identity.

Rehman Rahi in 2007, after becoming the first Kashmiri to win India’s highest literary award.Credit…Sipra Das/The The India Today Group, via Getty Images

New Delhi:

Rehman Rahi, a celebrated Kashmiri poet who devoted his life to promoting and preserving the Kashmiri language and gave its poetry a distinct identity, died on Monday at his home in Srinagar, Kashmir’s biggest city. He was 97.

His son, Dr. Dildar Ahmad, confirmed the death.

Throughout his career as a writer and university professor, Mr. Rahi was committed to Kashmiri, a language he considered the source of Kashmiri identity and essential for preserving the ancient culture of a divided territory.

He published more than a dozen books of poetry and prose in Kashmiri and is credited with restoring the language spoken by more than six million people to the realm of literature, lifting it out of the shadow of Persian and Urdu, which once dominated the literary scene in Kashmir, a disputed territory that straddles India and Pakistan.

“He introduced intellectual richness, modern sensibility and accessibility to Kashmiri language and poetry,” Muhammad Amin Bhat, a Kashmiri television anchor and president of Adbee Markaz Kamraz, the region’s oldest literary organization, said in an interview this week. “Without a doubt, he was the greatest living poet of modern Kashmiri language.”

Over a career that spanned many decades, Mr. Rahi won dozens of awards, including the Padma Shri, India’s fourth-highest civilian honor, in 2000, and in 2007 the Jnanpith Award, India’s top literary prize, becoming the first Kashmiri to do so.

In 1961, he won a literary award from India’s National Academy of Letters, for his poetry anthology “Nawroz-i-Saba” or “Advent of the Spring Breeze,” (1958).

Like most Kashmiris, Mr. Rahi grew up speaking conversational Kashmiri, but the language had been removed from schools — the Indian government viewed it as subversive — and its formal speech had fallen into disuse.

In the 1950s, he attended a poetry reading in the village of Raithan in central Kashmir, where a Kashmiri poem was greeted with tremendous applause. Mr. Rahi then went onstage and read his work in Urdu, then the region’s official language.

“No one understood it,” he said in an interview with The New York Times last year. “That day I started learning Kashmiri.”

That was the beginning of his long love affair with the language, which he described in his 1966 poem “Hymn to a Language”:

O Kashmiri language!
I swear by you,
you are my awareness,
my vision too the radiant ray of my perception
the whirling violin of my conscience!

He also promoted Kashmiri in more concrete ways. He was one of the biggest supporters of a campaign to restore the language to schools, an effort that finally succeeded in 2000. He helped recruit teachers and scholars to teach Kashmiri and created a course to teach it to children.

More recently, his poems addressed the despair of the Kashmiri people living at the heart of a bitter and longstanding dispute between India and Pakistan.

One untitled poem reads:

It may not be possible to speak, what can we do?
It may not be possible to bear burdens of the heart, what can we do?
The flower may refuse to blossom but does it have the right?
There is a fire burning in its bosom, what can we do?

Rehman Rahi was born Abdul Rehman Mir on May 6, 1925, into a poor Muslim family in the Wazpora area of the city of Srinagar.

His father, Ghulam Muhammad Mir, a day laborer, died when Rehman was 14; his mother, Rahat Begum, was a homemaker. After the death of his father, he was raised by a maternal uncle.

Rehman studied Persian at Sri Pratap College and English at Kashmir University, both in Srinagar, earning a master’s degree in each language. He started writing while in college, adopting the pen name Rehman Rahi.

He worked briefly as a clerk in the department of Public Works, earning just a few cents a month and sometimes traveling dozens of miles to northern Kashmir for his job.

He then joined a regional Urdu-language newspaper, Khidmat, as an opinion writer. In 1947, the Indian subcontinent was partitioned into India and Pakistan, leading to widespread violence between Muslims and Hindus and cleaving what had been the princely state of Kashmir.

For years, Mr. Rahi wrote about the pain and anguish that the upheaval had inflicted on millions of ordinary people and how it had shaped their experiences and encounters. He also started writing poetry.

In 1964, he joined the Persian department of Kashmir University as a lecturer, and in 1979 switched to the recently created Kashmiri department.

He married Zareena Mir, who died in 2019. Along with his son, Dr. Ahmad, Mr. Rahi is survived by two other sons, Dr. Javed Iqbal and Dr. Farhad Hussain; a daughter, Nighat Nowsheen; and five grandchildren.

He retired from the university in 1985.

Mr. Rahi was sometimes criticized for having failed to engage with the brutal conditions faced by many Kashmiris, who have been oppressed by both Indian security forces and Kashmiri militants fighting for independence from India.

While working for the newspaper Khidmat, he joined the Progressive Writer’s Association, which was affiliated with India’s Communist Party, and early in his career he had a reputation as a progressive poet.

But he later denounced Communism and became more guarded about his political thinking.

As Kashmir plunged deeper into turmoil after an insurgency began in 1989, Mr. Rahi’s poetry grew more somber, expressing anguish over the mounting violence, yet he continued to avoid addressing the politics around it. He saw literary modernism as a new framework for examining the human condition.

Abir Bazaz, a professor of Kashmiri literature at Ashoka University, outside of New Delhi, said Mr. Rahi’s reticence had been a valid response to the conflict.

“Rahi’s political silence, a refusal to take sides in the vicious cycles of insurgency and counterinsurgency in Kashmir, does offer a hope for a path beyond the violent binaries that have shaped the Kashmiri present,” Dr. Bazaz said.

He cited a poem Mr. Rahi wrote in 1995, at the height of the insurgency, seemingly justifying his detachment:

Looking at that state, I only desired madness and silence
I was told your fate, dear, is madness and silence

But in the Times interview last year, looking back on his career, Mr. Rahi expressed regret, faulting himself and other poets for failing to sufficiently grapple with the difficult realities on the streets of his homeland.

“We stood with pen and paper on banks of a river filled with blood,” he said, “and chose not to see the pristine water had turned red.”

Sameer Yasir is a reporter for The New York Times. He joined The Times in 2020 and is based in New Delhi.  @sameeryasir

source: http://www.nytimes.com / The New York Times / Home> Asia Pacific / by Sameer Yasir / January 11th, 2023

Two-Day Exhibition On Muslim Women Achievers To Be Held At Hyderabad’s Salar Jung Museum

Amazing Feats, Arts, Culture & Entertainment, Community Involvement / Social Issues, Events, Exhibitions, Conferences (wef. Nov 18th, 2021), Women/Girls(since May26-2021)

KARNATAKA / Hyderabad, TELANGANA:

A two-day exhibition celebrating the achievements of Muslim women will be held at the Salar Jung Museum in Hyderabad on October 1 and 2 by the Intellectual Learning Methodologies (ILM) Foundation in association with the Shaheen Group of Educational Institutions, Islah and Asli Talbina.

The exhibition is aimed at educating the common man about the astounding accomplishments of Muslim women.

Achievements of 40 women in different fields will be showcased and details of their accomplishments will be explained through posters, Siasat.com quoted Dr Lateef of ILM Foundation as saying.

The exhibition will be inaugurated by Maulana Khalid Saifullah Rahmani, general secretary of the All India Muslim Personal Law Board.

According to a study of early Islamic history, took an active part in all walks of life. These women excelled as rulers, warriors, nurses, scholars, jurists, teachers, traders and companions of the Prophet (peace be upon him).

When Dr Lateef started working on the subject some one-and-half years ago he stumbled upon the names of nearly 10,000 women who had made immense contributions in their field.

Ayesha, the wife of the Prophet Muhammed, who made a huge contribution to the cause of Islam through her intelligence and scholarship is among some of the well-known names whose achievements will be showcased at the exhibition.

“Lives of early Muslim women represent exemplary models, transcending time and boundaries. And they are a great source of inspiration,” Dr Lateef told the website.

Organisers also plan to take the exhibition to several parts across the country after Hyderabad. Juveria Sabir and Zoha Ansari, working at the Edventure Park, a start-up incubator have been working relentlessly to showcase the exhibition on inspiring women achievers.

The two-day exhibition with a free entry will be held in Salar Jung Museum’s eastern block from 11 am to 5 pm.

source: http://www.thecognate.com / The Cognate / Home> News / by Rabia Shireen / September 27th, 2022

Kashmir’s last santoor maker, Ghulam Muhammad conferred with Padma Shri

Amazing Feats, Arts, Culture & Entertainment

JAMMU & KASHMIR:

Kashmir's last santoor maker, Ghulam Muhammad conferred with Padma Shri

Kashmir (Jammu and Kashmir) [India] (ANI):

On the occasion of the 74th Republic Day, 91 persons were selected for Padma Shri awards under various categories across the country, including two persons from Jammu and Kashmir.

The names of Mohan Singh and Ghulam Mohammad Zaz were announced on the eve of Republic Day on Wednesday after the approval of Sadria Jamhoori.

Mohan Singh was honoured with the Padma Shri award for his valuable services in the field of literature and education, while Ghulam Muhammad Zaz, a resident of the Zaina Kadal area of Shahr-Khas, who has a unique distinction will be awarded in the field of art.

The Padma Shri Award is one of the highest civilian awards in the country which is given in three categories. These awards are presented by the President of India at a formal ceremony usually held at the Rashtrapati Bhavan in March or April every year.

Ghulam Mohammad Zaz from Kashmir is the last artisan to make santoor in Kashmir. He has inherited this work from his family. Ghulam Muhammad Zaz is not only the eighth generation of his family but also the last artisan of the entire Kashmir who is a santoor maker.

Expressing his views on this occasion, Ghulam Muhammad Zaz expressed happiness and said that it is a happy thing to select him for this honour, but he was saddened by the fact that this honour was not given to anyone in his last eight generations. could be found

“It is very sad that this honour is being given, but the sadness is that this honour should have been given long ago,” he said.

He added that it is a matter of pride for me and the Kashmir Valley as our work and art is being appreciated at the national level.

It is to be remembered that Ghulam Muhammad Zaz is moving forward to make instruments used in classical or mystical music apart from the santoor. (ANI)

This report is auto-generated from ANI news service. ThePrint holds no responsibility for its content.

source: http://www.theprint.in / The Print / Home> India / by ANI / January 26th, 2023