American Specialty Foods Co, on February 19 celebrated its 10th anniversary in Dubai with Valerie Brown, Regional Agricultural Counselor at USDA, US Consulate General Dubai attending the event as the Guest of Honor.
American Specialty Foods Co. that serves the taste of American flavors to over 50 countries with 20 product categories unveiled a brand new catalogue boasting over 650 products. The catalogue was unveiled by worldwide CEO of American Specialty Foods Co. Hany M Haneef, a prominent and dynamic NRI entrepreneur hailing from Mangalore.
“When I founded this company, it was a dream that I aimed to accomplish through passion. Despite the struggles we went through and the challenges we accomplished, it is the undying support of everyone which has enabled the company to achieve more than what we envisioned,” Hany M Haneef said during the event.
Valerie Brown, lauded the company and its achievements adding that the company was epitome of a company that “gets it”.
“They are deliberate, diligent and dynamic in promoting the best the US has to offer. I am delighted to celebrate them,” Valerie said.
Another guest Moroslav Hosek, spoke about the intensity with which Hany works as a professional.
“I have known Hany for five years now, but it feels like I have known him for at least 10 years. So intense a personal and business relationship it is indeed,” he said.
Incorporated in the USA 10 years ago, with a corporate office in Maryland, and a marketing office in New York, American Specialty Foods Co. includes a wide variety of products across 20 categories, including sauces, dressings, mayonnaise, tortilla chips, salsa, potato chips, popcorn, syrups, olives and more.
American Specialty has increased its global footprint, with regional offices in Dubai, London and Mexico.
The company is now venturing into the B2C segment to reach an increased number of households and bring the goodness of American taste to all, a press statement from the company said.
source: http://www.english.varthabharati.in / Vartha Bharati / Home> Gulf / by Vartha Bharati / February 25th, 2023
It was 1836 when William Celenso, a Christian missionary from Cornwall in England, first stumbled upon the mysterious Tamil Bell in a remote Maori village in New Zealand. It was being used as a cooking pot by some of the local people, who told the fluent Maori speaker that it had been found under the roots of a large tree, swept up from the ground by a storm many years prior.
Upon inspection, Celenso discovered a series of markings and runes in an unfamiliar language. Realizing the strangeness of the find, he traded it for a cooking pot, and deposited the curiosity in the Otago Museum in Dunedin. It was later bequeathed to the Dominion Museum, which today is the Museum of New Zealand Te Papa Tongarewa in Wellington.
Deciphering the Strange Inscriptions on New Zealand’s Tamil Bell
In 1870, ethnographer J. T. Thompson chanced upon the bell, and puzzled by the strange archaic writing, he took photos and sent them all around India in the hope of producing a translation. Just two months later, Thompson had replies from Ceylon, which is modern-day Sri Lanka, and Penang, a settlement on the Malaysian Straits.
The obscure inscriptions had been identified as ancient Tamil, a language that hadn’t been in use for hundreds of years. The primitive words that adorned the curious metal oddity were Mohoyideen Buks , which were translated to mean “Bell of the Ship of Mohaideen Bakhsh.”
This led to several fascinating revelations. It illustrated that the owner was a Muslim Tamil, of high stature and probably from a famous Indian shipping company based in Nagapattam, in the south-east of India. This was because his name was Arabic, and his first name came from the Tamil phrase meaning “owner of ships.”
Later, in 1940, the age of the Tamil Bell was estimated to be 400 to 500 years old, dating back to the period between 1400 to 1500 AD. This was a remarkable surprise, suggesting that outside contact with New Zealand had been made hundreds of years before English captain Thomas Cook landed on the windswept coast of Poverty Bay in 1769. But had it really?
Facsimile of inscription on the Tamil Bell. ( Public domain )
Evidence of a Tamil Colony in New Zealand
Only 7 years later, another perplexing discovery would further mystify the people of New Zealand, leading to a possible explanation for the out-of-place artifact. In 1877, a shipwreck was discovered half-buried in sand between the ports of Raglan and Aotea. It was first assumed to be a modern ship, as the New Zealand coast was renowned for being extremely dangerous and accidents were common. But this was different.
The vessel appeared to be of Asian origin and extremely old. C. G. Hunt noted how the ship was constructed of teak beams that were placed diagonally and secured by wooden screws, strongly suggesting it was built in South East Asia. Inside, a brass plate with Tamil inscriptions and a plank of wood containing the familiar name Mohoyd Buk were found.
Inexplicably both pieces of tantalizing evidence vanished in Auckland, and experts were never able to compare it to the timeworn letters of the Tamil bell. Nevertheless, several early theories were put forward by the historians of the day. Some argued this was proof of an early Tamil colony on New Zealand. Others maintained that the skillful construction and expertise of the Tamil seafarers made it perfectly possible they could have sailed to New Zealand.
On the other hand, the evidence for such arguments remains scarce. As far as historical record is concerned, the eastern-most frontier for Indian sailors was the island of Lombok, next to Bali in current-day Indonesia. Furthermore, the Spice Islands of West New Guinea, where nutmeg, mace, and cloves could be exclusively found, although in use, were never controlled by the Tamils and instead remained in the hands of local magnates of Ternate, Tidore, and Amboyna. Add to this that no other Indian relics have ever been found in New Zealand.
Facsimile of inscription on the Tamil Bell. ( Public domain )
A Lost Portuguese Trading Ship?
Another theory put forward is that the Tamil Bell was originally Portugese, and from a lost ship sent as part of a fleet by the Portuguese emperor to secure the Spice Islands. From the 1490s, the Portugese became a major player in the Indian Ocean trade network, securing Asian goods for a booming demand back in Europe. In 1511 the Portuguese even established a trading colony on the Malacca Straights and in many places on the Indian mainland.
One of these places was Goa, and in 1521 the Portuguese Viceroy sent out a fleet of three caravels captained by Cristovas de Mendonca, to explore the lands beyond the Spice Islands. Only Mendonca’s caravel returned, the other 2 being lost at sea and never seen or heard from ever again.
In 1877, the shipwreck found on the New Zealand coast was identified as being constructed in Goa, precisely where the Portuguese ships had set out from. Tamil was widely spoken in Goa which neatly explained the Tamil writing on the bell.
However, all of this is incredibly unlikely. There is no direct evidence that points to a bell being on the Portuguese caraval. Lastly, the Portuguese had already established an incredibly lucrative trade system, which meant there was no motive for them to explore further as the known world of the Indian Ocean was already providing them sufficiently.
Spanish Castaways or Anthropological Science Fiction
One of the most famous and controversial theories was advanced by Robert Langdon in his book The Lost Caravel , in which he proclaimed that the Tamil Bell was brought to New Zealand by a group of Spanish sailors from the East Indies who became disorientated and eventually settled in New Zealand, hundreds of years before Thomas Cook’s arrival.
He wrote that in 1524 the King of Spain ordered an expedition to the Spice Islands, sending a sortie of six ships. A maelstrom of disasters ensued, with two wrecked on the coasts of Patagonia and the Philippines, one reaching Mexico, another returning to Spain, and the remaining two disappearing. One of the stray caravels, the San Lesmes, which contained the Tamil Bell, was last observed in 1526, voyaging across the Pacific Sea.
After running aground at Amanu, an atoll of French Polynesia, where four cannons were later discovered, the crew repaired their ships and sailed on to the atolls of Ana and Raiatea, where several of them settled down and married the native woman. Later on, in a bid to return to Spain, the weary seamen set out west, discovering New Zealand in the process and deciding to make a home on its verdant shores.
The descendants of the castaways explored further, discovering new lands as far as Easter Island, and introduced new cultures, customs, and languages to the Polynesian people influenced by their Basque origins. Langdon was convinced that the additional discovery of a Spanish helmet dated from the 16th century in Wellington Harbor in the 1880s gave his hypothesis more credibility.
However, like the Tamil and Portuguese ship propositions, Langdon’s argument has been highly criticized for its extravagant interpretation of available evidence. Bengt Danielsson, an academic from French Polynesia, described it as “anthropological science fiction.” Throughout his account, Langdon disregarded all existing archaeological and historical literature of the Pacific which often contradicts and disproves his ideas.
The existence of Caucasian-like individuals with fair-skin, red hair, and blue eyes on many Pacific Islands was deemed proof of his hypothesis. While there is no doubt that these traits existed, even in the earliest contact with Polynesian natives, Langdon argued the Spanish castaways were the only source of these genetics, a fact that is impossible given that there were only reportedly 20 to 50 castaways in the forgotten band. It was equally as unlikely that they had travelled to all of the Polynesian Islands .
Next, Langdon pointed to linguistic anomalies as a sign that Spanish words were absorbed into the local dialects. However, there are no identifiable Spanish words in the languages of Eastern Polynesians. Without a shred of evidence, Langdon explained that this was because the children only learned the language of their mothers, leading to the decline and eventual disappearance of the Spanish, Basque, and Galician languages of the fathers. He even proposed that the lack of sounds in the Polynesian tongue meant that Spanish words could easily have been changed beyond recognition after only a day or two.
On the other hand, in all other cases of European and native intermixture in Polynesia, European languages were adapted into the local speech. A diverse array of English words still remain in Polynesian languages today after being incorporated 200 years ago. For example, on the Pitcairn Islands, where only one Englishman lived with eight native women, his descendants still speak English!
In addition, Langdon believed that the indigenous beliefs of Polynesians were derived from the Christian faith of the Spanish diaspora. He utilized sources from 1874 from Catholic missionary Albert Montiton, who remarked on how Christian the native religion seemed to him. Yet Langdon completely ignored the wide conversion of natives to Christianity that happened from 1817 onwards, which presents a more reasonable explanation.
Finally, Langdon cited the “talking boards” of Easter Island, a series of stone tablets discovered in the 1860s with archaic runes, as a type of script invented by the Spanish castaways. Yet his main source for this point was a native guru called Hapai, a man who claimed that Europeans had inhabited Easter Island, and whose evidence was subsequently found out to be fabricated. In the end, Langdon’s farfetched argument was systematically disproven, and the confusion over the Tamil Bell persisted.
There are many examples of ghost ships found floating at sea without any sailors. ( muratart / Adobe Stock
The Derelict Theory: Did the Tamil Ship Drift to New Zealand?
After years of fantastical hypothesizes, Brett Hilder entered the debate with a theory more rooted in reality. His so-called derelict theory re-invigorated the earlier claim that the bell came from a Tamil ship. Hilder’s theory attacked the assumption prevalent in most theories that the crew who possessed the Tamil bell were alive. In the choppy, capricious oceans, there had been many instances of intact wooden ghost ships being found without any sailors.
The Flying Dutchman was perhaps the most famous example, having been discovered with full sails and without anyone on board. Nearer the Pacific, the wreck of the sailboat Joyita, on a journey from Apia to the Tokelau Islands, was observed to have no remaining personnel when it was detected half-submerged in the sea.
These “derelicts” were usually still floating, even after many years at sea, because of the buoyancy of their hulls. Hilder entertained the idea that the Tamil Bell originated from a Tamil merchant ship that was caught in the eastward sea current between Antarctica and the southern parts of the continents.
During the late 1400s and 1500s, when the bell was dated, Tamil seafarers dominated the trade networks of the vast Indian Ocean. Muslim Tamils were particularly skilled navigators, plying their wares across the sea as far as the eastern coast of Africa. Indeed, modern examples of the power of the great Southern Current, which stretches from New Zealand to the Cape of Good Hope in South Africa, cement his idea.
For instance, in June 1973 it was reported in the Nautical Magazine of Glasgow that an unmanned lifeboat had travelled 7,000 miles from the coastline of East London, South Africa, to the Princess Royal Harbor in Albany, Australia. Thirty jars of barley, sugar, and lifeboat biscuits were found in perfect condition, sealed in two compartments. It is more likely, then, that a similar fate befell a Muslim Tamil ship, and that the preservation of its wooden hull helped bring the Tamil Bell to a wild new frontier of the world.
@tamilancient
Enduring Enigma of the Tamil Bell
Since its discovery in 1836, most theories surrounding the Tamil Bell were highly speculative and lacked the sufficient evidence to be taken seriously. Unlike others, Brett Hilder’s focus on the Great Southern sea current, a real geographical phenomenon, presented a case for the Tamil Bell that finally made sense without the mental leaps and bounds taken by other theorists such as Langdon, whose sole proof that the crew of the San Lesmes reached Amanu and married the native woman was the fact that four rusty old cannons had been found there.
Yet even Hilder’s theory has weaknesses. All of the theories incorporated the 1877 shipwreck as a key piece of evidence that identified if the bell was brought by the Tamils, Portuguese, or Spanish. Yet by 1890 the shipwreck, said to be half-sunken in the sand, had mysteriously disappeared, never to be seen again. Subsequent attempts to re-find the wreck, as late as 1975, were all unsuccessful.
“The problem with all these and other ‘mystery’ items, such as ancient shipwrecks on New Zealand’s wild west coast beaches that are reputed to be uncovered briefly in storms, is that in the absence of hard evidence to explain their existence and context, numerous fanciful interpretations are often placed upon them according to particular agendas,” explained Katherine Howe, summing up the situation perfectly. Thus, the mystery of the Tamil Bell lives on.
Top image: Representational image of a tamil bell from inside of Meenakshi Hindu temple in Tamil Nadu, South India. Source: Владимир Журавлёв / Adobe Stock
Sahebaan Business and Professionals Group (SBPG) and Sahebaan UAE conducted a Business and Professionals Meet at Al Jumairah Ballroom of Crowne Plaza Hotel, Sheikh Zayed Road, Dubai, on 5th February 2023 from 2.00 PM onwards.
The event, sponsored by the Sahebaan Business Community UAE, was a success, with Sahebaan Community delegates from UAE, GCC, and India in attendance.
The event commenced with a recitation of verses from the Holy Quran. The convenor of SBPG, Althaf M.S., welcomed the gathering and explained the purpose of this maiden initiative.
The Program thereafter commenced with a panel discussion moderated by Althaf M.S., an EPC Oil and Gas Professional. The panel consisted of Dr. Abdul Rahiman Beig, a Professor at Khalifa University Abu Dhabi; Mrs. Ambreen Sheik, a Businesswomen and also an Honorary President of the Indian Ladies Association, Abu Dhabi; Mr. Mumtaz Hussain, an established Businessman from Qatar; Dr. Waleed Ahmed, Fellow of the Royal College of Psychiatrists (UK) and a well- known consultant and Mr. Syed Siraj Ahmed, Ex banker & Risk Management Consultant.
While speaking during the event, Mr. Imran Hidayath, CEO of Hidayath Group, Dubai, dwelt on his entrepreneurial journey to success.
Mr. Suhail Kudroli, Chartered Accountant, urged all to participate in such gatherings.
While speaking at the sidelines of the meeting, UAE Sahebaan Convenor Mr. Afroz Assadi and Mr. Siraj Ahmed appreciated the initiative and urged all to lend their support.
Business presentations were made subsequently by Mohd Salman on his startup business “The Stepup Ventures,” followed by Sahebaan ladies, Sahara Asif on “Life Skills Education” and Waseem Shaikh & Thanziya Khan on “Tru Choco & Nuts.”
The event’s highlight was Speed Networking, which evidenced active participation by delegates and interaction on a one-to-one basis with every delegate.
The Program was managed by Althaf M.S, Mohd. Samiulla, Mohd Sufiyan, and Faizaan Khateeb and anchored by Mohd. Sufiyan.
source: http://www.english.varthabharati.in / Vartha Bharati / Home> Gulf / by Vartha Bharati / February 13th, 2023
One can find a rather impressive collection of mechanical timepieces at Bombay Watch Co (subject to availability).
Hyderabad:
Unlike bigger cities like Bombay, where can hunt in areas like Chor Bazar and find local vintage watch repair stores or dealers, the same cannot be said for our city here. Even the online market space for horology lovers is filled sellers from other cities.
Finding something similar in Hyderabad turned out to be rather difficult. While one can always go to the known stores like Kamal Watch or Ramesh Watch (or any of the bigger stores on the Abids road), it took me a few weeks after a lot of searching to finally find what I was looking for.
In fact, it dawned on me to ask the owner of Mahbub Radio in the Old City if he knew any of the old watch experts. After all, the Chatta Bazar area also at one point of time had close to a dozen watch stores (most of which except ones like Mahmood Watch have shut however.
Vintage watches at Bombay Watch Co. (Image: Yunus Y. Lasania)
From old models of Favre Leuba to the now in demand HMT mechanical models, Bombay Watch Co has everything.
When I visited the store a few weeks ago, I spotted different models of old watches ranging from Tissot to Henry Sandoz. While one can look at the many online sellers, going to a watch store and geeking out over these old time pieces is a very different experience.
Store owner Kareem with his son. (Image: Siasat)
“I had gone to Bombay and worked there for two years in my youth to learn how to repair and service watches. I learnt my craft in Bhendi Bazar. I came back around 1976 and then set up my shop here. We fix everything. You can get us any watch or clock and we can repair it,” said Kareem Khan. Today he runs Bombay Watch with one of his sons Mohd Rizwan Khan (26).
At a time when fashion watches are sold everywhere and are an easy buy, the demand for old or vintage watches he says is in fact growing. “Lot of people still like old watches and Bombay Watch is known for selling old time pieces. Quartz watches that are made now are not so good in terms of quality,” he opined.
A serviceman at Bombay Watch Co. (Image: Siasat)
A quartz mechanism is essentially a battery-powered watch, which is not as complicated as a mechanical watch or an automatic watch. Mechanical watches do not need batteries, as it runs on a series of gears and a main spring, all of which work when the machine is winded (typically an old mechanical watch works for 24 to 48 hours after being fully winded). One can find a rather impressive collection of mechanical time pieces at Bombay Watch (subject to availability).
An automatic watch on the other hand is also a mechanical watch, but with a rotor which self winds the watch based on hand movements. It basically will run forever for as long as it is worn. Typically, automatic watches last for 40 plus hours after it is taken off from the wrist.
“We even fix 100-year-old clocks and watches. There are watches here that as close to a century old as well,” quipped Kareem Khan. Those interested in checking out vintage watches at Bombay Watch Co can easily find the place, which is located a stone’s throw away from the famous Subhan Bakery in Nampally.
source: http://www.siasat.com / The Siasat Daily / Home> News> Hyderabad / by Yunus Lasania / February 22nd, 2023
The Muslim Chamber of Commerce and Industries conducted a Business Summit on the 1st of April, 2022 at the Shantai Hotel, Rasta Peth Pune.
The Chief Guest of the program was Sanjay Shah who is the immediate Past President of Bombay Industries Association and Guest of Honor was Ex-Mayor of Pune City and Current NCP Pune President Prashant Jagtap.
The Summit was successful with more than 125 Delegates from various Industries participating, there were speakers who spoke on Digital Marketing, Startups, Government Subsidies etc.
Prashant Jagtap was felicitated by MCC&I President Nisar Sagar and MCC&I Secretary Rizwan Munir Shaikh.
source: http://www.punekarnews.in / Punekar News / Home> Business / April 04th, 2022
Delhi-based author Syed Ubaidur Rahman’s latest book is making waves among academics and history buffs these days. His book, ‘Forgotten Muslim Empires of South India: Bahmani Empire, Madurai, Bijapur, Ahmadnagar, Golconda and Mysore Sultanates’ that was released earlier this month has caught the imagination of a large number of people.
While the Muslim history in north India is well documented, the history of Muslims in the Deccan hasn’t caught the same attention. This is the reason that while hundreds of books have been penned on the Mughals and the Delhi Sultanate’s rule in different languages, if you try to lay your hands on the Muslim rule elsewhere, there is very little available on the ruling dynasties and their rule in other regions including South India.
Syed Ubaidur Rahman’s latest book tries to correct this mistake and bring back the Muslim sultanates of the Deccan and south India into focus. The voluminous book of 664 pages, it contains a more than three hundred fifty page chapter on the Bahmani Empire alone.
When asked as to why he wrote so much on the Bahmani Sultanate, the author says, “Bahmani Sultanate, towards the end of the 14th century was the pre-eminent power not just in South India, but across the Indian subcontinent. However, despite its resplendent and great past, there is not much literature available on the Bahmani Sultanate that was the most powerful empire from mid fourteenth century till the end of the fifteenth century. It has been relegated to the margins of history in our school syllabus and even in our history books. In this book, I have made an effort to bring it back to common imagination and make it a talking point”.
The author goes on to add that “The Bahmanis and the latter day sultanates in the region had a transformative impact over the populace, both Muslims and Hindus. Not much is written about how the Bahmani sultans spread education across the region and established schools and colleges in every major towns of their realm that not just provided free education to the pupils but took care of all their needs including food and lodging. Muhammad Shah II, during his peaceful reign of close to two decades, ensured that schools and colleges were established in almost every part of the sultanate with hostel facilities. The building of Mahmud Gawan’s university is still standing tall in Bidar, the second capital of the Bahmani empire”.
Chapters on Bijapur’s Adil Shahi Sultanate, Ahmadnagar’s Nizam Shahi Sultanate, Golconda’s Qutb Shahi Sultanate, besides Madurai and Hyder Ali and Tipu Sultan’s Mysore Sultanates are also thoroughly engaging, detailed and informative.
The book is a must read for history buffs, especially the ones who are concerned with preserving Indian Muslim history in the country.
***
Name of the book: ‘Forgotten Muslim Empire of South India’
Chhatrapati Shivaji Maharaj’s name is taken with great pride and respect in Maharashtra. Every year on February 19, Shivaji Jayanti is celebrated with great pomp across the state. The coronation day of Shivaji Maharaj is also celebrated on June 6, 1674. About 350 years ago, Shivaji Maharaj was coronated at Raigad Fort in the presence of thousands of people.
There have been many kings but people remember only those who worked for the good of the people. Chhatrapati Shivaji Maharaj is one of them as he established Swaraj based on the values of equality, brotherhood, and justice. During his rule, he worked for public welfare without any discrimination.
These days, Shivaji Maharaj is portrayed as a Hindu ruler by vested interests like political parties and organizations. Is it fair to see a great personality like Shivaji Maharaj only in the frame of religion? To see Shivaji Maharaj only as a protector of religion amounts to diminishing his stature. Shivaji’s life was spent following high ideals.
He respected Saints, Peer Auliyas, and all religions. For this reason, when he established Swaraj, along with the local Marathas, a large number of Muslims also supported him. At that time the Marathas who were in his army were called Mawle of Shivaji. Thousands of Muslims participated in the battles he fought; his administration also had Mawle. That is why even today Muslims of Kolhapur, Satara take part in Shivaji Jayanti processions with great fanfare.
During the rule of Shivaji Maharaj, public welfare, justice, and brotherhood were given priority. That’s why he and his regime are remembered even today.
Shivaji Maharaj’s family respected Sufi saints a lot. His grandfather had named his two sons Shahji and Sharifji after the Muslim Pir Baba Shah Sharif. Shivaji Maharaj had great respect for Sufi Saint Baba Yakut. Before leaving for the war front he visited Baba to seek his blessings. He also had oil lamps lit on various dargahs, the resting place of the Sufis.
Women were respected during Shivaji’s reign. Even during the war touching a woman was prohibited. It seems that after the governor of Kalyan was defeated at the hands of Shivaji’s forces, his beautiful daughter-in-law was presented to Shivaji. He was ashamed of his General’s act of using a woman as a booty. He apologized to the Muslim woman and told her she is like his mother and returned her to her homeland with full state honour.
Shivaji Maharaj had unwavering faith in his Muslim soldiers. There were more than 60 thousand Muslim soldiers in his army. He had also established a strong Navy and its command was in the hands of Muslim soldiers. Even the management of sea forts was entrusted to experienced Muslim governors like Darya Sarang, Daulat Khan, Ibrahim Khan, Siddi Mistry. Many Muslim warlords like Rustamozman, Hussain Khan, Qasim Khan left the princely state of Bijapur and joined the army of Shivaji Maharaj along with 700 Pathan soldiers. Siddi Hilal was one of the closest Sardars of Shivaji Maharaj. His acts of bravery in the war are famous.
Most of the cannons used in Shivaji’s army were manned by Muslim soldiers. Ibrahim Khan was the chief gunner; Shama Khan and Ibrahim Khan were the head of the Cavalry squad.Siddi Ibrahim was one of Shivaji’s bodyguards. In the encounter with Afzal Khan, Siddi Ibrahim saved Shivaji Maharaj by risking his life. Later, Shivaji Maharaj appointed him as the head of the Fonda fort. All the facts bear testimony to a close bond between Shivaji and his Muslim associates.
When Shivaji was under arrest in Agra Fort, a Muslim man named Madari Mehtar played the most important role in his escape. While Shivaji escaped from the fort, Mehtar masqueraded as him.
With his secular ways, Shivaji Maharaj won the hearts of his colleagues and they were ever ready to make sacrifices for their king.
Qazi Haider, a scholar of the Persian language was Shivaji’s Chief Law officer. He had a major role in the administration’s correspondence and agreements and secret plans. Once a Hindu Sardar expressed doubts about Qazi Haider and advised Shivaji against trusting him. Shivaji told him rather curtly: “Honesty is not tested by looking at someone’s caste (religion), it depends on that person’s deeds”.
The preparations for the coronation of Shivaji Maharaj had started long back. New buildings including temples were being constructed when Shivaji Maharaj reached Raigad to review the work. On his return to his palace, he asked his Sardars while they have built magnificent temples why no mosque for Muslim subjects has been built. Immediately, a mosque was built right in front of the palace and it stands there even today.
Today the rivalry between Shivaji and Afzal Khan is presented as a story of Hindu-Muslim tension. The truth is after Afzal Khan died, Shivaji Maharaj ordered that his body be buried with Islamic rites. A concrete grave was built for Afzal Khan; his sons were pardoned.
Such behaviour of a ruler against his enemy is rarely found in history.
All these incidents of history prove that the war between Shivaji Maharaj and the Mughals was of mutual conflicts between the kings for political interests and not for religious supremacy.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Mukhtar Khan, ATV / posted by Aasha Khosa / February 22nd, 2023
‘Hyderabadi Shaadi Ki Dawat’ is going to be a unique event to experience the food, culture, and hospitality that Hyderabad is known for, all in one place.
Dr Ahmed Ashfaq aka Dr Foodie gears up to host the first ever edition of ‘Hyderabadi Shaadi Ki Dawat’ (Instagram)
If you’ve ever attended a Hyderabadi wedding, you’ll know that it’s a celebration unlike any other. From the colourful outfits, the lip-smacking food to of course the ‘marfa’, it’s a feast for the senses. Agree?
Are you eagerly waiting to attend a Hyderabadi Shaadi and indulge in the rich, flavorful cuisine that our sheher is famous for? If yes, mark your calendars for March 5th, 2023 because a unique event is going to happen in the city that promises to satisfy your craving for Hyderabadi Shaadi ka Khana. But there’s a twist – it’s not an actual wedding!
Idea behind hosting ‘Hyderabadi Shaadi Ki Dawat’
Organized by Hyderabad’s popular food blogger Dr Foodie aka Dr Ahmed Ashfaq, ‘Hyderabadi Shaadi Ki Daawat’ is going to be a unique event to experience the food, culture, and hospitality that Hyderabad is known for, all in one place. And the best part? Nobody gets married here, so you can just enjoy all the festivities without any of the pressure or stress that comes with attending an actual wedding. You will be able to enjoy the shadi without fear of judgement from your ‘phuppu or ‘chachi. The event is powered by Zetch Digital Solutions (Ayesha Sultana & Hasnain Ul Haq).
Speaking to Siasat.com, Dr Foodie spilled beans on the main idea behind the ‘one-of-a-kind’ concept and said, “Whenever I was posting reels about Hyderabadi wedding food, I noticed a lot of interest from people in Hyderabad and across India who were curious about where they could find this cuisine. This got me thinking about how I could provide this delicious food to others.”
He further added, “With the demand for this cuisine being high, I came up with the idea of hosting a shaadi ka event, where people could experience the authentic Hyderabadi wedding food without actually attending a wedding ceremony. It’s a great opportunity for people to savor the flavors and experience the culture of this cuisine.”
Timings: 7pm to 12am Venue: King’s Palace, Gudi Malkapur, Hyderabad.
What’s in the menu?
From the aromatic Biryani (The Star Of The Daawat) to the succulent kebabs, the mouth-watering haleem and many desserts, you’ll have the opportunity to savor a lengthy spread of delicious dishes that will leave your taste buds tingling. Lip-smacking vegetarian food items will also be there.
Bhulo Nakko, Dabake Khao!
Check out the menu below:
Beyond the Food!
Hyderabadi Shaadi Ki Daawat is not just about the food.
The event promises to be a cultural extravaganza, featuring music, interactions with your favourite influencers and the ‘vibe’ that is sure to transport you to the heart of Hyderabad.
Entrepreneur, vlogger, and ace tennis player Sania Mirza‘s sister Anam Mirza, popular YouTubers Amer Bin Ishaq and Shahbaaz Khan are among special guests who will be gracing the event.
“We will be creating a mock setup of a stage where attendees can take pictures or even pose as a bride and groom for a fun and memorable experience. In addition, we will have live mehendi stations, so guests can get their henna designs applied by skilled artists,” Dr Foodie said.
He also added, “We also have other surprise stalls planned, but we’ll keep the details under wraps for now to add an element of excitement and anticipation for our guests”.
So, prepare your best attire to glam up, look your best as you join Dr Foodie and his team for a celebration of all things Hyderabadi, and experience the best of the city’s rich culinary heritage.
Tickets For Hyderabadi Shaadi Ki Dawat
If you want to be a part of this unforgettable evening of food, fun, and cultural immersion, click here to book tickets and block your seats!
source: http://www.siasat.com / The Siasat Daily / Home> Lifestyle / by Rasti Amena / February 21st, 2023
Discussions and debates, critiques and readings, held at haunts of Urdu books and writing around the country have been interrupted rudely.
(From left) Shadab Rashid, Urdu drama writer Aslam Parvez, and Shakeel Rasheed at Kitabdaar | Mahtab Alam
In Malegaon
On the first Saturday of every month, the textile city of Malegaon in northern Maharashtra used to become home for lovers of Urdu literature, who meet to discuss, debate and critique new writings in the language, mostly by local writers. Organised under the aegis of Anjuman Muhibban e Adab (Association of Literature Lovers), the gathering began at around 9 pm, and went on till midnight.
Between 30 and 50 people – both writers and readers – would come together, a number that would at times go up to as many as 100 or even 150. Asif Iqbal Mirza, the secretary of the Anjuman, said the practice began 25 years ago on the suggestion of local journalist and editor Samiullah Ansari, who published new Urdu fiction in his weekly, Hashmi Awaz.
Over the years, the publication had emerged as a popular local magazine for young and budding writers to publish their works. The weekly, now in its 35th year of publication, had a considerable fan following and readership at the time. Ansari then suggested that admirers of the magazine form a group comprising readers as well as writers.
The group was initially named Anjuman Muhibban e Hashmi Awaz (Association of Admirers of Hashmi Awaz), but within a few years, its following grew to encompass more than just the readers of the magazine, and in 1998 it was rechristened Anjuman Muhibban e Adab, Malegaon. “Ansari sahib formed the Anjuman so that writers could get their new works critiqued by readers before getting them published in the weekly,” Mirza ssid.
Back then, Mirza himself wrote for a local children’s newspaper called Khair Andesh. But his association with the Anjuman helped him grow into a prolific Afsana Nigar, a short story writer. He was 17 when the group was formed; in the past 25 years, he has written and published more than 200 short stories in different publications.
Apart from Anjuman Muhibban e Adab, there are two more literary groups in Malegaon that held regular meetings until the lockdown was declared in March. No such meetings have been held since then. “Unlike earlier, we now have enough time to read and write. But the irony is we don’t have the opportunity to discuss and publish them,” said Mirza, who also runs a printing business. Several local publications had to halt their issues, including Hashmi Awaz, owing to the lockdown.
According to Mirza, although social media outlets such as WhatsApp and Facebook have, to some extent, helped to keep in touch with fellow writers and readers, the literary life of Malegaon has come to a standstill, since a large number of local writers and readers came from the working class and worked in local looms. “The year 2020 is the silver jubilee of my literary career. I had plans to publish a collection of my short stories, but thanks to the pandemic, that will not happen this year,” Mirza said with a great sense of despair.
In Mumbai
Both readers and writers have felt a deep loss during the pandemic. His love of books took Shakeel Rasheed, editor of the Urdu daily Mumbai Urdu News, to various bookshops in and around the Mohammad Ali Road area of Bombay. “Visiting bookshops was a part and parcel of my life. I feel a deep loss when I don’t visit them,” he said. For him, bookstores are not just spaces to buy books, but they also served as addas for readers and writers. As soon as some relaxations were in place, he rushed to the stores. “Par ab pahle wali baat nahi rahi,” said Rasheed. “Things are not as they were before.” The pandemic has made it more difficult to meet new people.
Shadab Rashid’s Kitabdaar publications and bookstore in Temkar Street of Nagpada was one such adda for Urdu writers in Mumbai, as was Maktaba Jamia on Sandhurst Road West. Today, Kitabdaar and a few other bookshops have opened their stores for a few hours every few days, while Maktaba Jamia remains closed. “Due to lack of public transport and fear of the pandemic, people cannot come to Kitabdaar,” Shadab said. He also edits the quarterly literary magazine Naya Waraq, founded by his late father and noted journalist and writer Sajid Rasheed.
Shadab Rashid said the lockdown brought significant hardships and losses to Urdu publishers and distributors. “It is not that people don’t want to read Urdu books anymore – the problem is they cannot buy them,” he said. “I have received lots of online orders, but I cannot fulfill them because I rely on postal services as they are the cheapest means of delivery, but the services are not fully functional yet.” His online Urdu bookshop kitabdaar.com is one of the few digital distribution platforms for Urdu books exclusively in India. Another such platform, urdubazaar.in, was recently launched from Delhi.
Owing to the discontinuation of physical interactions between readers and writers, people have lost touch with each other, since not all Urdu writers are active on social media, Shakeel Rasheed told me. “We have lost many good writers during this period and found out about their demise several days later,” he added. “Moreover, we could not participate in their last journeys.”
In Hyderabad
Another writer recounted similar thoughts after the death of noted Urdu satirist Mujtaba Hussain in Hyderabad on May 27. Hussain was awarded the Padma Shri in 2007 for his contributions to Urdu literature, but in December 2019, he announced he was returning the award to protest the enactment of the contentious Citizenship Amendment Act. “[T]he democracy for which I fought is under attack now and the government is doing that,” he had said, “that’s why I don’t want to associate the government with me.”
In Hyderabad, another centre of Urdu writing, literary activities have come to a similar halt due to the pandemic. Publications like Shagoofa, a monthly magazine of satirical writing, have been temporarily discontinued since the lockdown.
In Delhi
In Delhi, too, the pandemic has left an adverse impact on Urdu writing. Khan Rizwan, a poet and a known “addebaaz” from Delhi, loved participating in and organizing adabi addas (literary gatherings). He misses visiting the Nai Kitab book store, located in one of the many bylanes of Jamia Nagar, which is one of the famous addas for Urdu lovers in the city. Run by veteran writer and publisher Shahid Ali Khan, Nai Kitab is a haven for young and old writers alike, Rizwan said, as Shahid sahib treated them alike. “It is not just a bookshop but an institution where one got to meet noted writers and lovers of Urdu literature,” he said.
Rizwan would visit the shop at least twice a week, and meet a new literature enthusiast or writer, or find out about a new book or risala /parcha (journal/magazine). “I miss the black tea and chips that Shahid sahib served us with love and affection,” he recalled. “He is a storehouse of information, and several veteran writers were his friends, so he would tell us stories all the time.”
I couldn’t agree more with Rizwan. I have been visiting Nai Kitab once every few months for more than a decade now, and on each of my visits, after asking khabar-khairyat, Shahid sahib would say, “Achcha aap bahut dino baad aayen hain, ye nayi kitaabein aayi hai dekh lein (Since you’ve come after a long time, here are some new books).” Last year, when I visited the bookshop around this time, he directed me towards dozens of books written by noted Urdu satirist Fikr Taunsvi and Shaukat Thanvi. I immediately bought all of them, as they were usually out of print and seldom available.
As the person in charge of the Maktaba Jamia, the publication division of Jamia Millia Islamia in Bombay, Shahid Sahib befriended writers and poets like Jan Nisar Akhtar, Meena Kumari, Sahir Ludhianvi and Jagan Nath Azad. Some of them were regular visitors to the Maktaba Jamia. Though he moved to Delhi after serving the Maktaba for several decades, he did not stop hosting literature lovers. He then founded Nai Kitab publishers and a quarterly journal by the same name.
It was in 2007 at his bookshop that I first chanced upon Shamsur Rahman Faruqi’s celebrated novel Kai Chand The Sare Aasman, later translated into English as The Mirror of Beauty by the author himself. The novel went on to become a major critical and commercial success.
Faruqi was also associated with the Nai Kitab journal as chairperson of its advisory council and would visit the shop once in a while. The journal eventually stopped publication owing to Shahid sahib’s failing health, but he continued with the bookstore as it was like “oxygen for him”, he had once told me.
Waiting for freedom
Some writers have managed to turn the lockdown into a creatively productive period. “Personally, the pandemic has proved as a blessing in disguise as I read books I wanted to for years and finish other important work, such as recording videos of Urdu literature lectures,” says Khalid Mubashir, a poet and assistant professor of Urdu literature at Jamia. He quickly added, however, this was not common, as most writers and poets were stuck at home, either because of their age or in fear of the pandemic. “Moreover, not all writers have access to technology and books like I do. I am fortunate enough to have friends who helped me with technology to do something substantial during this period.”
Mubashir’s videos, as many as 60 of them, are each about 30 minutes long, and cover the history, evolution and development of Urdu and its literature in the subcontinent. Though the lectures are prepared keeping in mind the need and syllabus of Urdu literature students, ordinary Urdu lovers can also benefit from them. All lectures are available on the YouTube channel Safeer e Adab.
Similarly, although younger poets like Mohammed Anas Faizi from old Delhi have been trying to keep Urdu literature gatherings going by using social media, online addas do not have the feel and impact of offline and in-person gatherings. “Technology and social media can only help to a certain extent. Online gatherings, mushairas and addas cannot substitute for the real ones, no matter how well they are done,” he said.
With apologies to Faiz Ahmad Faiz, what the Urdu writers, poets and addebaaz seem to be telling the pandemic is:
Gulon Mein Rang Bhare Baad e Nau Bahar Chale Chale Bhi Jao Ki Gulshan Ka Karobar Chale
Mahtab Alam is a multilingual journalist and until recently was the executive editor of The Wire Urdu. His Twitter handle is @MahtabNama.
This series of articles on the impact of the coronavirus pandemic on publishing is curated by Kanishka Gupta.
source: http://www.scroll.in / Scroll.in / Home> Publishing and the Pandemic / by Mahtab Alam / July 14th, 2020
Indian American Zohaib “Zo” Qadri has become the first Muslim elected to the Austin City Council in Texas after winning 51% of the vote in last week’s runoff election against Linda Guerrero.
He will replace Council Member Kathie Tovo, who reached a term limit. Qadri is scheduled to be sworn in on Jan 6.
“Representation matters,” said Qadri, who will represent District 9 which includes downtown Austin, the UT Austin campus area, and portions of Central and South Austin, on the council.
“When I saw folks who looked like me — whether it be in the media or on the news — it was always in a negative light … a villain or the butt of a joke,” he was quoted as saying by KUT, Austin’s NPR station.
During the campaign season, Qadri gained a lot of support among students, and election results showed he polled well in and around UT’s campus.
“We wanted to make sure that every precinct, every neighborhood, every constituency was reached out to,” he said after winning the election on Dec 13. “Whether it be longtime Austinites or young folks who have just moved to the city, I believe everyone deserves to have a voice in City Hall.”
Housing has been at the forefront of every City Council race on Austin’s ballot this go-round — particularly in Central Austin’s District 9.
Qadri said he wants to accurately represent the majority-renter city, and tackle issues including the climate crisis, housing affordability, and public health and safety.
The first-born child of immigrants, Qadri moved to Texas at the age of 12 with his parents and two younger sisters, his website says. After deciding to follow in the footsteps of his mother who worked in a pathology lab and his father who was then an oncologist, Qadri began to pursue an education in science at the University of Texas at Austin.
He switched paths midway to study the structures of political decision-making. He received a Master of Public Administration degree from Texas State and a second graduate degree from Rice in Global Affairs.
Qadri worked on the political campaigns of Beto O’Rourke and Sen. Elizabeth Warren. A local activist and volunteer, he has worked with the Texas Homeless Network, Austin Latino Coalition, and No On Prop B. He also serves on the advisory committee for the Travis County Democratic Party.
source: http://www.americanbazaaronline.com / The American Bazaar / Home> Politics / by Arun Kumar / December 22nd, 2022
