Amidst the joy of the Durga Puja festival, the news of an Assamese young researcher in the United States hitting a major success had doubled the happiness of the people across the State.
Rahul Islam a researcher at the Stevens Institute of Technology in Hoboken, New Jersey, has developed a mobile app that can identify people suffering from depression. The app can scan a person’s face and eyes to decode the state of his brain.
Rahul Islam, a native of Assam, is an important part of the research led by a senior professor at the university. He hails from the Radhakuchi village in the Karra area of Baihata Chariali in the Kamrup district.
Rahul Islam graduated in Computer Science Engineering from the Indian Institute of Information Technology (IIT), Guwahati, and left for the USA. received a scholarship to fulfill his dream of pursuing higher studies. Rahul Islam is researching under Senior Professor Sang Won Bae at one of the oldest universities in the United States established in the 1870s.
Rahul Islam, son of Golmahmud Ali and Sulema Begum, spent his childhood and adolescence outside the home.
Golmahmood Ali was a Central Reserve Police Force (CRPF) soldier.
Rahul attended several Kendriya Vidyalayas in India till higher secondary due to his father’s job that took the family across India. Rahul Islam passed his matriculation and higher secondary examinations from Dimapur Kendriya Vidyalaya.
Rahul topped the North East with 97% marks in the 2010 High School Leaving Certificate Examination.
In an interview with Awaz-The Voice, Rahul Islam’s father Golmahmood Ali said; “Rahul was a keen reader since childhood. He spent most of the day reading books. As a father, I am very happy and proud today. I have a daughter. Rahul is older, my daughter is younger Every year, Rahul comes home in December and returns to the United States in January.”
It is worth mentioning that depression is currently recognized as a silent killer of human society and a serious threat to mental stability. Identifying depressed people at an early stage is essential to free them. This can be done to identify such patients at an early stage. However, in reality, it is difficult to identify such patients in the early stages.
This is because people who suffer from depression do not want their inner turmoil to be expressed and do not allow it to be reflected on their faces.
Researchers at the Stevens Institute of Technology have developed two mobile apps that can scan a person’s face and eyes to detect depression. Both apps use artificial intelligence (AI). The first app detects brain functioning by scanning subtle changes in the size of the eyeballs that happensto a patient suffering from depression.
A second app, FacePsy, identifies such patients by studying the person’s emotional state through changes in facial muscle movement and brain posture. The innovative discovery of the son of Assam has already been published in various scientific journals in the United States as well as in the national media of India.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Ariful Islam, Guwahati / October 19th, 2024
Thumbay Physical Therapy & Rehabilitation Hospital honoured Prof Dr U T Ifthikar Ali, chairman of the Allied & Healthcare Council Karnataka, with the prestigious “Star of the Year” award during the 4th International annual conference on “Innovation in Rehabilitation Practice and Medicine” held at Thumbay Medicity in Ajman.
Dr Ifthikar, a distinguished educationist, healthcare professional, sports enthusiast, and social activist, has played a vital role in overseeing allied and paramedical colleges across Karnataka. His remarkable efforts during the Covid-19 pandemic, where he tirelessly worked for the welfare of the people, were particularly highlighted during the ceremony.
Dr Thumbay Moideen, founder president of Thumbay Group, commended Dr Ifthikar for his unwavering commitment to the fields of education and healthcare. He stated, “Dr. Ifthikar Ali embodies the spirit of hard work and compassion, especially during challenging times like the pandemic. His contributions have not only enriched the education sector but have also significantly improved healthcare delivery in Karnataka. We are confident that he will continue to be a catalyst for positive change in society.”
The felicitation ceremony was made even more special by the presence of Sheikh Dr Majid Bin Saeed Al Nuaimi, chairman of the ruler’s court, Ajman, further emphasising the importance of the occasion.
In his acceptance speech, Dr Ifthikar expressed his gratitude, stating, “I am deeply honoured to receive this recognition. It serves as a motivation to continue my efforts in enhancing healthcare and education in our community. Together, we can create a better future for the next generation.”
The 4th international annual conference on “Innovation in Rehabilitation Practice and Medicine”, held at Thumbay Medicity in Ajman, served as a pivotal platform for discussing advancements in rehabilitation and healthcare. Esteemed healthcare professionals, researchers, and industry leaders gathered to share insights and explore innovative practices that enhance patient care.
The conference featured talks focused on emerging therapies and technologies, including the integration of holistic approaches in rehabilitation. This year’s event highlighted Thumbay Healthcare’s commitment to leading the way in healthcare innovation, emphasising the importance of collaboration in addressing the evolving needs of patients, particularly the elderly population.
The conference not only celebrated achievements in the field but also nurtured networking and knowledge-sharing among participants dedicated to improving rehabilitation practices.
source: http://www.daijiworld.com / Daijiworld.com / Home> Karnataka / by Media Release / October 19th, 2024
Rana Ayyub, an Indian investigative journalist and Global Opinion Writer at The Washington Post, is the recipient of one of the two coveted 2024 International Press Freedom Awards, as announced by Canadian Journalists for Free Expression (CJFE). She has been named for this award for her reporting that tenaciously upholds press freedom while holding governments accountable.
Ayyub will attend the CJFE Gala: A Night to Celebrate Courage in Journalism, where she will accept the award in Toronto on October 23.
When Ayyub went undercover in 2010 to look into the government’s role in communal violence – which is defined as violence based on race or religion – she established her reputation for fearless reporting. Since then, she has provided news and investigative reports about the persecution of minorities, state-sanctioned violence, and communal politics for a variety of Indian and international publications, such as The Washington Post, The New York Times, The Guardian, The Atlantic, and Foreign Policy. Her best-selling book, Gujarat Files: Anatomy of a Cover-up was released in 2016.
The Modi administration has reacted angrily to Ayyub’s political exposés. Ayyub is one of India’s most harassed and abused reporters, according to the International Centre for Journalists, and the UN special rapporteur has urged Indian government to stop the “relentless misogynistic and sectarian attacks” against her.
source: http://www.radiancenews.com / Radiance News / Home> Pride of the Nation> Awards / by Radiance News Bureau / October 04th, 2024
Aamir Qutub, an India-born entrepreneur and CEO of Australian IT multinational Enterprise Monkey, has been awarded the 2024 India Australia Business and Community Alliance (IABCA) Young Professional of the Year Award. The accolade recognizes his exceptional contributions to entrepreneurship and social service in Australia.
Upon receiving the award, Qutub expressed his gratitude in a conversation with Radiance from Australia. “More than a decade ago, when I left my hometown for Australia, I never imagined standing in the grand Parliament Hall, receiving an international award in the presence of the Prime Minister. I am deeply humbled and honored to have received the 2024 IABCA Young Professional of the Year Award.”
Reflecting on his journey, Aamir shared, “This recognition is not just about my individual efforts but highlights the power of community support. From my early days in India to establishing myself in Australia, the backing of people around me has been crucial. This award is for my work as a founder and CEO, where we have created jobs and contributed to the local economy. Our initiative, Angel Next Door, played a key role in helping over 100,000 Australians during the COVID-19 crisis.”
Aamir also offered advice to emerging entrepreneurs in India, encouraging them to pursue their dreams, regardless of their background.
“I come from a middle-class family in a small Tier 3 city, but I dared to dream big. The journey was not easy, but persistence, adaptability, and continuous learning made it possible. Your background does not define your future – your determination does. Every small step you take today contributes to tomorrow’s success,” he said.
Reflecting on his journey, Aamir acknowledged the many people and institutions that played a role in his success.
“From the regional city of Aligarh and the nurturing environment at AMU, where I laid my foundation, to the vibrant city of Geelong, where Deakin University provided me with a platform to grow – this journey has been shaped by countless hands and hearts,” he added.
A proud alumnus of AMU, Aamir has received numerous accolades, including being a finalist for the Australian Young Business Leader Award. He was the youngest General Manager of ICT Geelong and also served as Digital Manager for Australian Sports Tech Network. In the early stages of his career, Aamir worked as a cleaner during the day and a newspaper delivery boy at night to fund his startup. He has also demonstrated his commitment to social causes by spending a night on the streets with other CEOs to experience the life of homelessness, raising awareness for Australians without shelter.
Aamir’s professional journey began with Honda Cars India as a Production Manager before he co-founded the Stand India Foundation, a not-for-profit social venture. He holds an MBA in Information Management from Deakin University and a Bachelor’s in Mechanical Engineering from AMU, where he served as General Secretary of the AMU Students’ Union.
source: http://www.radiancenews.com / Radiance News / Home> Pride of the Nation> Award> Markers of Excellence> Latest News / by Radiance News Bureau / October 07th, 2024
By Nikhil Mandalaparthy. Nikhil is a journalist, community activist, and consultant focused on religious pluralism and social justice in South Asia and North America. He is the curator of Voices of Bhakti, a digital archive that showcases translations of South Asian poetry and art on religion, caste, and gender. He recently served as Deputy Executive Director of Hindus for Human Rights and is currently conducting research as a 2024-25 Luce Scholar.
Editor’s Note: This story was supported by the Pulitzer Center for Crisis Reporting.
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kitne pyare hai yeh badshah jis pe hum marte hain yeh haqeeqat hai tasawwur mein unka deedar karte hain unka roza hai beshaq maqaam-e-madad hum ghareeb ki taqdeer ko acche mein badal dete hain
How loving is this Badsha whom we “die” for The truth is: in our imagination, it’s him we see Without a doubt, his tomb is the destination for help; He changes our unfortunate destinies to good.
– Iqbal Sarrang (2002) (Translated by Goolam Vahed, with edits
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Mazaar of Badsha Peer, Durban, South Africa / Source: Author
In the historic Brook Street cemetery in Durban, South Africa, a gleaming white and gold structure towers over dozens of tombstones. This is the mazaar (tomb) of Sufi saint Badsha Peer. Thousands of miles from his birthplace in southern India, he is said to have found his final resting place here in 1894.
Inside the shrine, an inscription declares that this is “The MAQAAM (Resting Place) Of The King Of Africa – HAZRATH SHAYKH AHMED BADSHA PEER (RA)”.
Visiting Badsha Peer’s shrine challenged much of what I was told about South African Indian identity and history. In my conversations with South African Indians, I was told that most Muslims in the community were Gujarati or Konkani, and that most South Indians were Hindu or Christian. But here I was, at the shrine of a Muslim saint who was also South Indian. I was intrigued—and confused.
Digging deeper, I found that the story of this “King of Africa,” Badsha Peer, is a tale of multiple migrations, across the Deccan, South India, and beyond. His story involves Konkani Muslims and Hyderabadi Sufi teachers traveling to colonial Bombay, and Tamil and Telugu indentured workers making the long and treacherous journey from Madras to South Africa.
Tracing the story of Badsha Peer—and Soofie Saheb, the man who popularized his memory—shines light on how Indian religious, linguistic, and regional identities were transformed in the Deccan and South Africa, during the colonial period and through indenture and migration.
Locating Badsha Peer in History
Pinning down the historical Badsha Peer is difficult. Goolam Vahed, a scholar of South African Indian and Muslim history, describes the saint as having a “sketchy biographical profile and unclear genealogy”.
Ashwin Desai and Goolam Vahed write of a Sheikh Ahmed who arrived from Chittoor (modern-day Andhra Pradesh) or Arni in North Arcot district (modern-day Tamil Nadu) on the first ship from India, the SS Truro, which arrived on November 16, 1860. On the other hand, Nile Green, a historian of Indian Ocean Muslim networks, points to a Sheik Ahmed from Machilipatnam (modern-day Andhra Pradesh) who arrived a month later, in December 1860, on the Lord George Bentinc.
Either way, according to oral tradition and popular anecdotes, Badsha Peer is remembered as arriving with the first indentured laborers from India. A man of great spiritual power, he is popular for the miracles he performed on the colonial sugarcane plantations, such as accomplishing his tasks in the fields while simultaneously meditating all day.
According to Nile Green, South African oral traditions declare that he was “released early from his indenture due to ‘insanity’”, which was later given a Sufi interpretation as “spiritual rapture (jazb).” Following his release, he is said to have lived the rest of his life as a faqir (mendicant) around the Grey Street mosque until his death in 1894.
Muslims like Badsha Peer made up about 10 percent of the approximately 152,000 Indians who were brought to South Africa as indentured workers; over 80 percent were Hindu. Around 44 percent of indentured Muslims departed from Madras, and among these workers, over 60 percent came from four areas: Arcot (31 percent), Malabar (14 percent), Madras (11 percent), and Mysore (7 percent).
Indentured Muslims, like Hindus, largely came from marginalized castes. In his shrine, Badsha Peer’s caste is simply listed as “Muslim” and “Mohamedan”, which is how around half of indentured Muslims named their caste according to immigration records.
However, Desai and Vahed mention Badsha Peer’s caste as julaha (weaver). He may have been from the Dudekula community , a Telugu-speaking Muslim caste associated with weaving and cotton cleaning.
Soofie Saheb and His “Overpowering Influence”
Shrine of Badsha Peer, Durban, South Africa / Source: Author
The reason that Badsha Peer is remembered today is due to the efforts of a non-indentured Indian migrant. This pivotal figure is Shah Ghulam Muhammad (d. 1911), popularly remembered in South Africa as “Soofie Saheb.”
Soofie Saheb was born into a Konkani Muslim family in the town of Ibrahimpatan in Ratnagiri district. The family held a high social status on account of its claim to descend from Abu Bakr, the first caliph of Islam. After studying in Kalyan, he departed for Bombay. Nile Green situates his move within “a much larger migration of Konkani Muslims to the city that had taken place over the previous decades”.
In the early 1890s, Soofie Saheb became a disciple of Habib ‘Ali Shah (d. 1906), a Sufi teacher of the Chishti order. Habib ‘Ali Shah himself was a migrant from Hyderabad who developed a following primarily among Konkani Muslims in Bombay, particularly workers around the Mazgaon dockyard. In 1895, Soofie Saheb was instructed by his teacher to go to South Africa to spread the message of the Chishti order to the indentured Indian population.
Soon after arriving in Durban in 1895, Soofie Saheb “encountered a situation of close proximity and mixing between Muslims and the large majority of Hindu laborers,” as anthropologist Thomas Blom Hansen writes . Faced with the fact that “Muslims participated widely in Hindu rituals and festivals”, Soofie Saheb began to promote a more “proper” Islamic identity for indentured Muslims. Similar efforts would soon take place among the Hindu community as well, led by Arya Samaj missionaries like Bhai Parmanand and Swami Shankaranand.
One of the first actions of Soofie Saheb in South Africa was to build a shrine over Badsha Peer’s grave, which he is said to have identified through a dream or vision. Shortly afterwards, in April 1896, he purchased a plot of land on the banks of the Umgeni river, upon which he built a complex that included a mosque, khanqah, madrasa, and Muslim cemetery.
Interestingly, the legal documentation for this purchase was prepared by a young Gujarati lawyer who had arrived in South Africa just a few years prior: Mohandas K. Gandhi. Vahed writes that “Between 1898 and his death in 1911 Soofie Saheb built 11 mosques, madrasas and cemeteries all over Natal.”
Reimagining South Asian Languages and Religions in South Africa
A book published by Soofie Saheb’s madrasa in 1970 includes this quote by a Hindu observer: “there were many Tamil-speaking Muslims who, but for the recitals of the Koran, were by tradition and culture typically South Indian. Soofie Saheb’s mystic personality had an overpowering influence on the Muslim community widely scattered.” (emphasis mine)
This framing positions South Indian and Muslim identities as mutually exclusive, with the suggestion that shifting towards a more explicitly Muslim identity necessitated shifting away from South Indian culture. The framing also implicitly links South Indian and Hindu identities together.
What was the nature of Soofie Saheb’s “overpowering influence” among indentured Muslims in South Africa? As Nile Green has noted, Soofie Saheb promoted the Urdu language as core to Muslim identity, even though few indentured Muslims spoke the language.
Green argues that Soofie Saheb was simply following “specific currents of linguistic change in his own Konkani community in India, in which the use of Urdu spread significantly during the early twentieth century, partly as a result of migration” from the Konkan coast to Bombay. Similar developments had taken place elsewhere in the Deccan, such as the rise of Urdu in Hyderabad State in the 1880s as the prestige language of education and social status.
Soofie Saheb’s efforts made Badsha Peer the most revered Sufi saint in South Africa. At the same time, he promoted a cosmopolitan, Urdu-centric Muslim identity that likely would have been unfamiliar to Badsha Peer himself, as a Telugu- or Tamil-speaking indentured Muslim.
These shifts were perhaps aided by the fact that in decades following Soofie Saheb’s death in 1911, many South Indian associations in South Africa adopted explicitly Hindu orientations.
For example, a year after the Andhra Maha Sabha of South Africa was formed in 1931, the organization became an affiliate of the South African Hindu Maha Sabha. The Andhra Maha Sabha’s logo is a Telugu-script Om, and the organization’s headquarters in the Indian township of Chatsworth includes an elaborate Venkateswara temple, which was built in 1983.
Thus, on one side, Telugu cultural associations in South Africa defined Telugu and Hindu identities as synonymous, while Muslim leaders like Soofie Saheb consolidated an Urdu-oriented Muslim identity.
South Asian Legacies: Shared Devotion at Badsha Peer’s Shrine
Interior of the Shrine for Badsha Peer / Source: Author
Although Badsha Peer is remembered as coming from Andhra Pradesh or Tamil Nadu, Soofie Saheb’s emphasis on an Urdu-centric Muslim identity means there is little to no visible South Indian influence in the rituals and practices associated with his shrine today.
And yet, despite Soofie Saheb’s activities to consolidate a distinct Muslim identity among indentured Indians, Badsha Peer’s shrine became a site for prayer, pilgrimage, and worship for Indians across regional and religious identities. In a way, his shrine provided a conduit for older South Asian practices of multi-religious devotion, such as reverence for Sufi mazaars and dargahs.
From the earliest years of the shrine, non-Muslim devotees played a role—Goolam Vahed notes that in 1917, “A corrugated iron structure was erected by a Hindu, Bhaga, around the dome” of the shrine. In 2002, one of the qawwali groups performing at the saint’s urs (death anniversary) was led by a Hindu singer.
Community archivist Selvan Naidoo, director of the 1860 Heritage Centre, recalls that “In my early childhood days, such was the power of this place that my staunch Tamil mother would often take us there to pray at this great place of indentured reverence.”
This reverence for Badsha Peer continues to this day. Mark Naicker, an interfaith activist in Durban from a Catholic family, shared with me that “sometimes you hear Hindus also go to Badsha Peer … when people have a baby, they would go to that shrine” to seek blessings.
It has been over 160 years since Badsha Peer and the first indentured Indians set foot on South African shores. He is a unique figure in South African Indian history. Unlike most indentured Indians, he was Muslim. Unlike most Indian Muslims in South Africa, he was from southern India. And unlike nearly any other indentured Indian Muslim in South Africa, he is revered as a saint whose power is manifest even to this day.
Badsha Peer’s story, intertwined with that of Soofie Saheb, provides us with a glimpse into how Indian identities were transformed and reconfigured in South Africa. “Muslim” and “South Indian” identities took increasingly divergent paths. And yet, despite these shifts, his memory lives on, drawing devotees from across religious and regional backgrounds who seek the blessings of this “King of Africa.”
source: http://www.maidaanam.com / Maidaanam / Home / by Nikhil Mandalaparthy / June 17th, 2024
Hyderabad, TELANGANA / SAUDI ARABIA / California, U.S.A :
Hyderabad:
Syed Burhan Badshah Quadri alias Salik, a well-known media person in the Kingdom of Saudi Arabia, lost a five-year long and painful battle with cancer in Santa Clara, California, the USA, on Thursday (December 22).
Burhan, as he was known among most of his friends, came from a traditional and elite family of Hyderabad. He was 74 years old.
His father Syed Kaleemullah Qadri was the last Subedar of Hyderabad of the Nizam era. After the Police Action of 1948 he was arrested and released after some time. After he was reinstated he worked as head of several departments before his superannuation.
Burhan is survived by his wife Shahnaz and four children–two daughters and two sons.
Burhan after completing his bachelor’s degree with the Nizam College had joined Nizams Sugar Factor as a management trainee and moved over to the Kingdom of Saudi Arabia somewhere in the mid-seventies.
Within few years of him arriving in the Kingdom, he became one of the topnotch executives from India. He worked with several companies and finally began his own advertising agency Zee Ads which counted many major companies among its clients. He was one of the few Indian executives in the Kingdom at that time who owned a BMW and lived comfortable, if not luxurious, life. The company had to be closed down owing to some managerial issues. From there started the next phase Burhan’s life.
Among a host of his close friends who are deeply bereaving his loss are Mohammad Majid Ali, Nadir Yar Khan, Zahyr Siddiqi and Syed Inamur Rahman Ghayur.
Burhan a photographer by passion took keen interest in the political developments taking place in India and expressed his opinion without any hesitation. His talk which he considered free and frank was painful for many of his friends. Among his favourite personalities was Nawab Mir Osman Ali Khan, the last Nizam of Hyderabad. He would never keep quiet if he heard any negative comment about the Nizam. In his eyes the Nizam was a symbol of tolerance, development and Hindu-Muslim unity.
It is not yet known when and where he would laid to rest.
source: http://www.siasat.com / The Siasat Daily / Home> Obituaries / by Mir Ayoob Ali Khan / December 23rd, 2022
Hyderabad, known for its grandeur and the unique confluence of Hindu-Muslim culture, found itself at a crossroads of political and religious tensions. Afsar Mohammad sheds light on the brutal military campaign, where the ordinary citizens of Hyderabad became casualties in a political power play between the Nizam and the Indian government. The book emphasizes that…
Book: Remaking History: 1948 Police Action and the Muslims of Hyderabad
Author: Afsar Mohammad / Publisher: Cambridge University Press / Published:June 2023 /Hardcover: 320 pages
Afsar Mohammad, a renowned poet, scholar, and expert on South Asian literary cultures, brings forth a deeply researched and compelling narrative in his book Remaking History: 1948 Police Action and the Muslims of Hyderabad. As a professor of South Asian Studies at the University of Pennsylvania, Afsar has extensively studied the intersection of politics, religion, and literature in the Indian subcontinent. His previous works have explored themes of religious identity and cultural expression in the context of Hyderabad. With Remaking History, he delves into one of the most tragic and often overlooked episodes in India’s postcolonial history – the 1948 police action in Hyderabad.
The book addresses the military operation launched by the Indian government from September 14 to 18, 1948, to forcibly integrate the princely state of Hyderabad into the Indian Union. As India was celebrating its newfound independence, the state of Hyderabad was caught in a violent struggle. The operation, commonly referred to as the “police action,” resulted in immense bloodshed, with the Muslim population of Hyderabad suffering disproportionately.
Hyderabad, known for its grandeur and the unique confluence of Hindu-Muslim culture, found itself at a crossroads of political and religious tensions. Afsar Mohammad sheds light on the brutal military campaign, where the ordinary citizens of Hyderabad became casualties in a political power play between the Nizam and the Indian government. The book emphasizes that while the Razakars, a military group loyal to the Nizam, escaped across borders, it was the common Muslims of Hyderabad who bore the brunt of the violence that followed the military intervention. Thousands of lives were lost, and many more were displaced during the five days of turmoil.
One of the pivotal aspects of the book is its reliance on the Sunderlal Committee Report, an investigation commissioned by Prime Minister Jawaharlal Nehru in the immediate aftermath of the operation. This committee traveled across Hyderabad and the Deccan region, gathering firsthand testimonies from survivors. The report revealed shocking truths: thousands of Muslims were massacred during the police action, and the violence forced many others to flee to Pakistan and other countries. However, the report was suppressed for decades under the guise of “national security,” only surfacing in recent years thanks to the persistent efforts of historians. This suppression of critical historical evidence is a central theme of the book, as Afsar Mohammad argues that official narratives have long ignored or downplayed the extent of the violence.
In addition to exposing the atrocities committed, Remaking History explores how this dark period shaped the literary and cultural landscapes of postcolonial Hyderabad. The traumatic events of 1948 found their way into novels, poems, memoirs, and personal narratives written by survivors and their descendants. Afsar Mohammad highlights how literature became a means for the people of Hyderabad to process their grief, remember their dead, and make sense of the immense suffering they endured. The book documents the ways in which Hyderabad’s writers and poets used their work to preserve the memory of the police action, even as the official narrative sought to erase or obscure these painful truths.
Afsar Mohammad also critically examines the political reframing of the police action in later years. In 1998, L.K. Advani, a key figure in India’s Hindutva movement, proclaimed the police action as a “liberation” of Hyderabad, casting it as a moment of triumph rather than tragedy. This reinterpretation of history, the book argues, was part of a larger effort to further a communal agenda, obscuring the fact that the violence was largely directed at Muslims. Afsar Mohammad challenges readers to question whether the police action was truly a moment of liberation, or if it was a tool used to suppress the region’s Muslim population and further political interests.
One of the most striking aspects of Remaking History is the emphasis on the role of personal stories in reconstructing the past. Afsar Mohammad stresses that official documents and reports can only go so far in revealing the full picture. The true history, he argues, is often found in the personal memoirs, oral histories, and forgotten novels of those who lived through these events. Many of the eyewitnesses and survivors of the 1948 police action are no longer alive, their stories lost to time. However, the book insists that these personal accounts are essential to understanding the true scope of the violence and its lasting impact on Hyderabad.
The book also highlights the lasting cultural and social shifts that emerged from the violence. Despite the bloodshed, Hyderabad’s centuries-old legacy of Hindu-Muslim unity endured, and the city’s cultural landscape continued to evolve. In the years following the police action, a wave of literary and artistic movements arose, particularly in the Telangana region, shaping the social and cultural identity of Hyderabad for generations to come.
Afsar Mohammad’s Remaking History is a crucial work that brings much-needed attention to a neglected chapter in India’s postcolonial history. It challenges the sanitized narratives of Indian nationalism and raises important questions about the consequences of political violence. By combining rigorous historical research with a deep understanding of Hyderabad’s literary cultures, Afsar Mohammad presents a nuanced and powerful account of the 1948 police action and its aftermath. The book serves as both a historical investigation and a tribute to the resilience of Hyderabad’s people and culture in the face of adversity.
In conclusion, Remaking History is an essential contribution to the historiography of postcolonial India. It calls on readers to confront the uncomfortable truths of the past and reflects on how history is often manipulated to serve political agendas. Afsar Mohammad’s work is a timely reminder that the trauma of violence and suppression should not be forgotten, but instead, recognized and remembered in its entirety, for the sake of future generations.
source: http://www.radianceweekly.com / Radiance Viewsweekly / Home> Book Review / by Ayesha Sultana / September 24th, 2024
Mufti Ismail Menk is a renowned Islamic scholar, preacher, and motivational speaker from Zimbabwe. He is known for his lectures on various Islamic topics, including the importance of understanding the Quran and the Hadith, and how to apply Islamic teachings in daily life.
Early Life and Education
Mufti Menk was born in Harare, Zimbabwe, in 1975. He comes from a family of Islamic scholars, with his grandfather and father both serving as imams. From a young age, Menk had a strong interest in Islamic studies and began studying the Quran and Hadith under the guidance of his father and other scholars in his community.
In 1992, Menk traveled to Saudi Arabia to further his studies in Islamic theology and jurisprudence. He studied at the Islamic University of Madinah, where he earned a degree in Islamic studies.
Personal Life
Mufti Menk is married and has children. He is known for leading a simple and humble lifestyle, and is dedicated to spreading the teachings of Islam to as many people as possible.
Career
After completing his studies in Saudi Arabia, Menk returned to Zimbabwe, where he began giving lectures and leading Friday prayers at the mosque in his hometown of Harare. He quickly gained a reputation as an inspiring and knowledgeable speaker, and began giving lectures and leading workshops across the country.
In addition to his work in Zimbabwe, Menk is also a popular speaker at Islamic conferences and events around the world. He has delivered lectures and led workshops in countries such as the United Kingdom, the United States, South Africa, and Australia. He has also been invited to speak at many universities and Islamic institutions worldwide.
Mufti Menk is also active on social media and has a large following on platforms such as Twitter, Facebook, and YouTube. He regularly posts videos and articles on various Islamic topics, and is known for his concise and easy-to-understand explanations of complex concepts.
Mufti Menk is also the director of the Daarul Ilm of Zimbabwe, a non-profit organization that runs madrasahs, orphanages and schools in Zimbabwe.
Overall, Mufti Menk is a respected and influential Islamic scholar and preacher, known for his ability to make Islamic teachings accessible and relevant to people of all backgrounds. His work has helped to promote understanding and harmony within the Muslim community, and his lectures and writings continue to inspire and guide people on their spiritual journey.
Mufti Menk on Social Media
source: http://www.thecognate.com / The Cognate / Home> Business / by The Cognate News Desk / January 12th, 2023
Nestled in the southeastern Caribbean Sea, Barbados is an island country in the Lesser Antilles of the West Indies, next to North America. It’s one of the more populous and prosperous Caribbean islands. The story of Indian migration to Barbados began around 1910 with Bashart Ali Dewan from West Bengal, the first documented migrant from India to the island. Intrigued by this historical narrative, Indian-origin Sabir Nakhuda, a former journalist and author who grew up in Barbados, dedicated 15 years to researching and crafting his book – Bengal to Barbados: A 100 Year History of East Indians in Barbados. “It is a labour of love and a crucial mission to preserve the history of a community whose story needed to be told,” he remarks while connecting with Global Indian.
This year Sabir Nakhuda co-founded the Bengal to Barbados Foundation Inc. and Bengal to Barbados Digital Project with his friend Suleiman Bulbulia to highlight the distinctness and impact of East Indian-Bajan identity. The digital project, which is being co-curated by the Barbados Museum and Historical Society, weaves together migration stories from Bengal, Gujarat, Sindh, and South India with themes of cultural integration, heritage, and intergenerational experiences.
Sabir Nakhuda (centre) with Indian-origin people during the launch of Bengal to Barbados Foundation and digital project
Quest to revive Indian legacy in Barbados
In 1953 author Sabir Nakhuda’s father travelled from the village of Tadkeshwar in the Surat district of Gujarat to the distant Caribbean Island of Barbados for work. He was one of those Indian migrants from the region who were seeking better opportunities far from home. Five years later, in 1958, when Sabir was just ten years old, his father sent for him to join him in this new land. His mother and younger brother followed them in 1960, and the place became their new home.
“Growing up in Barbados, I navigated a unique cultural landscape, balancing my Indian roots with my new life in the Caribbean. I completed my primary and secondary education on the island, and later, pursued higher education in Canada. Fluent in Gujarati, Hindi, and Urdu, I always maintained a strong connection with my heritage, even as I adapted to my new environment,” Sabir tells.
It wasn’t until he began working at The Barbados Advocate, one of the oldest newspapers on the island, that he realised how little was known about the East Indian community in Barbados. He came across a few interviews from the 1950s with two elders from their community, which touched on their arrival in Barbados. But it quickly became apparent that there was so much more to uncover. “There were no documented records or any other accounts of our community’s history on the island. This realisation sparked a determination in me to dig deeper and document our story,” he remarks.
Sabir Nakhuda at the 2024 Genealogy Market, Barbados
With no written records to rely on, Sabir turned to oral history, visiting and interviewing various members of both the Barbadian and East Indian communities. He collected documents, photographs, and artefacts, piecing together the fragmented history of this often-overlooked group.
During my research, a particularly significant moment came when a family of early Bengali migrants shared an airmail letter with me. The sender’s address on the back of that letter led me to India, where I was determined to trace the roots of the first migrant who came to Barbados.
Sabir Nakhuda shares
In 1999, Sabir took a trip to India with a purpose – to find the first migrant from India who landed in Barbados. It was a journey that took him to the village of Jinpoor, where he found the descendants of the first migrant – Bashart Ali Dewan. It took him about two weeks to find the village of the first migrant.
“I interviewed his sons, other family members, and villagers, documenting their stories through pictures, videos, and recorded interviews. Often, my Bengali friends helped translate, ensuring that the rich history of these families was accurately captured. These recordings, now preserved in my hard drive, form a crucial part of the historical record I have worked to create,” he says.
Bashart Ali Dewan – first Indian migrant to Barbados | Photo Courtesy : Bengal to Barbados Foundation Inc
Keeping heritage and connections alive
Along with his research, Sabir Nakhuda has also collected various Indian artefacts, including old bicycles, jackets, relics, and photographs. These items, along with the history of the East Indian community, have been displayed in genealogy and archive exhibitions in collaboration with the Barbados Archives Department, where Sabir has been a contributor for many years.
“I also give lectures on the arrival of East Indians and their contributions to nation-building in Barbados, ensuring that our story is told and remembered,” tells Sabir who is enjoying an active retired life.
Due to his research that lasted 15 years, the author and former journalist has developed strong connections with the families of other Bengali migrants across various villages in West Bengal. “Although I am a Gujarati and not related to Bashart Ali and his family, I visit them and family members of other migrants spread across various villages in Bengal, whenever I travel to India.” he mentions.
Sabir Nakhuda presented his book to Barbados PM Freundel Stuart in 2013 and President of Guyana, Mohammed Irfan Ali in 2023
Sabir Nakhuda has been to many parts of India dozens of times, and makes a point to visit his own uncles, aunts and extended family members in India, whenever possible.
One of my most cherished experiences was being invited to speak at the Visva-Bharati University at Shantiniketan in West Bengal in 2019, where I discussed the Indian diaspora in the Caribbean. I was elated to visit the place built by Rabindranath Tagore, as he is one of my favourite poets.
Sabir Nakhuda shares
In addition to his historical work, Sabir Nakhuda also writes poetry in English, Gujarati, and Urdu, and has continued his oral research, currently focusing on a book on the migration of Muslims from India to Barbados. “This upcoming work will detail the names of the villages from which Muslims have migrated, the history and pictures of these villages, and a chronology of every individual who came to Barbados from 1910 to 2023,” he says.
Creating legacy for future generations
The year 2016 was eventful both for Barbados as a nation and for Sabir Nakhuda as an author. It was the year when the nation celebrated 50 years of its independence. The same year, while attending the Commonwealth Prime Ministers meeting, Barbados’s PM Freundel Stuart presented Nakhuda’s book Bengal to Barbados to India’s PM, Modi. “PM Stuart later told me that he discussed the context of my book with PM Modi and highlighted the contributions East Indians have made in various fields of nation-building,” the author recalls. The foreword of the book was written by none other than PM Stuart himself.
During Barbados’s 50th anniversary of independence, the author was selected to serve on the committee organizing the celebrations. A time capsule was placed at the historic site of Independence Square in Bridgetown, the capital, where the Independence flag was first raised. Among the artifacts, two books were included: the autobiography of Sir Garfield Sobers, a former Barbadian cricketer who is considered Barbados’s national hero and the greatest all-rounder in the world, and Bengal to Barbados.
The time capsule is set to be opened on Barbados’s 100th anniversary in 2066. While I may not be around, my future generations will be, and most importantly, the legacy of the East Indian presence and our stories will resurface.
Nakhuda says with pride
Cover Image of Sabir Nakhuda’s book
Connecting the dots
Sabir Nakhuda’s friend Suleiman Bulbulia’s interest in co-founding the Bengal to Barbados Foundation Inc. with him stems from the same deep commitment to preserve and promote the history and culture of the East Indian community in the Caribbean island nation. He even has a distant connection with the first documented Indian migrant to the country. “My paternal grandfather’s second wife was related to Bashart Ali Dewan, the first documented East Indian migrant to Barbados,” he says.
Born and raised in Barbados, Suleiman’s paternal and maternal grandfathers migrated from Kaphleta, Gujarat in the 1930s. With the Bengal to Barbados Foundation Inc. the retail senior manager by profession seeks to bridge cultural understanding and acceptance of Indian-origin people in the island nation.
Suleiman Bulbulia during the launch of Bengal to Barbados Foundation and digital project
Both Sabir Nakhuda and Suleiman Bulbulia are dedicated to documenting the stories, history, and legacy of East Indians in Barbados. Their goal is to collect tangible, historic items from the Indian community to create a permanent display of these artefacts. Additionally, they aim to share the collected information through their website and social media platforms.
“Our efforts have centred around providing accurate historical information about the Indian community in Barbados while promoting their culture, knowledge, and heritage. These efforts have led to an understanding and acceptance of the Indian community among both the government and the general public in Barbados. Additionally, our work has strengthened the bonds of friendship between India and Barbados,” Suleiman signs off.
To know more about Bengal to Barbados Digital Project, visit its website
source: http://www.globalindian.com / Global Indian / Home> Story> Global Indian Exclusive> Indian Art & Culture / by Amrita Priya / September 05th, 2024
The new management committee for the school was announced on Tuesday and will be headed by Shahnas Abdul Jaleel as chairperson.
The other members were Sajida Husna, Sumaiya Sangreskop, Shahzeen Eram, Pashim Ali and Syed Zafer Ali.
Photo of Shahnas Abdul Jaleel
Jeddah:
In a significant development, the governing body of the Indian International School, Riyadh (IISR) is now led by women, with four of the six members being women.
The new management committee for the school was announced on Tuesday and will be headed by Shahnas Abdul Jaleel as chairperson. The other members were Sajida Husna, Sumaiya Sangreskop, Shahzeen Eram, Pashim Ali and Syed Zafer Ali.
The four women in the management committee are in addition to principal Meera Rahman. Previously all management committees had seven members, however, this time only six members were named. Shahnas is a software engineer working in Saudi Arabia and is a native of Ernakulam in Kerala and is a mother of two. Her husband also works as a software engineer.
The women in leadership roles in the school is expected to change the dynamics, especially in matters of the academic affairs of the students. The community-run schools under the patronage of the Indian Embassy play a pivotal role in Indian community affairs in the Kingdom. It is noteworthy to mention that earlier, Dr. Hemalatha Mahalingam was nominated as chairperson of Jeddah’s Indian International School.
Interestingly, social reforms unleashed by Saudi Arabia’s Crown Prince Mohammed Bin Salman have brought sweeping changes in the Kingdom wherein women benefitted the most. The country, where women for decades had a restricted role in public, is now embracing their potential.
source: http://www.telanganatoday.com / Telangana Today / Home> India / by Irfan Mohammed / September 06th, 2024
