In an event held at the Highland Islamic Forum (HIF) Auditorium in the city, the Highland Islamic Forum (HIF) unveiled a new book titled ‘Big B,’ a tribute to the late SM Basheer.
Subtitled ‘A Bond Beyond Brotherhood,’ the book is centered around the inspirational thoughts and life of Late SM Basheer.
Addressing the gathering at the book launch, NA Muneer, Ex-Chairman of the Kuwait Kerala Muslim Association (KKMA), shared memories of his association with SM Basheer. Muneer spoke about the charismatic personality and powerful aura that SM Basheer possessed, leaving a lasting impact on everyone who met him.
Recalling his memories, Muneer emphasized that even a year after SM Basheer’s passing, he continues to remember and honor the late leader. He praised SM Basheer’s instrumental role in organizing significant events at KKMA and acknowledged his invaluable contributions to the organization while serving as its chief.
Fatah Tayyil, Ex-President of KKMA, also paid tribute to SM Basheer, acknowledging his substantial contributions to the KKMA.
SM Rasheed, Chairman of Bearys Chamber of Commerce and Industries (BCCI), spoke about SM Basheer’s profound influence on people’s lives and commended his contributions to the BCCI.
Other speakers, including Mohammed Ali Uchchil and Rizwan Pandeshwar, shared their views on the life and impact of SM Basheer during the event.
The book ‘Big B’ was released by AK Niyaz, MD of AK Group of Companies, along with HIF India President Adil Parvez, and other guests present at the event.
Hussain Shafi, the author of the book, was felicitated by HIF for his contributions.
HIF also presented a documentary-style short video introducing SM Basheer and showcasing his life.
Prominent figures such as SM Basha, MD of SM Group of Companies, SM Farooq, KK Abdullah, officials, and executive members of KKMA and BCCI graced the occasion.
The event, hosted by AK Shaaz, concluded with supplications led by Moulana Tayyub, Khateeb Ehsan Masjid.
source: http://www.varthabharati.in / Vartha Bharati / Home> Karavali / by Vartha Bharati / December 01st, 2023
A peek into a precious wardrobe of strange outfits that are fast becoming invisible from Delhi evenings.
Ghararas, too, are fast becoming invisible from Delhi evenings, although Rakhshanda Jalil is often spotted wearing it in literary gatherings.(Mayank Austen Soofi / HT Photo)
The other day, we spot a strange outfit. It is neither a skirt, nor a gown, and definitely not a sari. It is also not a pajama.
What is it, we ask.
“It is gharara,” says author Rakhshanda Jalil, pronouncing the ‘gh’ from the base of the throat.
We are at Ms Jalil’s home in central Delhi. Her most precious wardrobe is a treasure-house of about two dozen ghararas. Most have been passed on to her from her mother and mother’s mother; a few are even older.
Indeed, Ms Jalil has a fascination for souvenirs of the past. One of her many books is titled Invisible City: The Hidden Monuments of Delhi. Ghararas, too, are fast becoming invisible from Delhi evenings, although Ms Jalil is often spotted wearing it in literary gatherings.
Years ago, she had worn a pink gharara for her wedding. Her two young daughters also wear it on during special occasions such as… well, weddings, particularly in Uttar Pradesh, where more people are likely to be similarly attired.
It is not unusual in Delhi weddings to see women in gharara’s sister dresses, such as the lehenga and the sharara — which is like flared pants. The gharara is more complicated. Each leg is comprised of two parts. The first goes down from the waist to the knee, and the second, which is much wider, begins from the knee and goes down to the foot.
Truth be told, Ms Jalil prefers saris and trousers for ordinary outings. But the gharara was the daily costume of her maternal grandmother, Zahida Suroor, who lived in the university town of Aligarh. “In my grandmother’s time, it was common for women to wear cotton ghararas made of chintz (called chheent by Urdu speakers) at home,” says, Ms Jalil. “Silk or satin ghararas were worn on formal occasions. And the heavy brocade, called kamkhaab, was worn at weddings.”
Each gharara should have its own kameez and dupatta, though these days one has more liberty to mix and match. Ms Jalil says that back in the day an entire gharara was sewn in four or five days. Each piece was stitched by hands. The entire hem was turned in with tiny invisible stitches. Sparkling bits of gold lace were tagged to camouflage the joints at the knees.
Ms Jalil’s mother, Mehjabeen, recently hand-stitched a red gharara for her. The happy daughter gave it a trial run at a dinner in her own home. There was much applause. The gharara came with a short white shirt. The red dupatta was lined with gold frills.
In the old days, women of a family gathered together to sew a gharara if it had to be made for a bride’s trousseau. Neighbours and friends also chipped in. Opinions were eagerly sought on the design, and the leftover cloth was never thrown away — it was used to make an accompanying batua (wallet), or jootis (sandals).
There was a time when a few cities were known to make special types of ghararas, says Ms Jalil. Benares was famous for its brocade ghararas, with master-weavers painstakingly transporting the design to lighter gauzier material for the accompanying dupatta. Lucknow favoured a patchwork design called chatapati. Delhi specialized in something called ‘farshi’, with a long train that women were supposed to hold delicately in their arms.
Perhaps the most ideal way to study this old-world costume is to ask the wearer to sit still. On request, Ms Jalil settles down beside a window with an Eric Segal novel. While the book belongs to her elder daughter, Aaliya, the gharara belongs to her great grandmother. Made of atlas (no relation to the book of maps), the fabric is so fragile that it can tear at the slightest tug. It has a blue background with yellow, orange and pink flowers. At one point, Ms Jalil looks out of the window. Her gharara ceases to be a dying tradition, and seems very much a part of the present.
source: http://www.hindustantimes.com / Hindustan Times / Home> News> Cities>Delhi News / by Hindustan Times / by Mayank Austin Soofi / October 09th, 2017
Using technology and people management skills, read how Mansoor is making waste collection a well organized profession. Thanks to his efforts, Bengaluru now sees ragpickers with ID cards, fresh uniforms and better incomes.
Using technology and people management skills, read how Mansoor Ahmed is making waste collection a well organized profession. Thanks to his efforts, Bengaluru now sees ragpickers with ID cards, fresh uniforms and better incomes.
“The waste pickers’ community is very enterprising. If their entrepreneurial skills are channelized and steered in the right direction, they can work wonders,” says Mansoor . “Not only will this put fellow waste pickers on the right path of hard work and integrity, but it will also be an opportunity to include them in the mainstream economy.”
He believes that one man can only do so much to solve the garbage crises of the city. The idea is to involve the entire community in problem solving. On the one hand, Bengaluru citizens are keenly looking for a solution to the garbage menace, while on the other hand there is tremendous energy to be unlocked in the waste picker community who can come to their rescue.
“My father started as a scrap dealer around 30 years ago. ‘Segregation’ was an alien word then. However, he used to promote the practice like we do today. He is no more but I am inspired by him and want to do the same,” he says.
Mansoor, who operates the Dry Waste Collection Centre in ward 168 of Jayanagar in Bengaluru, is not just another somebody who manages the city’s waste, but a trained scrap dealer trying to bring about change much beyond his job description.
Thanks to Mansoor, ward number 168 is now emerging as a systematic waste collection system, with a team of collectors and sorters who ensure that the waste is responsibly recycled and not dumped in a land-fill.
“When I was a kid, I would help my parents in waste collection and sorting. We used to manage around 500 kgs of waste every month,” he remembers. Today, his vision is beyond just numbers.
Mansoor’s dream of better waste management and giving a better life to waste pickers went one step forward when he got associated with HasiruDala, a Bangalore-based NGO that works with the city waste pickers. They not only gave him the initial support but also helped him scale up with financial aid, when required.
Today, Mansoor has a team of 10 sorters & collectors at the Jayanagar Dry Waste Collection Centre. He manages the inventory of 10-12 tons of dry waste every month and sorts the same in 72 different categories before it goes for recycling.
Mansoor with his wife.
But Mansoor does not stop just by adding value to waste. He also aims to make a scrap dealers’ cooperative which will play a role in creating a fair price marketplace, provide access to transparent data and geo-tag scrap dealers as the first point of sale for household waste.
He coined the brand name Clean City Recyclers Association (CCRA), and has MBA graduates assisting him in implementing his plans.
Reaching to this scale wasn’t easy for him. He had no stable source of income to support the operations or pay salary to the workers he had hired. HasiruDala came to the rescue and helped him stabilize operations. “Gradually, I got hold of things and today this centre is self-sustainable,” he says.
“Waste collection should not be considered as petty work. Thanks to HasiruDala, people don’t look down upon my work & have respect for what I do. HasiruDala has also provided ID cards to fellow waste pickers and a good uniform. It feels like we are all a part of something good.” he says.
Talking about the impact of his work, he has seen a tremendous positive change in the lives of the sorters and his team mates.
“People would sometimes be very careless while disposing the waste. They would mix wet and reject waste also in the dry category. This made our centre an unhygienic place to work. We later stopped collecting waste if it wasn’t segregated properly”.
Thanks to his hard work in spreading awareness, 75 percent of his customers are now segregating at source.
Dry waste collection centre.
Apart from altering people’s mindset towards waste, Mansoor has made an impact in his work force as well. We learned that one of his new recruits, Arunachalam, who was a waste picker and an alcoholic, also had an unattended serious leg injury. From the day he has started working with the team, his condition has improved significantly, he earns more than what he used to and is now on a healthier diet towards recovery.
“Though I am still learning, I have realized that technology has a role to play. I Got Garbage team has developed android apps for managing our daily operations making it much easier than ever before. It helps us keep track of waste pick-ups, waste inventory and more,” says Mansoor.
Satyam Gambhir, client partner – Social Inclusion at Mindtree Ltd. adds, “At I Got Garbage, our focus is on waste picker livelihood and building solutions on the cloud platform that are repeatable and scalable. In Mansoor we see a long-term strategic partner, his unrelenting dedication and expertise has been instrumental.”
Mansoor is the chosen partner with I Got Garbage, a Mindtree initiative that positions waste pickers as recycling managers. I Got Garbage, along with Mansoor, is piloting a project ‘Donate Dry Waste’ in some parts of Bengaluru.
As Mansoor describes it, “Every waste picker will have a well-branded Rickshaw, a uniform and a smart phone, and will be put on-route to collect segregated dry waste from households and apartments.”
Mansoor segregates the waste in over 72 different categories.
“Currently, waste pickers are at the end of the chain, scavenging for waste on the street. They venture out on roads during odd hours of the day in hope of getting sufficient waste to make ends meet. We intend to place them at the beginning of the waste supply chain, i.e. at the source, like your house and mine,” says Gambhir.
He envisions a day when waste pickers will turn into waste managers, collect segregated waste from households on a weekly basis in a uniform, and wants to formalize the same; and Mansoor plays an important role in making this happen.
Mansoor and his unique people management skills have enabled waste pickers to earn Rs. 9,000 to Rs. 12,000 per month, which is far more that what they do while working informally and scavenging on the street for recyclables.
With Mansoor’s amazing enthusiasm and willingness to see change in the society, we definitely hope to see the much ignored sector getting its due credit.
source: http://www.thebetterindia.com / The Better India / Home> English> Bengaluru> Changemakers – Waste Management / by Shreya Pareek / February 19th, 2015
My Life in Indian Politics is co-authored by Mohsina and journalist Rasheed Kidwai.
Mohsina Kidwai
Mohsina Kidwai calls herself a reluctant writer. Despite that, the 90-year-old politician, who has been one of the leading figures of the Indian National Congress (INC), felt it was time to pen her memoir after observing certain shifts in the political climate of the country. “Everyone has a book in them and perhaps I am no exception. I was a reluctant writer, often wondering, weighing over a range of political, ethical, and personal issues. But as I became less active in public life and saw various trends and shades in our country’s polity, I firmed up my mind to write my memoir.
This book is a story of my life but in many ways, it is also a journey of our post-Independence beloved country. As a political worker, it is clear to me that challenges have always been multiple and intricate but not unsurmountable,” says the former politician.
My Life in Indian Politics, the book in question, is co-authored by Mohsina and journalist Rasheed Kidwai. Rasheed took up the project to co-write the memoir because he felt Mohsina’s story is an interesting one to share. “Normally there are various ways that books of eminent political personalities are written. I have authored a few independent autobiographies of political figures. This was the first time I was dabbling in a joint venture. Mohsina spoke to me at length about her life and her career. Essentially, the book is the narration of her life carved by a wordsmith, which was my role. She has been a participant in Indian politics for over six decades, I felt this was a fascinating project to be a part of,” says Rasheed, who ensured that Mohsina approved every word in the book.
Throughout her career, she always believed that Muslims can live harmoniously in a multicultural, independent, and secular Indian society. During Rasheed’s days spent in close proximity with Mohsina, he noticed her being disturbed at the present political and social situation our country finds itself in. “She has greatly exercised her critique of the current political identity because this is not the idea of India that she cherishes. In her career in Uttar Pradesh (UP), she won elections from Azamgarh (Eastern UP) and Meerut (Western UP).
Anyone remotely connected with the socio-economic condition of UP and the caste matrix would vouch that finding acceptability in these two diverse regions is a rather insurmountable task. But today, it is difficult for a Muslim politician to do that. We can see that the number of Muslim candidates has been on a steady decline and you don’t see such examples anymore. Mohsina was never looked at as a Muslim candidate even though she is an ardent practitioner of Islam,” Rasheed says, adding that she had always preferred being judged as an Indian, and her core electoral team always had a mix of people from different communities.
Mohsina is known for her assessment of the INC. Rasheed believes that if at certain times the political leadership had heard her out, then perhaps the history of the party might have been different. “She had opposed former PM PV Narasimha Rao’s politics, not just about his handling of the Babri Masjid case but several other things. She also had a different view on the Shah Bano case. She stood firm with what she thought was right even if her party didn’t agree,” says Rasheed.
Hailing from a conservative, aristocratic Muslim family of Awadh, Mohsina holds the distinction of winning Lok Sabha thrice — in 1978, 1980, and 1984. According to noted French scholar Christophe Jaffrelot, Muslim women face discrimination in a double bind: for their religion as well as their gender.
Data suggests that barely 20 Muslim women have made it to the Lok Sabha among nearly 9,000 MPs voted since 1951. The grounds for discriminating Muslim women are still a prevalent reality. Rasheed feels Mohsina’s memoir can come as a comforting account of hope for fellow Muslim women thinking about venturing into politics.
“The representation of Muslim women in politics is still marginal. Even though some might argue against it, democracy is all about numbers. With the meagre numbers at hand, how can you justify the representation? Her story is about courage, conviction, and integrity. For example, when she retired from politics in 2016, she did not have a house in Delhi. There are so many examples of people with much shorter duration in politics having houses everywhere. She never did despite being the Housing Minister for the country. That’s how a political leader should be,” concludes Rasheed.
source: http://www.indulgexpress.com / The New Indian Express – INDULGE / Home> Society / by Tunir Biswas / November 08th, 2022
Assam’s lemon represents the core table fruit of every household in North East India. It is a very important part of the food of the region and stands out from the other lemons owing to its distinctive aroma and flavour.
Lemons from Assam are being exported to various parts of India and abroad because of its unique aroma and flavour.
A team of scientific researchers led by Professor of Gauhati University Sofia Banu has, however, sounded an alert that Assam’s lemon may lose its original distinctive genetic characteristics.
Sofia Banu has told Awaz-The Voice that lemon collected from 97 locations reveals that the lemon populations in Assam could be genetically diverse. She said that in-depth genetic diversity analysis of 510 samples from 97 locations has revealed some very intriguing findings for Assam lemon populations.
Lemon of Assam
“There is a high possibility that the samples studied may not be exact clones of the parent plant but may have arisen independently as other chance propagates. We have suggested that each existing population must be conserved as part of a comprehensive management strategy to maintain the lemon’s unique qualities and characteristics as hybridization is a natural tendency of citrus species,” Sofia Banu said.
According to Sofia Begum when it comes to Assam lemon conservation focus should be primarily on in-situ conservation techniques. The present study can act as a base for future efforts in breeding and conservation of this valuable cultivar of lemon, by assisting farmers and breeders in selecting genetically diverse plants for breeding programmes, thus promoting sustainable utilization, Begum said.
The lemon story in Assam began in 1956, when a chance seedling emerged from the progeny of the variety ‘Chi-na-kaghi’, collected from the village of Hahchora in eastern Assam’s Sivasagar district. This fortuitous event led to the birth of the Assam lemon, a lemon like no other, exuding an extraordinary aroma and flavour that set it apart from its counterparts.
The work carried out by Sofia Banu and her research scholars Raja Ahmed and Suraiya Akhtar of the Department of Bioengineering and Technology, Gauhati University, has been published in ‘Genetic Resources and Crop Evolution’ and has been highlighted by Nature India.
As a part of the export consignment, about 600 kg of lemons have been exported to London, UK from Assam. Taking to Twitter, Assam Chief Minister Himanta Biswa Sarma expressed happiness about the first consignment of the export plan.
“Happy to share that the first consignment of Assam lemon for export to the UK has been dispatched from Baksa. About 600 kg of lemons have been sent as part of an export commitment by the producer at the rate of Rs 30 per kg for about 80 tonnes over the next 2 months from Gati, Salbari”, Chief Minister Himanta Biswa Sarma tweeted. Earlier, a consignment of “Kazi Nemu” (Assam lemon) was exported from Guwahati to London.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Ariful Islam, Guwahati / November 06th, 2023
The book will take ‘you on a gripping roller-coaster ride of various cultures’
Image Credit: Goodreads
From a roiling India of the 40s and rollicking France of the 60s to a fear-stricken US post 9/11 terror attacks, ‘Memoirs of Three Continents: I Tell You Nothing But The Truth’, takes you on a gripping roller-coaster ride of various cultures and author Mirza Saeed-Uz Zafar Chagthai’s own journey of self-discovery.
Born in a middle class Indian Muslim family in the small town of Daryabad, Uttar Pradesh, India, Chagthai, earned a string of scholarships and went to Europe for higher studies after topping at his university.
Over the past few years, he has authored many books, but the latest one is easily at the top of the heaps. Laced with anecdotal vignettes from his professional experiences as a scientist and globe-trotting scholar, the memoirs give fascinating insights into scientific and literary life in India, Europe and the US that inform and amuse in equal measure.
But, what makes the book such an absorbing read is Chaghtai’s self deprecating humour and guileless candour.
One chapter deals with the evolution of the French Fifth Republic and a detailed eyewitness account of the 1968 Revolutionary while another dwells on the idiosyncrasies and insecurities of scientists, including some Nobel Laureates.
Then there is this whole section that gives a hitherto unknown perspective on Aligarh where Chaghtai spent 40 years of his life.
Whether you are a history buff or just someone keen to learn about people and places, especially India and Europe through the turn of the century, you will be thoroughly enjoy Memoirs of Three Continents.
source: http://www.gulfnews.com / Gulf News / Home> Entertainment / by Mazhar Farooqui, Xpress Editor / June 12th, 2016
Locals are lamenting an inability to preserve their language and heritage.
The community is also grappling with sentiments of political alienation and social exclusion. Tucked away 80 kilometers (49.7 miles) from the bustling heart of Srinagar, Wantrag stands as a reflection of traditional Afghan life, where nearly 1,000 Pashto-speaking families fiercely uphold their cultural heritage . The zigzag roads that weave through recently harvested paddy fields and bountiful apple orchards enter into Wantrag, perched majestically atop a hill in the Anantnag district in India-administered Kashmir.
Upon entering the village, a striking sight unfolds — houses line the banks of a water irrigation canal, walnut trees scattered throughout the landscape have transitioned to their autumn attire, and shop signs adorned with Pashto inscriptions. The air carries the shrill of autumn and aroma of Kabuli biryani — a dish consisting of steamed rice, caramelized carrots, raisins and marinated lamb. While women might not be immediately visible, men, both young and old, are seen toiling in the apple orchards. Young boys play cricket on the winding roads while girls wearing headscarves hide behind walls.
Fears over a loss of identity
The Pashtun community’s reluctance to blend with the local Kashmiri population mirrors patterns seen in global diaspora. “Preservation of any community’s identity hinges on the conservation of its language and culture, and unfortunately, we are losing both,” Bashir Ahmad Khan, a retired public school teacher and a Pashto activist, attired in a traditional Pathani outfit, told DW.
In the early 1920s, Khan’s grandfather Noor Khaliq ventured into Kashmir from the Allai region of Khyber Pakhtunkhwa, a province in present-day Pakistan. Khaliq initially arrived for business but chose to stay, and now, his descendants form a major part of Wantrag. He was one of the hundreds of Pashtuns who came to Kashmir for business in the early part of the 20th century and settled here. The descendants of those immigrants have carved out their lives, while resisting cultural assimilation.
Marginalization of the Pashto community in Kashmir
The community has grappled with sentiments of political alienation and social exclusion, a simmering undercurrent that remains prevalent among senior male members who openly condemn the treatment they perceive as discriminatory by the successive governments of India-administered Kashmir.
“Pashto has been confined to being a spoken language here, with no locally-produced texts or encouragement for its promotion,” Khan said, speaking with a deep-rooted concern for the preservation of his community’s identity.
In 1953, the Pashto immigrants were granted citizenship followed by official recognition as one of the backward communities in India-administered Kashmir, a move to uplift the community economically and socially. “Despite having a 12% reservation in government jobs… we had minimal representation in school graduates,” Khan said.
The community received a major jolt after an Indian government-sponsored survey in 1986 categorized Pashtuns under the Gujjar community, creating a sense of injustice and erasing their distinct identity, Khan said.
And four years later, the Mandal Commission or the Socially and Educationally Backward Classes Commission (SEBC) even dropped them out of the Gujjar community, leaving them without any recognition. “Our struggle for recognition as a distinct community and reservation in jobs and university admissions will continue,” Khan said.
The inception of Radio Kashmir in 1948 offered a platform for the Pashto language, featuring news and cultural programs. At that time, no other regional language was represented on Radio Kashmir, except for Pashto, Khan said. “Unfortunately, our community was kept away from modern education resulting in the gradual disappearance of Pashto programs on radio and television,” he added.
“Our space and representation were taken away from us,” said Khan, blaming vested interests among the Other Backward Class (OBC) groups in Kashmir for obstructing Pashto from gaining a presence on radio and television. “We used to have Pashto news and cultural programs on Radio Kashmir. But not anymore.”
Cultural assimilation of Pashtuns in Kashmir
Kashmiri Pashtuns, commonly referred to as Kashmiri Pathans, predominantly reside in the districts of Ganderbal, Baramulla, Anantnag, and Kishtwar, with a population of around 40,000.
Their cultural assimilation within the broader Kashmiri population has become evident, seen through the adoption of the traditional Kashmiri garment, the Pheran, and the acceptance of intermarriages. Yet, the Pashtun community perseveres in preserving distinctive aspects of their heritage, especially language, and food. A small booklet, first of its kind, was recently published to teach Pashto to children. Even tailors are strictly directed to only produce Pathan-style clothing.
“But today, we find ourselves more integrated into Kashmiri society rather than adhering to Afghan customs. As the Pheran culture gradually became part of our lives, we now require political support to preserve our traditions,” Khan said.
At a crossroads
Imbibing local Kashmiri culture while retaining certain Afghan traditions, the community finds itself at a crossroads, straddling the line between cultural adaptation and the preservation of their heritage. Endogamous marriages were once the norm, keeping the Pashtun culture intact, but as inter-community marriages become more common, there is a growing concern that their cultural traditions may erode.
While their unique customs and traditional attire have endured over time, the Pashtun community’s engagement with Kashmiri society has deepened, giving rise to a natural integration of cultures. Yet, Khan harbors concerns about the inevitable and gradual integration of the Pashtun community into the majority Kashmiri population.
“Our kids speak Kashmiri now and community is opening up to marrying their children into Kashmiri families,” said Khan, while acknowledging that, given the numerical disparity, the Kashmiri majority is bound to exert its cultural influence over time.
source: http://www.hindustantimes.com / Hindustan Times / Home> News> Lifestyle> Art Culture / by Deutsche Welle / Hindustan Times / November 10th, 2023
At the age of two and a half years, Swaleha Naaz Khan fell down the stairs while playing and broke her hand. This incident marked the first time she visited a hospital. However, for Khan, a patient of Sickle cell disease, it set off a cycle of sickness, incorrect medications, hospital visits, and unsuccessful treatment. Now at 26, she recently completed her M.Sc (Masters in Science) in Computer Science from a private institute in Chhindwara, Madhya Pradesh and helps people fight suffering from Sickle cell disease in this small town of Madhya Pradesh.
Facing Problems in Identifying the Disease
Growing up, she constantly experienced severe body pain. Due to a limited medical infrastructure in the city at that time, doctors were unable to identify the source of her pain. Her body would frequently stiffen, prompting her father to assume she was possessed by a spirit or djinn. They sought help from hakims and babas in hopes of finding an explanation for her pain but to no avail. Khan and her family went from city to city in order to get her treated. They even travelled to Nagpur in Maharashtra for this purpose.
Dr. Shrivastav, a doctor at the city government hospital, finally diagnosed Khan with sickle cell disease while she was in 10th grade, after she was brought to the hospital the night before her board exams. “It was for the first time that I received correct treatment,” she went on to say.
The Disease Affected Khan’s Education
Previously, whenever Khan’s condition deteriorated, she was given injections to soothe her unbearable pain. “The injections were given every 8 days, causing me so much pain that I could only sleep on one side. I couldn’t sit down properly. My education was also greatly affected. I often had to miss school,” she explained. Due to being admitted a day before exams, she flunked in 10th grade.
Sickle cell disease [SCD] is a hereditary medical condition that persists throughout a person’s life and affects red blood cells, which in turn impacts hemoglobin – the carrier of oxygen in the body.
Unlike the typical disc-shaped red blood cells found in a healthy person, in SCD, these cells take on a crescent or “sickle” shape. The alteration affects their manoeuvrability in blood vessels, leading to a range of complications such as strokes, vision issues, infections, and bouts of intense pain known as pain crises.
According to Gautam Dongre, Secretary of National Alliance of Sickle Cell Organisations (NASCO), sickle cell disease can cause great damage to people’s lives. “Without accurate diagnosis, individuals with this condition may not live more than 4 years. They can be affected by organ damage within 20 years. Their joints may stop functioning properly, potentially leading to disability. In the absence of proper treatment, it can result in premature death. Otherwise, their entire life may be centered around going between the hospital and home,” said Dongre stressing that timely treatment of the disease is extremely critical.
Creating a WhatsApp Group of Sickle Cell Patients To Help Them
Khan was admitted in 2016, along with two other SCD patients, Deepika and Aishwarya. She had previously thought she was the lone patient suffering from the disease. However, she began to meet more people suffering from the disease. “Aishwarya formed a group of all Chhindwara’s sickle cell patients. We discovered that there are numerous patients with SCD in that district. At the time, we were only 15-16 years old,” she explained.
After she discovered more than 500 SCD patients in Chhindwara, Khan decided to visit the District Magistrate’s office in order to demand a separate hospital ward for them. She says that when she used to visit the government hospital, they had to purchase everything from outside. The only thing they provided was a bed, which was free. She observed that patients coming from remote villages faced several difficulties in accessing proper healthcare due to this.
“We demanded for all patients to get access to Dr. Shrivastav. After that, we asked for the availability of medicines. The whole process was really taxing. After going through several offices and facing rejections, medicines were finally made available in the hospital for free. Rarely does anyone need to purchase something from their own pockets,” Khan stated, proudly.
‘Cared for Me as if I Were Her Own Sister’: A Sickle Patient
22-year-old Nazrana Mansuri, a patient suffering from Sickle Cell Disease (SCD) in Chhindwara, recounted her first meeting with Khan at the hospital. Upon learning that Mansuri is an orphan, Khan assumed full responsibility for her operation. “I used to live with my khala (aunt), who worked as a daily wage earner and didn’t have the means to look after me. Swaleha took all my responsibilities. Despite being unwell herself, she stayed with me throughout the night of the operation. She not only brought me food but also cared for me as if I were her own sister. It’s been two years since my operation, and she still feels like family to me,” Mansuri said.
How Extreme Weather Made Khan’s Condition Worse
Khan said that during wintertime, her blood vessels used to thicken causing her extreme pain.
Dr. Gaurav Kharya, the clinical lead at the Centre for Bone Marrow Transplant and Cellular Therapy, Indraprastha Apollo Hospital, New Delhi, explained that under normal circumstances, sickle cell disease may not pose a problem. However, during hot weather when dehydration occurs, and in extremely cold temperatures when small blood vessels constrict, a crisis can occur. During these episodes, the shape of sickle-shaped cells can become further distorted and obstruct various blood vessels, resulting in the typical symptoms of sickle cell disease.
In 2020, Khan joined the National Alliance of Sickle Cell Organisations (NASCO), after meeting Gautam Dongre. Today, she manages all of NASCO’s work in Madhya Pradesh and helps out hundreds of patients of the sickle cell disease with getting them treatment, diagnosis and recovery.
Shaba Manzoor and Nuzhat Khan are independent reporters based in New Delhi, India.
source: http://www.twocircles.net / TwoCircles.net / Home> Indian Muslim> Lead Story> Science-Health> TCN Positive / by Shaba Manzoor & Nuzhat Khan / October 31st, 2023
Hyderali had an edge over the competition for the throne between the Haleri and Horamale branches of Ikkeri dynasty after the death of Mudduraja and Muddaiah raja. In the Haleri branch Lingaraja was fighting for his nephew Appajiraja and in the Haramale branch, Mallaiah arasa for his son Devapparaja. Finally, Devapparaja was coronated.
In this circumstance, the disappointed Lingaraja sought refuge from Hyderali along with his nephew Appajiraja and his sons which included his son Veerarajendra Raja. Hyderali took advantage of this situation by using Lingaraja as the spy. Hyder captured Kodagu and got Devapparaja and his family killed in 1774. This extinguished the Horamale branch.
As per the understanding, Lingarajendra-1 was coronated but remained the puppet of Hyder until his death in 1779. At this time, Lingarajendra’s son Veerarajendra being a minor was forcefully shifted by Hyder to Goroor. This was convenient for him to take control of the Kodagu administration through Karnik Subbarasaiah.
Hyder’s autocratic attitude in administration was disliked by the people of Kodagu. Hence they resisted his rule by various kinds of protests. Due to ill health, Hyderali died in 1782. This resulted in his son and heir Tippu sultan assuming the throne. Tippu’s rule was oppressive and this made the situation worst for the people of Kodagu. Eventually, they chose to bring back Prince Veerarajendra, who had been shifted to the Periyapatna prison from Goroor. He was to reinstate the peaceful administration of Kodagu.
Veerarajendra’s close associate Kulleti Ponappa, Hombale Nayaka, Appanarvanda Achaiah, Pattachervanda Bolakka and few other people of Kodagu set out to secretly release Veerarajendra from the prison. The warden of the Periyapatna prison was Khadher Khan Khaisighei. He was a Saurashtrian trader from Afghanistan in India on a trade contact. He was upright and empathetic individual and was sensitive to the ongoing affairs. He aided the Kodagu folks to get their prince out of a six year long imprisonment.
This became the major turning point for Veerarajendra to re-establish the rule of the Haleri dynasty in Kodagu. Soon after his release, Veerarajendra along with his Kodagu army resisted the strong determination of Tippu Sultan to capture Kodagu. The Kodagu army was brave and strong but were not very experienced in organized battle. Hence, they began setting plots in the routes of the enemy through forests and other mountain areas. This ousted the authoritative administration of Tippu who had gained an edge over the natives of Kodagu by pledging themselves in the territory.
While Tippu sent troops under various commanders to capture Kushalnagar, Beppunad and Bhagamandala forts of Kodagu, the Kodagu army won over the Sultans and Veerajendra Raja got Kushalnagar, Beppunad and Bhagamandala forts under his control.
While only Madikeri fort was in control of Tippu Sultan, the Kodagu troops way laid the routes and blocked all the provisions going there. During monsoon, when shortage of supplies was inevitable Tippu sent the necessary provisions under the leadership of Khadher Khan Khaisighei. They were attacked in Kushalnagar and captured by the Kodagu army. Veerarajendra Raja was obliged to release Khadher Khan Khaisighei out of immense gratitude towards him. His memory flashed back to his release from the Periyapatna prison. Khaisighei was also instrumental in protecting his sister when she was attacked by the muslim authorities.
However, Khader Khan Khaisighei’s loyalty was pronounced when he turns down the Raja’s favor, initially. Later on, he accepts the favor and requests that the provisions be delivered to the Madikeri fort and returns to Periyapatna. Thus, Veerarajendra Raja gains control of the territory of Kodagu.
Certain areas in Kodagu was commanded by Paleygars/nayaks. After the fall of Udichanda Palegar in Bilgunda, his property was gifted to Khadher Khan Khaisighei by Veerarajendra Raja. This gift was based on service jhagir under puthra parampara. Henceforth, they were the permanent residents of Bilgunda, living in their Aiynmane beside the Bhadrakali Village temple. This Aiynmane has all features of traditional Kodagu aiynmane.
The lineage of Khader Khan Khaisighei has been enjoying the thakkame and they decorate the respectable seat at the Hoskote Kolemandh reserved for various thakkas. Without overbearing the religious attitude they participate wholly in all the village activities including the festivals – Bhadrakali Namme and Eshwara Namme of the Bilgunda Village.
The Kodagu socio-cultural practices are followed by them celebrating the Kailmurtha and Puthari festival to the present day. These festivals are the celebration of the completion of several stages of paddy cultivation, which was the only source of traditional livelihood of the land. The thakkame of Puthari had been of the Kaisighei and is followed by his progeny now by Kaleemula Khan, the third generation.
The procession for cutting the sheaf begins at their house along with traditional fervor. The sheaf is reaped from Shafila Khan’s paddy field, where he fires the gun symbolizing the beginning of harvest. Later, the sheaf is taken to the temple and their respective homes.
Embracing Islam they have blended into the socio-cultural practice of the land they have inherited. This matured outlook has disseminated peace and harmony in and round Bilgunda Village.
Afsana Begum’s world turned upside down when, one day, she realized her businessman husband had a disease that was going to keep him away from work for the rest of his life. This mother of two had no option but to take charge of providing for her family.
She took up the reins of the business that her husband had built from scratch. She was completely immersed in raising the children and looking after the household and business was an alien territory for her.
A few years later, today, Afsana Begum is one of the leading women entrepreneurs in North East India running a widely circulated Assamese newspaper (Axomiya Khabar), a state-of-art shopping mall, a multinational chain restaurant ‘Pirates of Grill’, and a few other real estate development projects.
In an interview with Awaz-The Voice, Afsana Begum said that her husband Sailen Konwar Dutta was a successful businessman and he had built everything from scratch. However, a few years back his health failed him. At that time Afsana was a full-time homemaker and a mother to their two sons.
Afsana with her husband (Right) and sons
I had to step in and take charge of the business and it was quite new for me. Initially, I had to face a few crises and it took me time to understand and learn the basics of the trade. Only slowly things got better and I had a better grip over the businesses,” she said.
Afsana Begum says starting one’s own business is never easy and one needs to be mentally prepared for the worst possible scenarios to move ahead.
“We were running our own branded restaurant O’ Guwahati during the pre-Covid period. O’ Guwahati was the answer to Guwahatians’ demand for the best of Indian, Chinese, and Tandoori cuisine under the same roof. But tragically we had to close down the restaurant when the pandemic was at its peak. It is never an easy choice to close down something that you built from scratch but at that time it was a necessity. But then again in 2021, we opened one of the biggest franchise restaurants (Pirates of Grill) in Guwahati and after quite a lot of hard work today I can proudly say that it’s one of the best restaurants in the town,” Afsana Begum said.
Afsana Begum who did her schooling and college education from Guwahati, said that it is hard to say whether it is tough for a woman to become an entrepreneur. But it’s not easy, she added.
“Though I had the privilege of coming from a strong business background as my father late Abdul Khaleque was also a very hardworking first generation businessman from Guwahati’s Machkhowa area. But it’s still a very difficult job to gain the trust of everyone and prove that you are capable of doing the hard work. Building a business from scratch is never easy and you would need a lot of perseverance to get through it,” Afsana Begum said.
Afsana Begum has now started diversifying her business and has invested in creating her fashion brand. She now harbours the vision of providing quality and affordable clothing to women.
Afsana Begum with her sons remains a doting mother
Even after becoming a successful business woman Afsana Begum’s role as a doting mother and homemaker has not changed. Her elder son Eric Javier is a doctor and her younger one Zeedan Javier is doing a Bachelor of Business Administration in New Delhi.
Afsana along with her husband and two sons are currently based in Delhi. But she is running her business quite smoothly in Assam and credit goes to her brilliant entrepreneurship skills.
Finally, when asked about the secret of becoming a successful business woman Afsana Begum said one should have confidence in one’s abilities and must believe that she can achieve her goals.
“Build a strong professional network; seek out communities of other women entrepreneurs who can provide advice, guidance, and morale. Balancing work and personal life is crucial. It’s easy to get absorbed in your business, but taking care of your physical and mental health is equally important. Understanding your finances inside out is very important. Learn about budgeting, cash flow management, and financial planning. Being financially literate is the key to making informed decisions for your business. As you succeed, consider giving back to your community and supporting other aspiring entrepreneurs, especially women,” Afsana Begum said.
source: http://www.awazthevoice.in / Awaz, The Voice / Home / by Daulat Rahman, Guwahati / October 31st, 2023
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