Naxal Terror: India’s Forgotten War

By M H Ahssan

Damanjodi is a remote corner of Southern Orissa in India. A few days back an intense battle in India’s forgotten war against Naxalism was fought there by a few ill trained, poorly equipped but brave and stout hearted policemen who rescued the lives of over 150 miners. This frontline came into the limelight when 200 Naxals struck on 9 April a week before general elections in the country targeting the largest bauxite mines in Asia. Beyond the glare of television cameras, valiant policemen of the Central Industrial Security Force fought a long battle to ward off the Naxals who had come looking for a truck full of explosives.

They lost 10 of the bravest comrades, but were ignored by national and international media and received none of the accolades reserved for the National Security Guards post Mumbai 26/11. While in no way detracting from the valuable contribution made by the National Security Guards, India’s leaders, civil society and the media need to question their conscience for virtually ignoring this attack on the state by the Naxals.

Damanjodi is the very anti thesis of the Gateway of India and the Taj Mahal hotel where Pakistan borne terrorists struck on 26 November 2008. But the bauxite mines are very much Indian Territory so were over 150 mine workers held hostage by the Naxals, yet the Indian state failed to respond equitably.

Political parties busy in inane dialogues of “jhappi and papi”, weak and strong Prime Ministers, choose to ignore this assault while the citizens were looking forward to television sojourns for the forthcoming Indian Premier League cricket series, ironically being held in South Africa. The media chose to overlook Damanjodi as if it was happening somewhere remote in Antarctica. There was no television coverage of the event, no photographs in front page of newspapers not even obituaries to our brave policemen.

Naxals were quick to notice this public disinterest. Thus they stuck on the polling day on 16 April. There were over 20 deaths in the violence that followed and despite the heavy polling appeared to be out of sync with the overall smooth conduct of Phase 1 of general elections in the country. Naxal affected states had a polling average varying from 40 to 60 percent despite the violence, this led to commentators touting it as a successful conduct forgetting that there were so many lives lost in the bargain, which sadly, the Indian public and the media does not seem to care.

The Naxals thus succeeded in disturbing if not disrupting the election process in Central India, which also highlights amateurish security management with elections in all Naxal affected states planned in one go which had led to thinning out of security forces. Surprisingly the Election Commission members continued to defend this decision, possibly none of them have been to Dantewada, Bastar, Bijapur or Latehar all Naxal strongholds.

Clearly there was a case for multi phased elections as in Kashmir and the North East, but the Election Commission mandarins failed to appreciate the signals coming from the Naxal heartland. The key shortfall there is of well trained troops who can challenge rebels of the People’s Liberation Guerrilla Army (PLGA).

On the other hand the security in the North East which went for elections was good because these are being held in two phases, thus in the first phase the critical areas other than the Brahmaputra Valley went to polls while the Valley which also has the state of Assam from where the Prime Minister of the country, Mr Manmohan Singh is a member of the Upper House the Rajya Sabha will vote in the second phase, which led to strengthening of the security grid.

The Naxals clearly took the police and para military forces in India by surprise. Their continued fight in the most under developed and remote parts of the country as Abujmadh has gone unnoticed apart from the occasional sympathy for loss of innocent lives of locals and policemen alike.

Even the large number of casualties caused during elections received scant attention thus highlighting lack of public support to the anti Naxal forces police and para military. There is a need to completely change this approach. Greater public concern would provide for the police and the paramilitary fighting the Naxals required wherewithal for combating the ills of militancy. While this has received financial approval its implementation has been tardy leading to large money allotted for modernization unspent.

The best government talent in the country is in the civil services including the police, the Indian Police Service. Yet the fate of the counter Naxal forces remains that of peripheral fighters. It is time they are given the centre stage for the war against Naxalism is as much our fight as theirs.

Legacy of the City of Pearls, Hyderabad

By Sheena Shafia

Hyderabad, the royal city is a blend of the old and the new, having an inherent style and age-old culture, it is a delight to visit. From the magnificent food to the majestic monuments, from its terrific landscapes to a populace steeped in respect and tradition, the city is just full of surprises. One can explore her by lanes, taste the roadside foodstuff, feel the entrepreneurial excitement in the air and get a whiff of the nostalgia as well. It is also the capital of the state of Andhra Pradesh and the only city in the south, where the major language spoken is Urdu. Inhibited by the world's richest royals, the Nizams, it is also the centre of folk arts like shadow puppetry and kuchipudi, which is an ancient dance form.

One of the largest and wealthiest of India's former princely states, the city built its fortune on the trade of pearls, gold, steel, fabric and, above all, diamonds, which some believe remain hidden beneath the foundations of Golconda Fort, precursor to the city some 10km away. Once the most famous diamond kingdom in the world, Golconda was home to the Kohinoor, the worlds most sought after diamond as well as the Orloff, Regent, and Hope, famous for their typically bloody histories. From nawabs and pearls to the world's hi-tech happening point, the city's journey is fascinating. The sprawling metropolis is finally coming to terms with itself.

Hyderabad is more than 400 years old but is today as famous for its burgeoning information technology and biotech research industries, as it is for its minarets. It is one of India's fastest-growing cities, with a projected population of 7.5 million by 2015, but unlike most, Hyderabad is actually getting greener and cleaner. A substantial part of the city is the suburb of ‘Cyberabad’, where Microsoft and Oracle are but two major players in the development known as Hi-Tech City, responsible for the city's much-needed economic upswing. Despite its newfound attractiveness as a business destination, the city remains steeped in history, and you're just as likely to share the road with camels and bullock carts, and haggle alongside Muslim women covered from head to toe in black burkhas, as you are to converse with cell phone-wielding yuppies. It’s a pleasantly manageable city with a vibrant culture, excellent-value luxury hotels, and a heavenly cuisine -- perhaps the most enduring legacy of the decadent tastes and patronage of the cultured Nizams who first put the city on the map.

A Glimpse in the Past
Historically, Hyderabad owes its existence to a water shortage. It was founded in the late 16th century by the Qutab Shahi dynasty, a line of rulers known for their beautiful "monuments, mosques and mistresses". In 1589, Mohammed Quli Qutab Shah decided to shift his capital from Golconda to the banks of river Musi. Consequently, a city adorned with magnificent palaces and mosques, embodying a style of architecture that was unique to the place - was born .In 1724 taking advantage of the waning Mughal Empire the viceroy of Hyderabad Asaf Jah, declared Hyderabad as an independent State and founded his own dynasty. So begun the dynasty of the Nizams of Hyderabad, a dynasty that would, for seven generations, rule the kingdom, a dynasty whose scions would be included among the "richest men in the world", a dynasty under which traditions and customs of Islam flourished and a dynasty under whom Hyderabad developed into a focus for arts, culture and learning and the centre of Muslim India. The Nizams held sway over Hyderabad until 1948, when the State was merged with the Indian Union.

The Legacy Of The Nizams
The Nizams, who ruled from Golconda Fort, have endowed Hyderabad with many landmark buildings, including the Charminar, the Salarjung Museum, the Falaknuma Palace and the Qutab Shahi Tombs. Even for a city that has modernized tremendously in the last decade Hyderabad's rich legacy of Nizams, makes it one of the most fascinating historical places in India.

The Charminar
The Charminar, a symmetrical edifice which was built by Muhammed Quli Qutab Shah in 1591 to commemorate the cessation of plague in the city, has now become the landmark of the city of Hyderabad. The four minarets carved with lotus buds and petals and the central structure, soaring to a height of 180 feet makes it an architectural jewel of the city.

The Golconda Fort
The Golconda Fort is one of the most famous Forts in the south of India. The origins of the Fort can be traced to the Yadava dynasty of Deogiri, and the Kakatiyas of Warangal. The first three Qutb Shahi kings rebuilt Golconda, over a span of 62 years. The fort is famous for its acoustics, palaces, factories and ingenious water supply system. It was also famous for diamond trade and the Kohinoor diamond is said to have come from here.

The Qutub Shahi Tombs
The Qutub Shahi Tombs are situated at a distance of a kilometre from Golconda Fort, these tombs and monuments of the Qutb Shahi Kings are proof of unique architectural excellence, which is a blend of Persian, Pathan and Hindu forms.

Salarjung Museum
Salarjung Museum the single largest one-man collections of the world. If this one-man had not chosen to remain a bachelor the world would have been bereft of one of the greatest collection of antiques. I am talking about art objects collected by Yusuf Ali Salar Jung, the prime minister to the Nizam. Though Salar Jung III is credited with these fantastic collections, it all started with his father and grandfather.

The Mecca Masjid
The Mecca Masjid, whose construction started by Muhammad Qutb Shah in 1617 and completed by Aurangzeb in 1694, is very close to the Charminar. It is majestic figure with a huge courtyard can accommodate nearly ten thousand men at prayer.

The Jami Masjid and the Toli Masjid-are the other two mosques, having small and modest structure.

Other popular places of interest are The Falakuma palace, the Chowmukha palace and the Regency Mansion, built in 1803. The Husain Sagar Lake, Naubat Pahad, the Birla temple, Osman Sagar and Himayat Sagar, and the Nehru Zoological Park.

The City of Pearls
The storied wealth amassed under the 200-year reign of Hyderabad's Nizams naturally called forth a precious-jewellery industry. From the year 1724, when the Mughal governor Asaf Jah titled himself Nizam al-Mulk and established his rule over central India's Deccan plateau, until 1948, when the Nizam VII Osman Ali Khan's authority was forcibly superseded by the Indian Army, untold quantities of gems and pearls passed through the Hyderabad's jewel shops on Patthargatti Road. Under the Nizams there was always peace and always a strong demand for gems. The mines close to the Golconda fort gave the world the Hope and Kohinoor diamonds, now in the Smithsonian Institution and the British coronation crown respectively. Diamonds aplenty there once were, but it is pearls that have, over time, left the boldest mark on Hyderabadi culture and trade, and today it is the city's pearl dealers who are champions of the jewellery market. According to Sanskrit texts on Gemmology, a metaphysical genre known as ratnapariksa, or "appreciation of gems", pearls join diamonds, emeralds, rubies and sapphires as the five "god-given" stones, or maharatni. The millennia-old Vedic prayer of Atharvan invokes their special power: "Born of the wind and the air / Born of flashing lightning and starlight / May this shell and in it this pearl protect us from danger."

Once retrieved from the fastness of the sea, pearls in historic days, reached India in two ways: from the Gulf of Mannar in Ceylon (modern Sri Lanka) via the south Indian city of Madurai, and from the Arabian Gulf via the port of Goa. Then, the finest quality pearls were said to be Ceylonese; they were uniformly white, and they were rare. Today, Ceylonese pearls are unknown in Hyderabad, but the slightly yellowish ones from the Arabian Gulf, known as Basra pearls, are readily available both in newly restrung necklaces and in precious old settings. In Patthargatti's shops—some open to the hot city breeze, others crisply air-conditioned—the pearls most commonly sold today are the freshwater variety from China.

Emeralds and rubies aside, however, Hyderabad does seem an odd city to be at the top of the pearl trade. The ocean is some 325 kilometers distant, and, commercially speaking, the city is a relative backwater compared to booming Mumbai and Bangalore. But any expert will tell you that Hyderabad's commercial position is due to "the high quality and low cost of labor." A visit to his processing centre confirms that behind almost every door in Patthargatti there are pearl sorters, drillers and stringers, each with hundreds of years of family experience.

Sultans and Nawabs of the South

By M H Ahssan

In the aftermath of the Muslim incursions of the south by Khilji, two kingdoms emerged in the south, one Hindu and one Muslim. Hindu Vijayanagara was founded in the 1330’s and spearheaded the resistance to the influence of Islam in the peninsula. Ten years later, Hasan Shah, who was under the service of Muhammad bin Tughlaq, founded the Bahmani kingdom. He rose rapidly in the ranks in Deccan and at the end of Tughlaq rule, defied Delhi’s authority. Gujarat had done likewise and now Hasan was known as Bahman Shah and made Daulatabad as his headquarters.

However, Bahman Shah has different beginnings according to legend. He was said to have been a servant in the household of a Delhi Brahman (brahmin) called Gungu. Once while ploughing the fields he chanced upon a pot of gold buried in the ground. Gungu, who also could foretell the future predicted a glorious and rich future for Hasan and told him never to forget his master. Hasan headed south to Deccan to make his fortune and carved himself the Bahmanid kingdom when Tughlaqs were in decline in Delhi. Later Hasan assumed Gungu as one of his titles. Even the name Bahman is close enough to Brahman for some historians to think that the legend may have some merit though the Muslim historians believe that the word Bahman comes from the ancient Persian King Bahman.

Ferishta, the Muslim historian writing a century after the demise of the Bahmanid kingdom, makes particular reference of destructions of idols and temples carried on by the Bahmani Sultans. However, this may be more a dream or based on other biased Persian writers’ accounts. Continuous conflict with the neighboring Hindu kingdom of Vijayanagara ensued and subsided only when either of the kingdoms disintegrated. There were also skirmishes with the Malwa in the northern borders. A rich tract of land between the Krishna and Tungabhadra attracted the Bahmanids to change their capital first to Gulbarga and then later to Bidar. They expanded their kingdom to both coasts and became a true nation-state. Truce was also achieved with Vijayanagara and Malwa and peace was at hand, at last. Due to in fighting, in the 1490’s Bahmani kingdom suddenly collapsed and was divided into several smaller sultanates.

The sultanate of Gujarat lasted a long time. Ahmad Shah built his capital Ahmadabad and the long reigning sultan Mahmud Shah expanded territory into Saurashtra and created a sultanate that would last well until the seventeenth century. Sultan Mahmud Khilji ruled Malwa and made Mandu its capital. It is recorded that this sultan once had a harem with ten thousand women that needed their own city to live in. What eventually became of this city is unknown. Mandu later fell to Gujarat incursions.

During the last Bahmani sultan Mahmud Shah’s reign (1482-1518), four major power centers would emerge and become independent states. The capital of Bahmanids, Bidar would be one but more powerful were Bijapur (Karnataka), Golconda (later Hyderabad), and Ahmadnagar in the northwest. A fifth would have Berar as its capital. The Vijayanagara kings utilized the splintering of the Bahmanids, initially to their advantage. The rivalry between Bijapur and Golconda was exploited well by Rama Raja, the successor of Krishna Deva Raya. This exploitation led to the extent that the four sultanates finally feared for their own existence. They patched up their differences and joined together to defeat the Vijayanagara Empire in the battle of Talikot in the year 1565.

Golconda and Bijapur would continue to dominate the scene well into the Mughal rule in the north. Akbar finally annexed Ahmadnagar and Bijapur and Golconda became Mughal suzerainties during Jahangir and Shah Jahan’s rule. During this time, with the Mughal protection, the sultanates expanded their territories well into southern Karnataka and Tamil lands. Aurangzeb, in late seventeenth century, unhappy with the Shiite sultans and Hindu nobility in the south, went south and made both Bijapur and Golconda part of a vast Mughal empire.

Bijapur and Golconda thrived alongside the Mughal glory in the north. Many mosques and tombs were built as if to match those built by the aesthete Mughals. The Bijapur architecture climaxed in building of the great masculine tomb, the Gol Gumbaz. An engineering marvel that has a dome second in size only to the Basilica in St. Petersburg, Vatican, it was completed in 1659, just after Shah Jahan completed his Taj Mahal in Agra. It was built for Muhammad Adil Shah who had died in 1657. His father Ibrahim Adil Shah had ruled over the golden period of Bijapur but was drawn into war when Akbar invaded Ahamadnagar sultanate. Son Muhammad, however, expanded south into Mysore and Tamil Nadu with the help of Shahji, father of Shivaji. The Nayaks of Madurai and Tanjavur acknowledged Muhammad Adil Shah. During Shah Jahan’s rule, Aurangzeb who was the governor of Deccan took Hyderabad and besieged the Golconda fort. Taking advantage of the death of Muhammad Adil Shah he also defeated the Bijapur Sultan. Aurangzeb was asked to cease hostilities by Shah Jahan on the advice of his first and favorite son Dara Shikoh. This eventually led to a rift between the brothers and Aurangzeb marched on Delhi to depose his father and pursue his brothers. Rest is history.

While the Mughal Empire declined and the British slowly gained a foothold in India, the geography of the sultans of the south also changed. In the mid eighteenth century two prominent Muslim sultanates remained in the south, namely Hyderabad and Mysore. Marathas had taken control of most of the northern part of the Peninsula and the various Maratha households came into prominence. Thus the Gaikwads of Baroda, Scindias of Gwalior, Peshwas of Pune, Bhonsles of Nagpur and the Holkars of Indore came to power under the broad heading of Maratha states or confederacy. Shivaji’s protégés would eventually settle in Kolhapur and outlive the Mughals and the British to finally surrender its autonomy after independence of India from the British. In the 1970’s Prime Minister Indira Gandhi disestablished the long surviving Shivaji’s Bhonsles of Kolhapur.

Nizam of Hyderabad and Tiger of Mysore

By M H Ahssan

During the rule of Aurangzeb’s great grandson Muhammad Shah (1719-1748), the governor of Deccan was one Nizam-ul-Mulk. In 1723 he decided to carve himself a kingdom. Another Mughal functionary, Mubariz Khan had created a near independent state in Hyderabad, which was attacked by the Nizam in 1724. After forsaking his capital in Aurangabad, the Nizam moved to Hyderabad and founded the strongest independent Muslim state of the South. After British power rose in and around Madras, Hyderabad played an important role, especially in the struggle between the British and the French of Pondicherry.

Nizam–ul-Mulk was ruling most of what today is the state of Andhra Pradesh whereas in the south the Nawab of Arcot was controlling parts of Tamil Nadu. Nawab-ul-Mulk died in 1748 and a succession battle ensued and spilled over to Arcot. The Anglo-French war intensified and puppet nawabs were placed in both Arcot and Hyderabad and played like pawns in a chess game by both the British and the French. Robert Clive a clerk and junior merchant of the East India Company fought the French and restored Muhammad Ali as Nawab of Arcot while the French controlled Hyderabad and seated Muzaffar Jang as the Nawab there. Later, when the French suffered defeat by the British, the Nizam of Hyderabad switched his allegiance to the British and promised them more land in the coastal Andhra Pradesh.

The Marathas had control of Tanjavur but with the help of Hyderabad both French under de Bussy and British under the command of their hero Robert Clive started their incursions deep into Maratha lands in the west. Eventually the French would lose to the British, who utilized to their advantage, the ‘farman’ (imperial directives, a sort of protection) they had obtained, using trickery, from the Mughal ruler, Farrukshayar, Aurangzeb’s grandson in 1716. Robert Clive sailed to Bengal when Siraj-ud-daula evicted the British from Calcutta and in what is known as ‘two hundred day war’ defeated the Nawab of Bengal (battle of Plassey) and installed a puppet nawab, just like in Arcot. Later the British, using the ‘farman’ as an excuse forced the Mughal emperor Shah Alam II to recognize Bengal as part of British territory. Later the Nizam of Hyderabad aided the British in their battles against the menacing Tipu of Mysore and consequently remained in their favor. Nizams of Hyderabad continued to rule their kingdom with British protection and would survive for another 150 years, until the independence of India in 1947.

The French in the face of defeat in Madras courted a Haidar Ali who was rising in power in Mysore. They had already lost the support of the Nizam of Hyderabad who had switched sides and was now a pawn of the British. Haidar Ali was in the service of the Wodeyars of Mysore, a little known kingdom of not much consequence in southern Karnataka. The Wodeyars were left over chieftan-nayaks from the Vijayanagara Empire and at various times had been overpowered by the Bijapur sultans as well as the Marathas. However, they remained inconspicuous and of little stature and escaped notice for a long time. The Wodeyars had lost their kingdom to two brothers in whose service a devout Muslim with ties to erstwhile Bijapur sultans through his ancestors, rose to prominence as an able soldier and leader. Haidar Ali learned by observing the power struggle between the French and the English and was fascinated with the European tactics of warfare. After protecting Mysore from invading Marathas in 1758, Haidar Ali deposed the brothers and became the undisputed ruler of Mysore in 1761.

Meanwhile Nizam Ali had deposed the nizam of Hyderabad who was his brother. Ali, in his quest to be seen with favoritism by his British overlords, proposed to attack Mysore. Haidar Ali was flexing his muscles and had gained considerable grounds in Kerala and Tamil Nadu. The first Mysore war was fought in 1767, when the British-Hyderabad alliance suffered a crushing defeat. Haidar Ali’s reputation soared. The treaty and peace terms in favor of Haidar Ali were shamelessly reneged by the British and soon a second Mysore war ensued from 1780 to 1784. With his son Tipu as an able warrior, Haidar was winning the war when he died in 1783. He had captured Arcot from right under the nose of the British company. When troops from Bengal joined the fight, Tipu had to sue for peace and the Peace of Mangalore was drawn (which eventually proved to be meaningless).

Tipu was unhappy with the French support he had received. He then sent a delegation to Versailles as well to the Ottoman sultan in Constantinople. The delegation received a warm welcome in France but little military help. Tipu’s territories had included the Malabar Coast from where he was able to launch successful trade with Arabia and his kingdom became prosperous. He was also interested in agriculture and sought experimental seeds and new crops from all over Asia and France.

Srirangapatnam was a converted to an admirable botanical garden and he introduced silkworm cultivation to Mysore (for which the region is well known even today). Tipu’s rule became the envy of the neighboring states and this did not bode well for him in the long run. Educated, possessed with a curious mind and with the ability to rule his subjects well he gained the nickname ‘Tiger of Mysore’. This is not to say Tipu was not ruthless. He showed no mercy when it came to people he considered enemies of the state. The torture that Tipu inflicted on his enemies are legendary.

The Marathas aside, the British were very nervous about Tipu’s success and never ceased their complicity against him. A third Mysore war was fought from 1790 to 1792 with the pretext that Tipu had attacked Travancore. Lord Cornwallis pursued Tipu with vigor into Bangalore and Srirangapatnam with the help of Marathas and the Nizam of Hyderabad. Tipu was outnumbered and had to pay indemnity to release his two young sons, ages eight and ten, who had been taken into British custody as assurances.

Tipu was in no position to renew his hostilities with the British as his power had been truncated by them. But the new governor Wellesley, sensing a weakened tiger attacked in 1799 with massive force from which there was no escape for Tipu. The pretext for the unprovoked attack was that it was thought that Tipu had made overtures to Napoleon to help him ward off the British. The siege of Srirangapatnam lasted for three months and Tipu’s body was found among the dead, cut with bayonets and shot twice. His prized and famous jeweled sword-belt had been stolen. This single victory paved the way for the British supremacy of India.

Mysore was tamed as well as its tiger. A child of the Wodeyar dynasty was installed as the ruler and was treated as a subordinate. The British now had control over coastal Karnataka and free access to the sea trade routes.

Islam in Modern India

By M H Ahssan

Muslim influx and influence in India started almost at the inception of the religion. The traders from Arabia were frequent visitors to the Indian subcontinent even before Prophet Muhammad revealed the Koran. They brought the word of Muhammad to India in the 7th century and this resulted in some peaceful conversions of Hindus to Islam. Following this, Mohammad-ibn-Quasim in the year 712 A.D conquered the Province of Sindh. However, this event in history does not seem to have influenced India as much as expected. Beginning with the invasion of Mohammad of Ghazni in the 10th century, followed by a barrage of invaders from Persia, Turkey and Afghanistan in the 11th and 12th centuries, a full force of Islam was thrust upon India. Forcible conversions of people of other faiths with inducements as well as unfair taxation resulted in spread of the Islam in Hindustan. The British conquest in India that started insidiously with the establishment of the East India Company, eventually usurped the Muslim stronghold of India, in the 18th century.

Today there are more than a quarter of a billion Muslims living in the Indian subcontinent (India, Pakistan and Bangla Desh). This amounts to more than a quarter of the total Muslim population of the world. Muslims form about fifteen percent of the Indian population. It is unique that the Muslim population of India has been influenced by the Hindu religion throughout history. Sufism, for example is an adaptation of Vedanta. Over many centuries, Islam in India has undergone several attempts at reforms, some towards modernization and some leaning more towards fundamentalism.

The Muslims in India are categorized into two distinct classes based on their origins. This is similar to the caste system of Hinduism (so called Varnashrama). Muslims are broadly divided into two groups, namely, Ashraf and Ajlaf. Ashraf are again grouped as Sayyeds, Sheikhs, Mugahls and Pathans. The Sayyeds are said to be descendents of the Prophet and regarded in high esteem. The Sheikhs are of Arab descent and are next in line in prestige. The Mughals are descendents of the greatest Muslim rulers of India, the Mughals and occupy third place. Pathans including Sepahis hail from the northwestern regions including Afghanistan and form the last group of Ashraf. The Ajlaf on the other hand are the Indian converts and are considered to be of common ancestry. They are considered to be of inferior class when compared to the Ashraf.

Nineteenth century India saw great socio-religious reform in Hinduism. The reform movements of Rajaram Mohan Roy in 1827 first started the abolishing of Sati and recognition of widow marriage as well as education of women by founding of his Brahmo Samaj in Bengal. Many reform movements followed this, significantly the Prarthana Samaj started by Keshab Chandra Sen in 1867 (later popularized by G.M.Ranade and Bhandarkar), Arya Samaj established in 1875 by Dayananda Saraswati and Ramakrishna Mission of Vivekananda. The Theosophical Society of Colonel Cleott popularized by Annie Besant in 1886 in Madras, the Rehnumai Mazdayasan Sabha of the Parsees established by Dadabhai Navaroji in 1851 in Bombay and the Sri Narayan Dharma Paripalan Yogam started by Sri Narayana Guru in 1903 in Travancore were some other reform movements of late 19th century. All these reforms were attempts at steering the Hindu religion towards Vedanta, which is the backbone of its philosophy.

Unlike Hinduism, which is flexible and amenable to reform, Islam is rigid and difficult to change. Criticism of old archaic practices is shunned and viewed as anti- Muslim rhetoric. Modernization is seen as a threat to the way of life of a Muslim. In the face of such persistent orthodoxy all the reforms of the 19th century generally have been reverting to more fundamentalism rather than modernization. Two such reforms were the Wahabis and Tabligis.

The Wahabis
The Wahabi movement started in Saudi Arabia in the 18th century by Muhammad ibn-Abd-al-Wahab (1703–1792) regards all other religions as heretical and thus intolerant towards them. The Indian Wahabi movement was founded by Syed Ahmed Brelavi (1789-1831) belonging to Rai Baraili. When he saw Islam drifting towards superstitions and exaggerated veneration of saints and prophets, he steered Islam to its more fundamental roots similar to the Arabian Wahabi movement. However, the Brelavi Wahabis had no direct contact with their counterparts in Arabia. Its aim was to establish Muslim sovereignty in India or a Dar-ul-Islam.

Though the Wahabis took part in fighting the British, the basic tenet of the movement did not change, that is to establish Muslim supremacy over all of India. Influenced by the Wahabi movement, two other fundamentalist movements came into existence. Shariatullah started Fairazi movement in attempt to aid the poor peasants in Bengal against the oppressive zamindars. Soon this became an anti-Hindu movement as well. More significant was the second movement called the Deoband. They established the Muslim schools for education, the model of which is still followed in the madrassahs around the Muslim world. These Deoband faction attracted students from all over the Muslim world. Financed by the rich Muslim Arab nations, fundamentalism was institutionalized in these schools. In India there is an undercurrent of discord between the Deoband faction and the Brelavi Wahabis, mainly due to the financial disparity. In course of time the movements started as reform of Muslims shifted course and has been preoccupied with power and control of the populous.

The Tabligis
Dayananda Saraswati’s Arya Samaj targeted Muslim converts and attempted a purification drive (shuddhikaran). As a response Maulana Iliyas of Mewat in Rajastan started the Tabligi movement in 1927. The Hindu converts were practicing a mixed form of Islam as they were culturally more Hindu than Muslim. Maulana Iliyas started his movement to transform these converts into ‘complete Muslims’ and put forward the slogan, ‘Aye Musalmano! Musalman bano’ (O Muslims! Be Muslims). True Islamic teachings and practices were taught in an uncompromising way. Initially localized to Mewat, the movement caught on and spread rapidly after the death of the Maulana.

The Tabligis follow strict codes of the Islamic law. They are bound by the religious dogma, dressing patterns, detailed methods of religious practices. Meetings of thousands of Muslim gatherings (Jama’at) are held where minute details of the religious practices are taught for Muslims to follow. Half the populations of Muslims in the subcontinent are now adherents of this movement. Though apolitical in its organization, they have a capacity of mobilizing a large number of Muslims at short notice to gather.

More moderate reforms of the Islamic religion also occurred simultaneously. The adherents of such reforms are much less in number today. The Aligarh and the Ahmedia movements are the two main moderate attempts at reform.

The Aligarh Movement
Sir Syed Ahmed Khan (1817-1891) attempted a social upsurge amongst the Indian Muslims with his so-called Aligarh movement. His main contribution was to enhance education with starting of many schools and colleges. Much importance was given to Urdu language. He undertook reconciliation between Islam and Christianity and he pointedly showed the similarities between the two religions. He even published a sympathetic study of the Bible. Urdu translation of books on western arts and sciences were done by a translation society founded by him. Despite all the successful launching of social reforms, Sir Syed failed to bring about much needed moderation of the religion such as women’s education and the purdah system for oppressed women. Only the education of upper and middle class and has been criticized for not going far enough with his reforms of the entire Muslim society.

The Ahmedias
Founded in 1889 by Mirza Ghulam Ahmed, the movement was based on universal religion of all communities. It spread western liberal education among Muslims by starting a number of schools and colleges. It was opposed to Jihad but at the same time infused vigorous religious spirit among Muslims. It is the most closely knit and organized group of Muslims in the country. Its perceived mysticism was its downfall.

The Aga Khan’s Flock
Apart from the Sunnis (the followers of Omar, the Caliph) and Shiites, (followers of Ali, Prophet’s son in law) there is another sect in Indian subcontinent called the Aga Khanis. It is the Nizari Ismaili community with Aga Khan as their Imam. It originated as a splinter group of Shi’ite sect, when they accepted Ismail as the seventh Imam instead of his brother. They trace an unbroken line of Imams up to the current day Aga Khan (Prince Karim), who is 49th in succession. Many Shiite sects refused to accept any Imams after the elevnth Imam died without an heir. In this way the Nizari Ismailis are different. Thirteen generation after Ali, the Shiite sect further divided between followers of Nizar and his brother (later came to be known as Bohra community). Nizari Ismailis follow Aga Khan as their leader and celebrate his birthday as a holy day rather than the Muharram, which most of the Shiites celebrate as a holy day because of the death anniversary of Hussein, son of Ali.

Followers of Aga Khan are more westernized than any other Muslim community. Most of the recent Aga Khans have been educated in England. Thousand years ago they were rivals of the caliphate of Baghdad and ruled as the Fatimid caliphate of Cairo. After the decline of their influence in Egypt and Asia, they remained in Persia until 1840, when the 46th Imam was forced to leave Persia. They then moved to India and Pakistan where they formed an amicable relationship with the British. They were not accepted into Mecca and did not undertake pilgrimage. In 1866 their interpretation of the Koran resulted in dissension among its followers and many left the faith and reverted to some other form of Shiite sect. The Aga Khans were also accused of mishandling the Nizari finances in 1905 though they won a court battle in this regard. However, the modernization of the religion by the Aga Khans did not sit well in the Muslim world. The Nizari Ismailis of Gujarat are called Khojas.

During the 16th and 17th centuries, for example, Indian Nizaris often deemed it necessary to consult Hindu texts as well as The Holy Koran (which is of course their primary Book); in fact even today a fair number of Aga-Khanis enjoy and derive some inspiration from the Bhagavad-Gita. Unlike other Muslims, they sometimes sing hymns during their services, usually in an Indian language such as Gujarati. In addition, many Nizaris believe that reincarnation of souls is possible under certain circumstances. Mostly these are Muslims who embrace Sufism. An attempt was once made to categorize Hazrat Ali as the tenth avatar of Vishnu by Aga Khan though they no longer believe this.

As a result of the rift between the reformers and the orthodox sections of the religion, many deserted and joined other Shiite sect, thus becoming indistinguishable from them. It was thought that only about four million Muslims remained faithful to Aga Khan. However, after the breakup of the Soviet Union and birth of independent countries like Uzbekistan, Turkmenistan and Tajikistan where many Aga Khanis were found to be followers of the faith. Now it is believed that there are about 20 million followers.

Other attempts
Other attempts have been made to modernize the religious practices with varying effects. Shibli Numani attempted Muslims to adopt a more flexible attitude towards Hindus and accept new ideas, but failed. Barruddin Tyebji (1844-1906) attempted to do away with the Purdah in Bombay. Moves toward re-interpretation of scriptures, history and behavior have been attempted by Hali and more recently by Maulana Vahiddudin Khan.

Traditional Muslim forces are too strong to allow any radical changes in the socio-religious front. Unlike Hindu reforms, real radical reforms of Islam have remained a dream of certain individuals over the course of history. Phadke wrote in 1989 that “ So tight has been the hold of orthodoxy on the Muslim mind that nowhere in India has Muslim society been so far able to support a vocal group of liberal Muslims committed to modern values. There has been no serious attempt of a thorough critical appraisal of their heritage”. After Indian Independence the reform of the Islam has become even more difficult as any attempt is viewed with suspicion because of the minority status of the Muslims.

Another moderate Muslim movement attempting to reform is the Bohra Reformist Group. Bohras are mainly business people mostly in the hardware and gun smithy. This is a modern movement attempting to soften the authority of the religious leaders on the religion. Started by Engineer, Contractor and Poonawala they have even attempted to interpret Koran in the perspective of a Christian liberal theology.

In the 1970’s a reformist named Hamid Dalwai made a serious attempt at modernizing Islam in India. He proposed abandonment of purdah and more freedom to women among the Maharashtra Sunni Muslim community. For this effort he was branded as heretic and his movement did not survive after his death. Dalwai’s movement was called Muslim Satayshodhak Mandal (MSM). Many more similar attempts have so far failed to produce significant results in reforming the socio-religious aspect of Islam in India. The fundamentalism is readily accepted whereas the moderate reforms are shunned.

The Future
Any attempt to bring the religion in par with the modern scientific world is perceived as a threat to Islamic identity. Religion is law in Islam and any change is thought to be breech of faith and belief. Sir Syed (Aligarh Movement) was called a kafir or infidel for his attempts and Dalwai (MSM) was branded as munafique or a heretic. Religion forms an integral part of the day-to-day practice of Islam that any reform devoid of religion is bound to fail. At the same time the injudicious reliance on religion can result in extreme fundamentalism like the Wahabi or directionless organization of the Tablig Jama’at. Being a minority status in India has resulted in any attempt at modernization to be called as an attempt at ‘Hindu-isation’ of Islam. Even the purdah system is defended as a religious identity, discarding the humanitarian aspect and discrimination.

Somehow a middle ground has to be sought both by the minority Muslims and the majority Hindus in India. There has to be an exchange of moderate ideas in a non-religious context that does not cross the line of infuriating the religious faction. From a distance this looks like an impossible feat as both sides have vowed not to give an inch. This rigidity has made the clash of two of the great religions all the more difficult to avoid. The divergent paths followed by both in their philosophy and theosophy seems to be drifting apart at a rapid pace.

Tsunami Survivors Still At Sea

By Shivani Chaudhry

It is now over four years since the tsunami wreaked its havoc. For most people in India, the tsunami is a closed chapter. The national media no longer considers it important to talk about rehabilitation or the status of the tsunami survivors. After all, a four-year-old story is not 'breaking news', is it?

No news is good news, one assumes. Not in this case. Nothing can justify the current mess, nothing can pardon the government's egregious lapses, nothing can condone the fact that survivors are still living in tin sheds, unsuitable for cattle habitation, in the Andaman and Nicobar Islands.

On the one hand, is the sheer neglect and failure of the state to provide adequate rehabilitation and its direct role in abetting human rights violations of survivors. On the other, is a more planned political agenda of using the post-tsunami climate to maximize gains at the expense of the survivors - the rise of what Naomi Klein has termed "disaster capitalism".

While survivors languish in tin shelters, sub-standard houses fall apart and coastal communities are being denied their customary rights and forced to relocate to distant sites, the government has refused to fund 'in-situ' housing reconstruction. Even the Coastal Regulation Zone Notification 1991 faces threat of being replaced with the anti-people Coastal Management Zone Notification 2008. While multilateral development banks raise their post-disaster portfolios, funds are diverted towards infrastructure and other development, and houses being built for tsunami survivors shrink to a paltry 180 sq. ft. The 'public-private partnership' for profit maximization under the cloak of rehabilitation is slowly becoming evident.

Although the state claims to have developed a comprehensive rehabilitation package, Dalits and Irulas in Tamil Nadu find themselves being left out and women-headed households are being denied housing. Today, almost 95 per cent of the tsunami-hit in the Andaman and Nicobar Islands await permanent housing. The Supreme Court interim order calls for consultation with affected communities, but housing plans in the Islands fail to incorporate basic community needs and cultural preferences. While funds in India for tsunami rehabilitation amounted to a whopping Rs 1,19,070 million, the Public Accounts Committee and the Comptroller and Auditor General (CAG) have highlighted diversion of funds and irregularities in spending.

The issue of the continued violation of human rights of tsunami survivors prompted several organizations and movements to hold a National Peoples' Tribunal on Post-tsunami Rehabilitation: Housing, Land, Resources and Livelihoods in Chennai on December 18 and 19 last year. Survivors from Andaman and Nicobar Islands, Tamil Nadu, Andhra Pradesh and Kerala came together to draw attention to their prolonged suffering and raise a collective voice against the government's failed rehabilitation. The Tribunal's jury, headed by former judge of Mumbai High Court, Justice Suresh, strongly condemned the government for its failure to meet its moral and legal responsibility. It also cited the absence of monitoring mechanisms and non-compliance with judicial orders which has resulted in not just debilitating delays but in grave violations of human rights to adequate housing, land, work, food, health, education, and security.

Disasters impact different communities disproportionately, and women always face the worse. In the case of the tsunami, too, their livelihood concerns have not been adequately addressed and they are not considered eligible for alternative housing. The aftermath of the tsunami has also deepened the feminization of poverty.

During the tribunal, Indravalli from Keechankuppam in Nagapattinam district, testified that she lost her husband in the tsunami, and now her livelihood was at stake. "Shifting us away from the sea and denying us access to the coast is like taking away our life. Our fishing activities are greatly affected," she said. Swapna Sundari from Nochi Nagar, Chennai, talked about the plight of Dalit communities, lamenting that "even four years after the disaster, relief is still a dream for us." Kalyani, an Irula tribal from near Mamallapuram, brought to light the fact that 13 Irula villages did not have electricity, sanitation, roads or drinking water. Several petitions were submitted to the government but no response was received.

Despite the fact that over 100,000 homes were destroyed or damaged in the tsunami, a comprehensive post-disaster national housing policy does not exist. Moreover, there has been no attempt to consult affected communities or to monitor housing. This has resulted in faulty designs and poor construction, with houses already showing signs of disrepair. Several housing sites are situated in low-lying flood-prone areas. Furthermore, families have not been given security of tenure over permanent housing. In Nagapattinam, people were given a conditional order stating that their houses could be taken by the government for a "public purpose" without any compensation.

In Andaman and Nicobar Islands, of the planned 9,565 permanent shelters only 250 have been allotted. The situation is horrifying as families have been living in minuscule sheds for over four years, and have to cope with overcrowding, leakages, excessive heat and humidity.

The absence of basic services in most resettlement sites has contributed to grossly inadequate living conditions. In Wandoor temporary shelter in Port Blair, the capital of Andaman and Nicobar, people lived without electricity and water for a year. The distance of resettlement sites from schools and hospitals has caused dropout rate of children to rise and has adversely affected the health of residents. Instances of women giving birth in autorickshaws have been reported, as they were not able to reach hospital in time, have been reported.

Listening to the problems of the survivors, the great damage being done in the name of rehabilitation becomes obvious. The Tribunal's jury called upon the central and concerned state governments to adequately restore livelihoods; halt evictions of coastal communities; implement the SC interim orders and CAG recommendations related to the tsunami; urgently provide basic facilities in all resettlement sites; develop a comprehensive post-disaster policy, based on international human rights standards; and develop effective accountability, monitoring and grievance redressal mechanisms.

K.N. Mahalingam from Hut Bay, Andaman, had travelled all the way to Chennai for the Peoples' Tribunal. He wanted a chance to have his story heard, with the hope that it would make the authorities act. He wanted permanent housing, developed with people's participation. Tragically, he passed away the day after the tribunal ended.

Mahalingam died waiting for a house. Let that not happen to anyone else. Rehabilitation is not merely about compensation but about fulfilling the right to live with dignity and peace. Rehabilitation is a human right.

Shabnam Begum Merali - An Unforgettable Queen of Sufi and Ghazals

By Taha Mirza & Shehzad Ali Darwish

Sufi and Qawaal artist, Shabnam Begum Merali is not a standard woman. An accomplished musician, she has skillfully mastered the world of classical Raags, Ghazal, Sufi-Qawaali, Thumri and Ginans (Ismaili Devotional poetry). She continues to enthrall her audience by singing Sufi Kalaam (Poetry). Hailing from Karachi, Pakistan, Shabnam Begum is a distinguished torchbearer of Ghazal and Qawaali, the astounding and passionate music that instantly captures the hearts and minds, as Shabnam Begum traverses her audience into a transcendental world by her panache in singing amorously.

In live performance, Shabnam Begum Merali's oscillates between Ghazal and Qawaali, from scintillating opening to a climax of cadence intensity. The renowned performing artist has a striking talent in engaging her audience and each performance is unparalleled, for this captivating artist has a enchanting way of presenting her performances.

Naya Adab Literary Association' s Senior Editors Taha Mirza and Shehzad Ali Darwish were fortunate to meet Shabnam Begum Merali over a cup of tea to discuss what makes this personality so captivating. In the interview, Shabnam Begum shares details of her life, musical career, experiences with us as we get a better understanding of this beautiful soul, who is constantly enriching many lives with her affable personality. Elegantly-simple, here is a woman you cannot help loving.

Taha Mirza: I consider my good fortune to have a meeting with you at the moment. Haven't gotten over last night's concert you gave in Sindh, Pakistan! Tell us, how do you manage to exude so much positive energy?

Shabnam Begum Merali: (laughs) Yes, the energy was quite immense. Honestly, it derives from the audience, and when I am performing, it is my soul that is in a perfect equilibrium and I just release the inner world.

Shehzad Ali Darwish: Shabnam, you are originally from Karachi, Pakistan and now residing in Edmonton, Alberta. Did you always aspire to be a musician?

Shabnam Merali: Yes, I am from Karachi. Music has been present throughout my life, first as a child, I was fascinated by the great Ustads and felt a deep desire to seek that path. However, this was not the case when my family and I moved to Canada. I studied accounting and practiced it for numerous years. Then, one fine day, I abandoned the world of numbers and with the support of my husband and children, I pursued music.

SAD: Was it difficult? I mean…to make it as a career.

SBM: It was alarming! ( laughs). The difficult part was in discovering musical instrument accompanists to work with. There were few at that time. Not like the hub nowadays, where the creative world is thriving. With perseverance and having the deep love to sing, I had to remain cerebral and not give up! Luckily, as the years progressed, I found mutual musicians and got my feet right into it.

SAD: Shabnam, you have brilliantly performed over hundreds of concerts world-wide. How do you manage to keep such a hectic schedule and still find time to pursue other endeavors.

SBM: Yes, I am still alive after all that !! (laughs). My schedule is tumultuous, no doubt. The family’s support is a great encouragement to keep up. I regularly perform in Pakistan, Europe, Africa, USA and Canada, thus, I am out of the country quite frequently. I manage by keeping up with my riyaazat (singing practice), and by meditation. It certainly helps keep away the clutter that does build up by travelling so much. Remember, these travels are not leisure, but often days of real hard work, be it rehearsing, delivering performances, recordings and interviews.

TM: Are you disciplined at following a riyaazat schedule?

SBM: Absolutely. Else, it becomes difficult to keep the vocals open. So, I start with an assortment of raagas first thing in the morning.

TM: What are these raagas that you use? And from listening to your music, you are very skillful. Please share.

SBM: Taha, I am trained in Bhairav, Kafi, Bhupali and Malhar. These particular raagas are not limiting, for they float quite freely and enables me to reach a specific demand within my art. In my concerts, I encapsulate according to my audience and this is what works well for me. Bhairavi is a morning raaga and is a serious, sensual and peaceful rasa.

TM: Why have you chosen the genre of Qawaali & Ghazal as the medium? Also your thumris are very inspiring. How did your love for thumri's come about?

SBM: My love for Sufism and Urdu poetry. Both dwell in the deep core of my heart. When I am performing Qawaali, I literally transcend into an enigma– some spirit lifting me and I am one with the Almighty. Sort of surreal to dissect the emotions. Very cathartic. As for Thumri, it is my adoration for the Indian Classical music, and I have a cassette of Gauhar Jan's 1910 performance of her singing Thumri, thus, I fell in love with this style. Of course, in the courtyard of the Nawaab Wajid Ali Shah (19th century) in Lucknow, the Thumri rendering were popularly sung by courtesans, known as "bandish ki thumri , however, present day thumri is known as bol banao (meaning slow tempo). A friend once shared the famous poem by medieval poet Lalan which is a thumri celebrating Krishna's flute -- how the the flute tune compelling Radha to a point of high emotions.

TM: Which is that poem?

SBM:

ab naa baajaao shyaam
ba.nsuriyaa naa baajaao shyaam
(e rii) vyaakul bhaayii brajabaalaa
ba.nsuriyaa naa baajaao shyaam
nit merii galii.n me.n aayo naa

(meaning):
enough! now stop
playing on your flute, dark lover
this braja girl's heart is aflutter,
i ask you, please stop playing
don't come to my lane all the time

SAD: In fact, in December 2007, the show ‘Riyaazat’ held in Toronto, you got a standing ovation for your performance. I know, because I was there and quite charmed by your performing ability. How does that make you feel? Being able to “lift” the audience. Then there have been "Zeest", and "Lamhe", so many more.

SBM: Thanks for being there. I feel very humbled and blessed to be able to transcend people’s hearts with music. It is a silent communication between the aches, happiness and spiritual upliftment that we human beings can share. I recall the crowd in Karachi, Pakistan in 2007 for a concert, “Nazraana -e- Mohabbat — the audience were in thousands and my energy exude from theirs. Similarly, I experienced the same thrill when I performed, “Taarif -e- Mowla (for the Golden Jubilee of Aga Khan) in Calgary, Alberta Dec 2007. So, it is not always necessary that the artist is the “queen” for the night, it is the audience that ignites that in me.

TM: I really relish your Ghazal CD's - 'Lamhe' and 'Chaahat' -respectively. Your mellifluous voice is rather soothing in those albums. Tell us about the recpetion you got for these albums?

SBM: (smiles) Both the CD's are very close to my heart. They are a mélange of Ghazals and Geets. I am humbled by the reception it received worldwide, and many (still) inquire to acquire it. At the moment all the CD's are sold-out and a new order to produce is on the way. So, yes, I am pleasantly surprised at how quickly they got sold out!

SAD: Thankfully, I got the CD's before they got sold out! (laughs). Heard you dabble with visual art - painting?

SBM: (smiling). Who is giving out my secrets?? Yes, I have dabbled. Mostly figurative and it is relaxing!

SAD: After all the concerts and rehearsing, family commitments, being a radio host, social gatherings, and attaining many awards, what does Shabnam Merali do for relaxation?

SBM: I enjoy opera. Also, the free time gives me an opportunity to spend quality time with my family and friends. I take walks. Reading and attending my lawn !! Plus, I enjoy reading.

TM: What does Shabnam read? Who does she read?

SBM: I enjoy literature, islamic studies, history and poetry. Works of M.G.Vassanji, Amitav Ghosh, Khushwant Singh, Farhad Daftray, Gabriel Garcia Marquez, Farid Atthar, Rumi, Mirza Ghalib, Faiz Ahmad Faiz, Parveen Shakir, Pablo Neruda are some of my favorite reading pleasures. Each of their works attributes an extension of “human conditions”, by which, various themes are explored in the books. Very Effective. I have now commenced to collect African authors who seem to be marginalized in the global map….but are emerging slowly.

SAD: Who are your favorite musicians whom you have admired?

SBM: There are few: Noorjehan for her versatility. Mehdi Hasan for his rendering of fine ghazals. Hemnant Kumar, Mukesh and Saigal for their euphonious voices. Begum Akhtar, Geeta Dutt and Lata ji also have won my heart. Iqbal Bano for her stylization. There are some instrumentalists I adore - Sitar, Sarangi and Santoor. Ashwini Deshpande a good raaga vocalist. In the Western music, it is Vivaldi and Tchaikovsky. I also enjoy jazz, so I would also say the music of Abdullah Ibrahim a South African musician. There are some lovely Arab voices of Sabah Fakhri, Umm Kulthum and Wadi es-Safi who are tender and yet powerful.

SAD: Historically, the art of Ghazals was practiced in the courtyards of the Mughal Emperors and has been dominated by male performers. The trend (thankfully) has been changing, and more women ghazal singers have taken pursuit. Was it ever a challenge for you as being a powerful ghazal singer? You are not a disciple of any ustads, so how did you break into the world of so-called male dominated field?

SBM: Actually, Shehzad, the first ever classical Thumri singer as I previously mentioned was a woman named, Gauhar Jan in the early 1900’s who was a courtyard singer and proved to be quite an extraordinary performer. women have always been active in classical music and ghazals. A fine singer, Begum Akhtar was perhaps one of the most daring women singers to delve into the art. Yes, no doubt, the male dominance has been witnessed, personally, I was fortunate to never experience such behavior. If at any time, at some external Canadian cities, I may have witnessed the patriarchal conduct of men in the studio. I always held my ground. As for “art of Ghazal”, the poets would gather around as in a Mehfil and share their prose and lyrics. In Bahadur Shah Zafar’s (the last moghul emperor /poet) courtyard, some poets like Mirza Ghalib, Zauq and Momin Khan Khan would recite their ghazals. Of course, the period of “political poetry” as I call it, was articulated through Faiz Ahmad Faiz, Ahmad Faraz, Kaifi Azmi was of great meaning to me, for I was residing in Karachi and their ghazals influenced me. I wanted to sing them. Secondly politically during Zia's regime, artistically we were robbed, and we were not encouraged to fully explore the arts. I guess, the rebel within me did not give up.

TM: Did you parents encourage you to pursue music? Do / did they sing?

SBM: My parents always knew I had some talent as I used to participate in community functions and in theatre arts. Yes, I did a little stage acting! My Late father appreciated my talent, but it was not till I migrated to Canada in the 80's that I became a full time musical artist. I do miss my father's absence each time I perform. My mother is a strong supporter of my music and has a lovely voice. She plays the harmonium!

TM: Classical music and Ghazal singing is semi becoming obscure with today's' generation, as most young folks follow popular charts in pop music. Any comment.

SBM: Yes, the pop and classical / Ghazal music are two different genres. It is what one feels they can identify their emotions with. Look, in Western classical music, there are also set people who desire one over the other. I do not necessarily think it is becoming obscure, but with the boom of globalization in technology has gotten the younger crowd to identify with this pace. But, if it "runs" in one's inner system, than they shall pursue classical and ghazal music. Furthermore, it also has a little to do with understanding classical history in music to extend a musical side in a person. I am a firm believer, that, classical music should be taught at schools and give the pupil the knowledge to commence higher learning if she /he should aspire to progress further into a career.

TM: Let’s talk about what Sufism means to you? And, do you identify yourself as a Sufi?

SBM: It is a way of life. Actually, I fancy not to be called Sufi, because any labelling attaches a massive responsibility and expectation. When such burdens are imposed, one loses the essence of “what” they aspire to be. I am a lover of God, does that make me a Sufi, or just a human? The word “Sufi” has become a marketing product by those who find it necessary to associate the word. Sufism is beautiful and some of the Pirs and Baba’s poetry is stunning. There is also poetry of Sufi Baba Farid, who I adore and shall visit the dargah in near future. There is the teachings of Guru Nanak which are so lovely as well. In a historical context, I see myself singing the works of such Sufi Masters like Mevlana Jalaludin Rumi, Aamir Khusraw and Kabir. Now, by singing their poetry, one does not transform automatically in an aesthetic lifestyle, at least in my case, I am singing and finding solace in their poetry. I write Urdu poetry, and some of my poetry is spiritual. I gravitate towards Sufism, and also find the Zikr quite enriching, but cannot label myself as a “Sufi” in all its prescribed definition.

SAD: You have been referred to as the “Abida Parveen of the West”. What is your view?

SBM: Abida Parveen is a wonderful Sufi Singer ! I have most of her collection and enjoy her music thoroughly. But, our musical stylization differs. I tend to blend Qawaali and Ghazal… No artist should be compared, for we would not need diversity. However, it is great to compliment each other as fellow artists.

TM: Where in the world have you performed?

SBM: I have performed in Canada, USA, UK, Dubai, Kenya, Tanzania, and Pakistan.

TM: Not India?

SBM: That is my next performance. I love India -- and have been invited to perform, we are in the finalization stage. I am so very excited. Iran is also in the agenda somewhere.

TM: Are you selective of having an Indian or Muslim audience?

SBM: Oh my -- I can never segregate between the two. There is no politics in music, and we are all human and there is no such thing as Muslim or Indian preference in my life. I have friends who are Hindus and my very close friends. Music heals many wounds.

SAD: What would you recommend to young generation aspiring to study music? You studied Accounting, so you could always fall back on should the music not have worked.

SBM: Initially, in Karachi I obtained my BA in Islamic Studies and Economics. After settling in Canada, I delved into the Accounting field and completed my Accounting degree, but the heart craved for music, thus I left the accounting career. No regrets. One should study what one has passion for. Simple. By nurturing an ability, one can flourish at an endless level. Having a strong academical background is a very important part in achievement. Personally, I am still learning and upgrading myself when there is the need for it. Same applies in the musical world. There is always room for development!

SAD: Last words to your music connoisseurs? Your audience is a diversified one — from external audience of the Ghazal and Qawaali concerts and private functions you have rendered your talent. Your presence is also appreciated by our Western friends, for you have also performed at the University of Alberta and at a South Asian Heritage festival held in Toronto, Canada. Your insight?

TM: Do you see yourself retiring soon? Any future projects?

SBM: Taha, not old yet! (laughs). I feel I have just started, although been singing for 30+ years. No, music can never be "retired", it would be like stopping meditation. I sing to live. Yes, there are some projects I may proceed with; have had an offer to do music for a feature film. The film directors and screen writers are in the midst of sending me the treatment for review.

TM: Not at all, you are quite lovely. Please never retire! A film, can you tell us more. Bollywood?

SBM: Let's wait a while for details. No, not Bollywood. It is an artsy genre, an independent film that shall be quite a feature. I cannot say more. Stop me! (laughs).

SAD: It is a pleasure to have met you Shabnam Begum. You are an inspiration to us. We wish to hear you live in a concert again. Best wishes. Thank you for sharing your life.

SBM: Thank you for emitting so much love and support, throughout the years. Without my audience, the music would feel barren. When I witness my admirers so full of life and energy at the shows, I derive much happiness.

TM: One last request, please, can we have a photograph with you? It is an honor to be meeting a remarkable kalaakaar (musician).

SBM: My pleasure! (smiles).

(Definitions - Ghazal (couplet, sonnet), Qawaali (Sufi Devotional poetry), Thumri ( Semi- Classical Indian music), Ginan (Sanskrit -devotional lyrics from 16th Century)

INDIAN CIRCUS JUGGLING TO SURVIVE

By M H Ahssan

Hundred performers and over 40 different acts perfected after years of practice and performance. It's one of India's great entertainment traditions. Welcome to the world of circus.

But who's watching? Today the circus barely has an audience. Even with tickets costing as little as Rs 25, the seats remain empty. The Indian circus is barely surviving. What made it go out of fashion? Why are people not queuing up outside these tents? What motivates circus artists to risk their lives for hundreds of empty chairs?

Many of the artisits ran from home to join circus. They've spent a lifetime taking risks and entertaining others. What motivates them? Do they ever regret joining the circus? And what will happen when they're too old to perform? Beneath their smiling, painted faces are fears for their future and dreams for their children.

It's show time and Tulsidas Chaudhary is busy painting on a smile for his audience. At 13, Tulsi was tired of being called a dwarf and the circus became his escape route to a respectable life.

Tulsi says, “We think that we are low people and if we work in circus we will get name and everything. Then I decided to become joker to make the world laugh.”

Today, at 62, Tulsi has mastered the art of putting on a disguise.

Monica, an artist of great royal circus, was pushed into circus by poverty. Joining circus meant sacrificing studies so her two younger sisters could do well.

“I belong to a very poor family. My father is the only bread earner. So I decided to join him to earn some money, “ says Monica

And 14 years later, Monica has fallen in love with the circus and learnt to be content.

Artists are paid anything between Rs 2,000 to Rs 15,000 a month - depending on their skills and experience and food and accommodation are taken care of. But what's missing? Veterans like Krishnabhakt say it's respect for the artists and an audience to perform to.

Krishnabhakt says, “Earlier people used to give much respect to circus people but now we seemed to have lost the attention.”

In 1957, 12-year-old Krishnabhakt came from Kathmandu to study in Darjeeling. The circus was in his neighborhood and soon Krishna was giving up his books to put on the clown's mask. But it was a decision his family never accepted.

“He asks me what I get from being just another circus joker waiting in line. Come here and do something. But what can I do. Circus runs in my blood. Unless we work in the circus, wear make up and entertain people, our kind can not be happy.” Krishnabhakt adds.

Constant travel, risks to life and sometimes no support from loved ones - so what gives them the inspiration to go on?

Great Royal Circus gymnast Bhikhu Thapa says, “We watch good artist who are quite famous and one day we will be like them. “

Bhikhu Thapa is 20 and was enticed by the circus when he was 10 years old. He works hard on his gymnastics and loves to perform. But occasionally he regrets not having an education.

And even though they've spent their lives here, all of these artists have kept their children away from circus.

Great Royal Circus Cyclist Subhash Jaisingh says, “We didn’t get good thing in life but we want our children to get all things. ”

The ring is theirs only till they can perform. Once age catches up, alternatives are hard to find. Many of them turn trainers for younger artists but most others fear the life outside circus.

“As long as there’s strength in the body, we can work hard. But once we are old, a circus artists is an insignificant person,” Subhash adds.

Great Bombay Circus cyclist Subhash says, “Earlier all three shows used to be houseful but now all shows almost goe empty.”

The applause for circus has also died because the industry lacks infrastructure. Most circus companies are suffering losses and many are just about breaking even. A crunch of resources leads to substandard acts resulting in empty chairs.

Ashok Shankar from Indian Circus Federation says, “Today the condition of the circus owners is not good enough to invest money. It is just hand to mouth. So once you are into the industry, it is difficult just to maintain it.”

And the empty chairs in turn further demoralises the artists.

Great Royal Circus gymnastics trainer Jayakumar says, “We enjoy performing to a full audience. We start lacking enthusiasm when the audience turn out is not encouraging. We feel bored even at the time of displaying our talent.”

Many of those who choose to watch the two-hour show are disappointed.

Meena and the audience say, “The quality has gone down in circus.”

Jayakumar was awed by the circus when he was all of seven years. He ran away from home to join his uncle -- a circus manager. Today, Jayakumar is a gymnast, a flying trapeze artist and a trainer as well. He finds there are problems within the industry. Most young artists want to make a quick buck without the hard work. They are hired on contract for a short while and often choose to move on.

“Time has changed. During our time the training and everything was different. Now young people are not much interested in training and all,” Jayakumar adds.

The law does not recognise children in circus as junior artists. Children under 14 years are in fact termed as child labourers even if they're gymnasts or acrobats and with age, learning the tricks just gets tougher.

Great Royal Circus trainer Das says, “Bada hone se fir jo apna kamar ka yeh sab karne ke liye, roll karne ke liye ho nahi sakega. Wo log ko taqleef hoga, yeh chhota hone se jaldi hum log kara sakta. Hum log sab chhota main he kiya.

Circus artists feel their profession is no longer roaring with life because they are not permitted to keep wild animals. They say lions, tigers, leopards and bears were instrumental in attracting crowds.

Great Bombay Circus owner Dilip Nath Nair says, “I don't want 40 tigers give me two each just two for showing the coming generation in smaller town where they don't have access to zoo. I don't want tiger to jump into the hoop. I don't want to lift his leg.”

But activists say animals are trained by the police, the army and the film industry among others and the least we can do is spare them from being used for entertainment.

Animal Rights Activists Norma Alvares says, “Circus companies are not at all equipped to maintain these animals. They cannot give them space, they've got to keep them chained, they keep them in small, closed conditions, in cages and so on.”

Circus owners also believe the public doesn't have the power or the inclination to shell out enough money on performing arts.

“Where is the money power with the Indian audience? The best circus abroad is across $300 and $200 work that out for yourself – Rs 15,000 and Rs 12,000 you are paying me Rs 100. I can show you this much there is a limit where you can stretch Rs 100,” Nair adds.

Owners feel they're going around in circles where the Government is concerned. Apart from entertainment tax exemption and concession on railways, they're offered little else. Grounds are usually on the outskirts, making circus inaccessible to a majority of the people. Ground rates in prime locations are simply not affordable.

Circus artists are not even recognised as skilled performers and as a result there is no formal training or academics for circus.

But many say the crux of the problem is that Indian circus lacks innovation and vision.

Theatre director Roysten Abel says, “The world has moved on, visual arts have moved on but the circuses are the same. The only place where they're trying to get some improvement is with the getting artists, acrobats from Uzbekistan, Kazakhstan or you know these to come down and do another act within their own existing poor show and hoping that if they have a Russian artist, they will draw the crowd.”

Even the music in circus mostly consists of tasteless Bollywood film songs and musicians themselves are bored of performing. K V Lalji has been performing with circus orchestras for about 40 years now. He says technology has taken away the challenge from his job.

Lalji says, “Earlier the orchestrate style used to be different. The music used to be different. But time has changed everything is like automatic compose.”

Scarcity of funds, fading public interest, a ban on animals and a decline in the quality of artists are some problems that the circus is facing today. Once a popular and unique form of entertainment, today the great Indian circus is dying a slow death.