How much do we the browns value “clean chits” from our superiors- the whites (of course they are our superiors in every way)? Evidently a lot. Unlike the original Battle of Britain some 60 years ago, the new battle of Britain (and the USA) will be a hand to hand combat experience. The funny thing is that the “visa question” may even benefit Modi (victim status confirmed) more than it hurts him (and it must hurt a lot).
A debate on BJP prime ministerial candidate Narendra Modi’s controversial past sparked a row at a meeting within Britain’s parliament complex.
Human rights groups and organisers of ‘Narendra Modi and the Rise of Hindu Fascism’ at a committee room in Parliament building on Wednesday claimed they had been subjected to intense pressure and death threats from Hindu right-wing groups in the UK to cancel the debate.
“This meeting has been held under extremely difficult conditions, in the face of death threats. It just highlights the inability of Narendra Modi’s supporters to tolerate anything other than their narrative and attempts to suppress free speech,” said Chetan Bhatt, director of the Centre for the Study of Human Rights at the London School of Economics (LSE).
The meeting received the backing of a number of British parliamentarians, led by Labour MP John McDonnell, as well as celebrated India-born British artist Anish Kapoor. “We are in a moment of great danger and your call to our sense of justice is much needed,” Kapoor said in a message read out at the event.
I hope I’m not sounding too much of a geographic determinist but it does echo what I’d be droning of for years as Islam as predominantly a mercantile and arid faith. Islam’s borders can be pretty much defined by the prevalence of pork in the East, West & South (Uganda is 15% Muslim but pork is a very favoured meat here).
The wonderful story given by the demi-god Mackinder on Lahore is the last paragraph of the top page and continues on. Oh and by the way Russia is not a European power but a North Asian one.
In September 1990, Captain Zainul Abidin Juvale, master of a cargo vessel called MV Safeer, became master of the fate of 722 Indians who sailed out with him from Kuwait to Dubai. Iraqi dictator Saddam Hussein’s troops had invaded Kuwait and the Indians there were stranded for over a month.
For over a month now, Juvale has been house-hunting in Bandra (W), but he is unable to buy a flat when he likes one. The brokers have frankly told him that the societies where he has shown interest have an unwritten rule: not to rent or sell flats to Muslims.
“Nobody asked me my religion when I risked my life to rescue fellow Indians who faced starvation and death in Kuwait,” says Juvale. “Now I am being made aware of my Muslim identity.” regards
PS In response to Zachary, most likely to be societies dominated by veg Hindus/Jains. Non-veg Hindus will also not be welcome.
As late as 1940 under sustained duress by France, Haiti was still spending 80% of its budget paying slave-owners compensation for their 1791 independence and emancipation. Essentially it took Haitians 150yrs to buy their own freedom as a free people and then we have the temerity to ask why is Haiti a poor nation?
I’m interested to consider whether one-drop rule had much to do with the lingering effects of slavery in Anglo-America?
Consider, for example, the way the advancement of medical knowledge waspaid for with the lives of slaves.
The death rate on the trans-Atlantic voyage to the New World was staggeringly high. Slave ships, however, were more than floating tombs. They were floating laboratories, offering researchers a chance to examine the course of diseases in fairly controlled, quarantined environments. Doctors and medical researchers could take advantage of high mortality rates to identify a bewildering number of symptoms, classify them into diseases, and hypothesize about their causes.
Corps of doctors tended to slave ports up and down the Atlantic seaboard. Some of them were committed to relieving suffering; others were simply looking for ways to make the slave system more profitable. In either case, they identified types of fevers, learned how to decrease mortality and increase fertility, experimented with how much water was needed for optimum numbers of slaves to survive on a diet of salted fish and beef jerky, and identified the best ratio of caloric intake to labor hours. Priceless epidemiological information on a range of diseases — malaria, smallpox, yellow fever, dysentery, typhoid, cholera, and so on — was gleaned from the bodies of the dying and the dead.
When slaves couldn’t be kept alive, their autopsied bodies still provided useful information. Of course, as the writer Harriet Washington has demonstrated in her stunning Medical Apartheid, such experimentation continued long after slavery ended: in the 1940s, one doctor said that the “future of the Negro lies more in the research laboratory than in the schools.” As late as the 1960s, another researcher, reminiscing in a speech given at Tulane Medical School, said that it was “cheaper to use Niggers than cats because they were everywhere and cheap experimental animals.”
…the (in)fighting never stops as the poison re-circulates in perpetuity…. minority communities will bear the greater burden everywhere…the lines separating the minority from the majority are very thin and are being continuously re-defined (majority oppressor class today, minority oppressed class tomorrow). Finally, it would appear that the separating and dividing exercise will continue until we are all in our box of one- each one of us a minority fighting against the other (my brother, cousin, friend,…etc.)
Unidentified gunmen shot dead four persons, including a prominent India-born Shia scholar, in this Pakistani port city on Thursday in target killings. Four gunmen opened fire on an auto-rickshaw in which Allama Taqi Hadi Naqvi was traveling. Naqvi succumbed to his wounds in hospital, police official Imran Shaukat said.
Renowned within academic circles, Naqvi was born in Moradabad district of India’s Uttar Pradesh state and moved to Pakistan with his family after independence.
Three other persons, including the administrator of a madrassa and his son, were shot dead by gunmen in separate incidents in the city. regards
This is the one graph you need to know to understand the Rise & Rise of Uganda (despite being the headlines for all the wrong reasons). Demand for Capital is going to be most intense from medium-cap funds in Anglophone Eastern Africa. Isn’t the definition of Serendipity being about at the right place at the right? It’s almost as if the McKinsey Report is describing TLG Capital.
Quick question: How frequently does Pew conduct opinion polls on election eve in foreign (third world, poor, no hope) countries?
Since it is conventional wisdom that polls conducted by Indian organizations are bogus (americans are saying so, one TV channel is also up with a sting operation) the next logical step is for the US organizations themselves to roll up their sleeves and step up to the plate and clear up all the confusion (+/- 3.8% is pretty credible). This in turn shines a spotlight on how much the americans are prepared to invest to make sure that they are well aligned with the coalition that will presumably rule India for next five years.
The survey has been conducted in all corners of India (Kerala excluded) and across all categories/divisions (gender, age, education, income, rural vs urban) BJP bests Congress by a huge margin.
At the lower end of the scale are the following: low income group (+37), 50+ age group (+37), women (+38), urban (+39). At the higher end we have the following: college degree (+52), middle income group (+49), men (+48) and (high) school certificate (+48).
What conclusions can we (imperfectly) draw from this? The Indian muslim population is less wealthy and more urbanized, this may help explain the low points. The middle class, well educated men form the backbone of the IH community so the high points are also not a surprise. Thankfully women appear to be (just a bit more) sensible as compared to men and aged people may recall the good old days of Nehru/Gandhi. Since the old generation will be fading away it appears that the hope for a secular India lies with her women. Stree Shakti is the best, it seems (as it was in the Vedic past when goddess Durga rode into battle against Mahisasura).
As far as regional differences are concerned: North (+74), followed by South (+42), West (+33) and East (+27). The southern anomaly is the most interesting data point of all. Explanations are (1) poll is crap, (2) shudras are relaxed about Sir-ji (why not? he is one of them, no?), (3) Kerala was not counted, (4) a bit of all of the above. If true this suggests that the southern leader-ess and others who may be thinking of jumping into bed with BJP will not be suffering any serious backlash if they decide to jump.
All in all Pew appears to confirm that the middle-caste, sons of the soil are ready to take back the power invested with mixed blood (also foreign blood) monarchs who have (mis)ruled India almost without break for so many centuries past. The shudra king of a shudra nation will not be stopped in his tracks by a bunch of liberal, pseudo-secular, activists. This is how democracy works, folks.
Yesterday, I posted a piece on my blog (http://barbarikon.blogspot.com) that may be of interest to readers on Brown Pundits as well. So, at Zach’s suggestion, I am posting it here as well.
If the exhortation to pity the nation that forgets is own history is taken seriously, few nations are more pitiable than Pakistan today. Occupying one of the most historically rich pieces of land on the planet, modern Pakistanis go about their business oblivious to the echoes of the past that swirl all around them and the layers of history that lie buried under their feet. And more’s the pity for a better understanding of this historical past could explain a lot of the present and its problems, and perhaps even help solve them.
One of the most interesting and least understood periods in the history of the region is the time between 711 CE and 1200 CE, i.e., from the time when the first Arab conquerors under Muhammad bin Qasim established the so-called Emirate of Sind to the end of Ghaznavid rule in Punjab. One reason why this period is of special significance is that it represents the first extended encounter between Islam and the religious traditions of India, notably Hinduism (Buddhism too, but more on that another time). Given how the interaction and conflict between these two traditions has shaped – and continues to shape – the history of the region, looking back to the earliest encounters is especially important.
Though not studied as intensely as some other periods, the history of the early medieval period in Northwestern India has attracted its share of scholarship, from the contemporary writings of Al-Biruni, Al-Maqdisi and Ibn Hawqal to the work of modern historians such as Romilla Thapar1, Finbarr Flood2,3 and Derryl MacLean4. These works describe a fascinating process of interaction, integration and antagonism between two great cultures in an ancient land. In this piece, I will only consider a narrow but interesting set of issues, motivated, as often, by a coin in my collection – a bilingual Ghaznavid dirham circa. 1128 CE, shown below.
The silver coin was minted in the name of the greatest ruler of the Ghaznavid dynasty, Mahmud, who is famous – at least in South Asia – for his repeated attacks on India and his destruction of the great temple at Somnath in 1024. While his attacks ranged over large parts of northern India, Mahmud annexed only regions that lie in modern Pakistan. The coin was struck in 419 AH (1028 CE) at Lahore, which was then known as Mahmudpur – itself an interesting bit of historical information (the name “Mahmudpur” can be read clearly in the margin of the image on top at the 6 o’clock position). The complete inscription in the margin reads (as far as I can reconstruct it from this and other similar coins): bismillāh zuriba hādha-al dirham mahmudpur tis’a ‘ashra wa arba’ mi’ah (In the name of Allah. This dirham struck at Mahmudpur 419). The central text on this side of the coin reads: lā-ilāha ill-allāh / muhammad rasūl-ullāh / yamīn-ud dawlah / wa amīn-ul millah Mahmud (There is no God but Allah / Muhammad is His messenger / protector of the state / and custodian of the community Mahmud). The inscriptions at the 12 o’clock and 9 o’clock positions together read al-qādir billah, which was the name of the Abbasid caliph in Baghdad, to whom Mahmud nominally professed allegiance (more on this below).
Even more interesting is the reverse side of the coin, shown on the bottom. The text is in Sanskrit, written using the Sharada script, which was used throughout the region at the time and is the ancestor of the Gurmukhi and Kashmiri scripts. The text in the margin declares that the “tanka” – the Indian equivalent of the dirham – was struck in Mahmudpur on the given date, but it is the central inscription that is most interesting. The text reads: avyaktam ekaṃ, muhamadaḥ avatāraḥ, nrpatiḥ mahamudah. This translates as: The Invisible is one; Muhammad is His manifestation (avatar); Mahmud is the king. The margin also has a Sanskrit translation of the statement about the mint and date, including the Arabic bismillāh (in the name of Allah) translated as avyaktīya nāme (in the name of the Invisible). I rely on the reading reported by Flood in Objects of Translation: Material Culture and Medieval “Hindu-Muslim” Encounter3 (with citations to several other works), but also given by Thapar in Somnatha: The Many Voices of History1, and other sources, such as the entry for coin number 39207 in the Zeno Oriental Coins database and CoinIndia.
This inscription, which is the first known “official” translation of the Muslim declaration of the creed (shahada) into Sanskrit, is interesting for three reasons. First, the very fact of putting a Sanskrit version of the shahada on a coin signals a certain outreach to the conquered Hindu population. After all, they were the only ones who would be expected to read the Sanskrit version. Perhaps there was also an element of proselytization in the move, trying to acquaint Hindus with the basis of Muslim belief. In any case, it was a remarkable acknowledgement of the need to communicate across communal lines. Second, the exclusive Islamic declaration, “There is no God but Allah” is translated as “The Invisible is one” (or sometimes as “the Unmanifest is one”), which excludes nothing. Indeed, it is best read as an affirmative statement declaring the unity of all that is ineffable and immaterial – the great world spirit, so to speak. For Hindus who believed in the undefinable, unchangeable reality – Brahman – at the core of everything, this would not have been a stretch at all. This is especially so if MacLean is correct and the major form of Hinduism prevalent in the area was Pasupata Saivism with its strongly monotheistic beliefs. Finally, the most remarkable aspect of the translation is the declaration that the Prophet Muhammad is a manifestation (avatar) of God – not a messenger, as Muslims believe. From an orthodox Islamic viewpoint, this is a heretical statement, but there it was on the coins of that most pious protector of Islamic orthodoxy, Mahmud “the idol-breaker”!
It is worth noting that, as far as is known, these bilingual coins were issued only at Lahore, and only for two years (418 and 419 AH). In an end note, Flood (p. 279) quotes Tye and Tye 5, as suggesting that these might have been fiduciary coins for local use. Nevertheless, given the importance of Lahore to the empire – it was virtually a joint capital with Ghazni – and the fact that in 1028 (when the coins were issued), it was governed by Mahmud’s hand-picked governor, Malik Ayaz (of Mahmud-o-Ayaz fame), the issuance of the bilingual coins and the text of the Sanskrit inscription cannot be dismissed as an anomaly. Clearly, there was an explicit and official attempt to reach across the communal divide, not only in form but also in ideas – perhaps to promote a version of the Islamic creed that would win greater acceptance among the Hindu populace. Nor was this the only such example. Mahmud’s son, Mas’ud I, also issued coins depicting Hindu iconography, including an image of Nandi, the bull of Shiva, which had been a prevalent motif in the Hindu Shahi coinage before the Ghaznavids. Indeed, these Hindu motifs continued to be used on Ghaznavid coins by Mahmud’s successors in clear contravention of the orthodox Islamic proscription against images. Some coins also used Sharada inscriptions naming the king and occasionally invoking Hindu deities. These iconographic practices persisted into the Ghorid dynasty as well.
But the history of bilingual coinage and syncretism between Islam and Hinduism in the region goes back somewhat further, and has some ironic twists.
As far as is known, the first bilingual coins by any Muslim rulers in India were struck in Multan by the Sāmid Amirs who reigned there in the 10th century. Multan was then the capital of what is sometimes called “Northern Sindh”. After the initial Arab conquest in 711, Sindh was rules by a succession of governors appointed by the Umayyad administration, and then by the Abbasids after they took over in 750 CE. However, the hold of the caliphate on Sind became increasingly tenuous, and by the early tenth century, the region had split into a southern part, ruled from Mansurah by descendants of ‘Umar bin ‘Abd-ul-‘Aziz al-Habbāri, and a northern part, ruled from Multan by the descendants of Sāmah bin Lu’ayy. Both dynasties were of Qurayshi Arab origin, and professed nominal allegiance to the Abbasid caliph in Baghdad. Multan, at the time, was famous for its magnificent Sun Temple, which was a major center of Hindu pilgrimage. The Sāmid rulers seem to have supported the temple and a tolerant, perhaps syncretic version of Islam. However, sometime in the mid-tenth century, the rulers of Multan converted to Ismai’ili Islam, and transferred their allegiance from the Abbasids to the Fatimid caliph in Cairo, who was also the Isma’ili imam. Initially, the Isma’ili religious leadership in Multan appears to have continued on a tolerant course, but this aroused the wrath of the Fatimid Caliph, Al-Mu’izz, who sent a new preacher (dā’i), Jalam bin Shayban, insisting that the Isma’ili Amir of Multan purify the local religious practice (per Isma’ili doctrine, of course), and end support of “idol worship”. In a famous incident, the Caliph, hearing that a major local idol had been destroyed by the new preacher, asked that the head be sent to him as proof of destruction. It has been believed, on the authority of Al-Biruni, no less, that this refers to the destruction of the Sun Temple and its idol, but other evidence, summarized by MacLean, suggests that it was probably another, lesser idol. Nevertheless, it is ironic that the first recorded instance in Punjab of systematic idol-breaking in the name of Islamic purity came from Isma’ilis rather than orthodox Sunnis. A second irony is that it was the Isma’ili presence in Multan that attracted the most famous of “idol-breakers”, Mahmud, to attack Multan in 1010 CE, depose its Isma’ili ruler whom he regarded as an apostate, and annex the province into the Ghaznavid empire. Apart from his religious objections, Mahmud may also have been motivated to punish the rulers of Multan for transferring their allegiance away from the Abbasid caliph, to whom Mahmud pledged nominal fealty.
The bilingual coins are thought to be from the early Isma’ili period Multan around 965 CE. As shown in the examples from my collection (above), the text on these very small coins is usually hard to read. However, one side had the name of the ruler in Arabic (left panel) while the other often had a Sanskrit word, written in the Sharada script, with Hindu religious significance (right panel). According to Flood3, four distinct Sanskrit inscriptions have been identified – two referring to Vishnu, one to Lakshmi, and the fourth to “Madhumadi”, which is regarded as the Sanskritized version of “Muhammad” (also used elsewhere in India at the time). If this is true, the coins represent an attempt to insert the Prophet of Islam into the Hindu pantheon. Perhaps it was such practices that raised the ire of al-Mu’izz and motivated him to send a “purifier”.
To summarize the sequential ironies of the situation: First, Isma’ili Muslim rulers in Multan attempted to create a syncretic culture among the Hindus and Muslims of their emirate; then they were chastised by an Isma’ili Caliph in Egypt who ordered them to destroy idols and temples – which they did; but their Isma’ili faith was still seen as heretical by the pious Sunni king, Mahmud, who invaded and annexed their kingdom; and then, Mahmud’s own hand-picked governor in the region made another similar effort at syncretic outreach, minting coins with statements that orthodox Muslims would have regarded as heretical – but only in Sanskrit!
History is a lot more complicated than we think!
1. R. Thapar (2005) Somanatha: The Many Voices of a History. Verso.
2. F.B. Flood (2011) Conflict and Cosmopolitanism in “Arab” Sind. In: A Companion to Asian Art and Architecture, R.M. Brown & D.S. Hutton (eds), pp 365-397. Blackwell.
3. F.B. Flood (2009) Objects of Translation: Material Culture and Medieval “Hindu-Muslim” Encounter. Princeton University Press.
4. D.N. McLean (1989) Religion and Society in Arab Sind, Brill.
5. J. Tye and M. Tye (1995) Jitals: A Catalogue and Account of the Coin Denomination of Daily Use in Medieval Afghanistan and North West India. John Tye.
Fauja agreed to run the London Marathon again the next spring. He ran his third-fastest time ever, 6:07. He was back. Now Haramander approached Fauja with another proposal. “You’ve already set every marathon record you possibly can. There’s only one left to break, the record for the oldest marathoner ever.” At the time, that record was held by Dimitrion Yordanidis, who ran the original marathon course, from Marathon, Greece, to Athens, in 1976. Yordanidis had been 98. Fauja was 93. “You can’t break that record now,” Harmander said. “All you can do is wait.”
So Fauja waited, running shorter races to fill his time. Then, in April 2011, his 100th birthday arrived, and with it, an opportunity to break the record. Soon he received an invitation from the Toronto Waterfront Marathon, where years ago Fauja had run his fastest time. He accepted.
The race was set for October. In September, Harmander received an email from Vin Sharma, a London-based Global Talent Manager at Guinness. “What would be great,” Sharma wrote, “is to start by acknowledging ‘Oldest Marathon Runner’ title which rightfully belongs to Fauja-ji.” (Ji is an honorific suffix used in Indian languages.)
“He’d used running to pull himself out of the depression he fell into after his son died. What was he going to do without it? ”
– Harmander Singh
The email from Sharma continued: “Birth certificate or passport to verify his age would also be useful.” Fauja, of course, did not have a birth certificate. But he did have a passport. He’d gotten his first when he visited his children abroad, decades prior. On that passport, and on each one he’d received since, there was listed the same date of birth: April 1, 1911.
Sharma attached a document with official guidelines for the record. “Where a birth certificate is not available,” it said, “a copy of a relevant ID should be submitted.”
They submitted the documents, and weeks later they flew to Toronto. Fauja finished in 8:25. In his mind, and in the minds of everyone present at the race, Fauja had done what no man had done before.
“100-YEAR-OLD MARATHON RUNNER not recognised by Guinness,” read the BBC News headline after the event. In an interview with the network, Guinness editor-in-chief Craig Glenday said, “We would love to give him the record. We’d love to say this is a true Guinness World Record, but the problem is there is just no evidence.”
By no evidence, Glenday meant that there was no birth certificate. “We can only accept official birth documents created in the year of the birth,” Glenday told the BBC. “Anything else is really not very useful to us.” In September, a Guinness representative had sent guidelines suggesting a passport would be sufficient. Now in October, the company said only a birth certificate would do. It didn’t matter that Fauja had received his first passport before he began running, negating any significant possibility of a plot to break the record. Nor did it matter what the Guinness official had told Harmander.
Cara Kilbey, Fauja Singh, Billi Mucklow and their friend Lulu pose for a photo during the London Marathon in April 2012.
Christopher Lee/Getty Images
“This is a case of institutional racism,” Harmander said, after learning of the news. The thinking was simple. Guinness had decided its age records could be held only by people with birth certificates. The vast majority of people with birth certificates in the early 20th century came from Europe or North America. Fauja could not have the record. And for that matter, neither could most anyone else from Asia or Africa or other parts of the developing world.
Now came the follow-up stories. “Marathon man Fauja Singh runs into racism row,” said the headline in London’s conservative paper, The Daily Telegraph. Members of the Sikh community, both at home in Punjab and across the diaspora, signed a petition and set the Internet aflame with angry comments. “BROWN PEOPLE OF TUMBLR,” one person wrote on the popular blogging platform about Singh, “I SUMMON YOU TO RIGHT THE WRONGS. TO BRING JUSTICE TO THE INJUSTICES.”
Yet it would do no good. Guinness remained firm. “Passports may be used as proof of identification, NOT of birth. …” Guinness spokeswoman Jamie Panas wrote to ESPN The Magazine in an email. ” … Passports and other mid-to-late-life representations of age are notoriously unreliable when unaccompanied by original proofs of birth.” Panas emphasized that Guinness never guaranteed that a passport would be sufficient. She also said that Sharma, the Guinness talent manager who advised Harmander, is no longer with the company. Sharma could not be reached for comment. His personal website says he left Guinness at some point last year.