Aurangzeb :: The worst thing to happen to the “Idea of India”

There is serious evidence, on going through the Quran, that its ‘as it is’ and ‘non-contextual’ (of that period and situation) interpretation can, and evidently has, led to complete intolerance of Islam over other faiths and people following those faiths. This is a certainly one of the most important causes of terrorism globally.

*There is no other true way*

One key point that comes out during discussions with orthodox muslims is the fact that they believe there can be no other true interpretation of God, and the purpose of life, than the one they have as has been offered by Muhammad. Everyone else is wrong, they say, and there is no room for Self-inquiry, with the possibility of this leading to new answers. Answers are all laid out already - and simply need to be followed.

While a lot of other religions and intra-religious faiths within hinduism as well, take such a hard stance to spiritual pursuits of other people, the trouble arises when this difference in world-views (or God-views) reaches the point of intolerance of the other, and precipitates as aggression and violence.

This has been the case in both Islam and Christianity, and from what I know, in the Jewish faith as well. This has happened in the past with some of India’s Hindu kings as well, who were completely intolerant to Buddhism and Buddhists, and ordered their persecution. However, stories of such kings found doing circles in Srilankan and Tibetan Buddhist monks “seems to be” (and I welcome my readers to help me correct my knowledge of history) at best exaggerated.

Purpose of this article

I write this to help build religious harmony and tolerance between Islam and Hindusim in India. I will attempt to show reason on why muslims need to with hard look at history, thus needing to soften their stand on Babri Masjid/Ram Janmabhoomi, Kashi Vishwanath and other such key temple complexes which are the central flash-points of conflict currently in India.

The purpose of this article is invite muslim leaders and secular thinkers, to put themselves in the shoes of hindus, and then stand in judgment of their popular sentiment about Babri Masjid and other similar examples. Then

  • an opportunity for dialogue between the two communities can open up, on how to move forward
  • we can say, what was done in the past was shameful and against Islam
  • there will be an opportunity with muslims to soften their stand possibly, leading to voluntary relocation of some of the mosques standing in place of these temples or occupying, whether in use or not
  • a message to the hindus can go - that they need not repeat the same nonsense

Aurangzeb

Aurangzeb, in this discussion, in context of India, stands head and shoulders above all muslim invaders, kings and zealots who came to India plundering its resources, people, temples, lifestyles and destroying its social and spiritual fabric.

Proof of such destruction of Hindu temples across the region

It is often pointed out that no such thing was done by Aurangzeb, and that this version of history is contrived and incorrect to push forward the saffronisation agenda.

I recently came across a blog on Aurangzeb and the mess he created in India. The research done by Francois Gautier on Aurangzeb is based on farhans (original edicts) by Aurangzeb, preserved at the Bikaner Museum in Rajasthan.

His research led to a series of paintings and sketches to visually represent the destruction of hindu temples, their forced and coercive conversions, the brutal dismemberment of his enemies, and imposing strict interpretations of Islam leading to killing of philosophers and ban on music. Here are some links of these exhibits:

Exhibit No. 2: Prince Dara Shukoh translating the Upanishads

Exhibit No. 3: Scene of Captive Dara being paraded in Delhi

Exhibit No. 4: Dara Shukoh’s farcical trial and verdict

Exhibit No. 6: Keshava Rai Temple. “Even to look at a temple is a sin for a Musalman”, Aurangzeb

Exhibit No. 7: Demolition of Kalka’s Temple - I. Siyah Waqa’i- Darbar Regnal Year 10, Rabi I, 23 / 3 September 1667

Exhibit No. 8: Demolition of Kalka Temple II. Siyah Akhbarat-i-Darbar-i-Mu‘alla Julus 10, Rabi II 3 / 12 September 1667

Exhibit No. 9: General Order for the Destruction of Temples. (9th April 1669)

Exhibit No. 11: Demolition of the temple of Viswanath (Banaras). August 1669 A.D.

Exhibit No. 12 i - ii - iii : “During this month of Ramzan (1080 A.H./January-February 1670) ….. the Emperor ….. The reviver of the Faith of the Prophet issued orders for the demolition of the Dehra of Keshava Rai in Mathura. In a short time the destruction of this strong foundation of infidelity was accomplished and on its site a lofty mosque was built. ….. the idols large and small of the temple were brought to Agra and buried under the steps of the mosque of Begum Sahib” (Maasir-i- ‘Alamgiri, 95-96); http://according-to-mughal-records.blogspot.com/2008/06/exhibit-no_6075.html, http://according-to-mughal-records.blogspot.com/2008/06/exhibit-no_4763.html

Exhibit No. 13: Demolition of Keshava Rai temple at Mathura. (13th January – 11th February 1670)

Exhibit No. 14: Demolition of Somnath temple

Exhibit No. 16: Reimposition of Jizyah by Aurangzeb. (2nd April 1679)

Exhibit No. 17: “Burial of Music”. The musicians, wailing and lamenting carry the ‘bier’ of music in Aurangzeb’s presence. “Bury it so deep that no sound or echo of it may rise again”, Aurangzeb, (Muntakhab-al Lubab, p.213)

Exhibit No.19: Aurangzeb orders cart-loads of idols brought from Jodhpur to be cast under the steps of Jama Masjid. (May 1679)

Exhibit No. 20: Demolition of Jagannath Rai (Jagdish Temple), Udaipur and its brave defence. R.Y. 23rd of Aurangzeb’s reign (26th September 1679 – 14th September 1680)

Exhibit No. 22: Destruction of sixty-three temples at Chittor. On Monday, the 22nd February /1st Safar, the Emperor went to see Chittor; by his order sixty-three (63) temples of the place were destroyed

Exhibit No. 23: Orders for the destruction of temples on the bank of Maharana’s lake, Udaipur. Siyah Akhbarat-i-Darbar-i-Mu’alla Julus 23, Zilqad 29 / 23rd December 1679

Exhibit No. 24: Orders for the demolition of Jagannath Temple, Orissa. Siyah Akhbarat-i-Darbar-i- Mu‘alla Julus 24, Jamadi I, 23 / 1st June 1681

Exhibit No. 25: Large scale destruction of temples in the environs of Udaipur (January 1680)

Exhibit No. 26: All the temples on the way to be destroyed. Siyah Akhbarat-i-Darbar Julus 25, Ramzan 18 / 21st September 1681

Exhibit No. 27: Demolition of Bindu-Madhav Temple at Banaras. Siyah Akhbarat-i-Darbar-i- Mu‘alla Julus 26, Ramzan 20 / 13 September 1682

Exhibit No. 28: Problem of converting closed temples into mosques in Burhanpur district. Siyaha Akhbarat-i-Darbar-i- Mu‘alla R.Yr. 25, Shawwal 10 / 13th October 1681

Exhibit No. 29: Order for demolition of the temple at Goner (Amber). Siyaha Akhbarat-i-Darbar-i- Mu‘alla Julus (R.Yr.) 24, Rabi I, 17 / 28th March 1686

Exhibit No. 30: Demolition of the Jagdish temple at Goner (Amber) – II. Siyaha Akhbarat-i-Darbar-i- Mu‘alla Julus (R.Yr.) 24, Jamadi I, 5 / 14th May 1686

Exhibit No. 31: Muslims exempted from paying Zakat Siyah. Akhbart-i-Darbar-i- Mu‘alla Julus (R.Yr.) 10, Zilqad 2 / 16th April 1667

Exhibit No. 32: Restriction on atishbazi. Akhbarat-i-Darbar-i- Mu‘alla Julus 10, Shawwal 24 / April 9th 1667

Exhibit No. 33: Musalmans to replace Hindu officials as cure for ineffectiveness of prayers. Siyah Waqai Darbar Julus (R.Yr.) 10, Muharram 18 / 1st July 1667

Exhibit No. 34: Hindu Chowkinavis and Amins of the Haft-chowkis to be replaced by the Musalmans. Akhbarat Dargah-i- Mu‘alla Julus (R.Yr.) 9, Jamadi II, 28 / 15th December 1666

Exhibit No. 39: Aurangzeb orders the execution of Sarmad, a Jewish Armenian Philosopher who accepted Islam but stood for freedom of conscience.

Exhibit No. 40: Large number of conversions by Faujdar, Bithur. Grant of saropas and cash sanctioned by Aurangzeb. Akhbarat-i-Darbar-i- Mu‘alla Julus (R.Yr.) 10, Shawwal 26 / 11th April 1667

Exhibit No. 41: Coercion in Conversion – Case of the chief of Manoharpur. Siyah Akhbarat-i-Darbar-i- Mu‘alla Julus 24, Jamadi I, 7 / 16th May 1681

There is also a history paper written by Rajiv Verma on Destruction of Hindu Temples by Aurangzeb, which provides historical references.

A message to the readers

This is not meant to be a hate article.

This is a result of a dialogue between an orthodox muslim friend who during our series of discussions on Islam and Hindusim, denied that there was any such things done by Aurangzeb. It is such denial which leads to nonacceptance of each other’s anxieties. Gandhi used to say that the ability of hindus and muslims would be determined by the understanding they can have for each others anxieties.

I believe the Hindus have no real scars and have moved on, and moved forward with many things (which is a great thing ofcourse), yet there are some sensitive points in memory like Babri Masjid, which are a result of popular sentiment of people associated with someone who is as dear to the Hindus as Muhammad is to Muslims.

There needs to be movement forward by muslims in showing tolerance and acceptance now.

Extending Article 370 beyond Kashmir; Could this be a solution?

n 2004 my friend and mentor, Prasanna Lal Das, wrote an article called “Article 370 - a case to extend it beyond Kashmir“, and ofcourse as most Indians do, I was out of my wits on reading the title. To me Article 370 was clearly another case of appeasement of “kashmiri muslims”. I never read the article.

An article on Kashmir stating the problem

Today, I caught up on an article in the Indian Express titled “Beyond highway of peace” (http://www.indianexpress.com/story/349899.html; 18 August, 2008 ) which highlights a few points.

Separatist Hurriyat leader Mirwaiz Umar Farooq, however, said the mass protests have not surprised him. “We always saw it coming,” he said. “Amarnath land row might be the immediate cause, but the level of anger is the result of the long pent up disillusionment with New Delhi’s status quo policies,” he said.

…“New Delhi talks to us when the situation is really bad here. And when there is apparent peace, they ignore us,” he said.

It is a fact that the Centre and its various agencies on ground in Kashmir had been extremely complacent after the recent drop in militant violence and a surge in mainstream political activity.

My observations on the article

The article ofcourse like most of those appearing in media, states the problem superficially, and for that reason cannot, and does not, offer any solution.

The following few points, however, occur to me on reading this article:

  • The centre becomes complacent when things are going well, instead of constantly keeping on its toes, and regularly engaging people (or their representatives and leaders; elected or even self-appointed) in discussions and creating mini agreements
  • They are happy in finding simple answers to problems which are often coloured with their worldview (which can be rather outdated in the evolving human race) of how things *should be* instead of *how it is in reality*
  • These views are often “taught” to the politicians rather then based on *critical thinking*, *dialogue*, and *understanding people’s anxieties*

Liberating people; self-organising groups; moving beyond conventional and easy categories of success

As I have matured and grown in my spiritual pursuits, I have developed a somewhat different outlook to the reason for conflicts and in general ways of management. I have increasingly become a die-hard fan of democracy at workplace, which traditionally has been very centrally controlled and managed. Ideas of small self-organising groups of people working towards common “agreed” goals, have inspired me over the last few years. I have observed people, driven from their own collective self-interest, acting extremely responsibly and much beyond their normal abilities. I have noticed this at my workplace.

Yet, it is true that some people often are not mature enough to see the larger picture, and may not appreciate the values propagated in democratic and self-organising setups; or those who are unable to raise their mental make-up, and can remain stuck in shallow self-centered, and *taught* behaviour. These people are often not ones who can engage in *radical thinking*. Yet, these people are fewer in numbers, in my experience. Most people are not trained to think and question, in our society; however, most of these people can be inspired by greater causes of common collective long-term good.

This is the opportunity that the politicians have. They need to constantly work in liberating people, engaging them in inspired action, and training them radical thinking and questioning - doing all these things themselves. And this is where the problem lies - most of our politicians are not trained in experimenting, and in moving beyond their conventional ‘easy’ categories of answers.

Coming back to Prasanna’s article

On reading his article which presents a case to extend Article 370 beyond Kashmir to all of India’s states, is completely based on values of federalism, and liberating people, allowing them to self-determine their own rules, and how they would like to live their lives.

Gandhi ofcourse, was a big propagator of local self-determination, down to the village level, with complete ownership of local resources with the people of the region.

I feel, this is the answer to Kashmir’s, and in general, all of India’s problems; and the world’s as well.

Once again, the framework of this federalism must propagate some central core modern spiritual, humanist and civic values such as *liberty*, *equal opportunity*, *secularism* and *non-violence*. These values must be accessible and applicable to all citizens irrespective of race, religion or gender. The state must constantly train and engage leaders in dialogue and training, in action based on inspiration, and, in questioning and radical thinking. With these, the collective consciousness of people could be raised, and with it the risk of degeneration of federal values, and other motivated self-interests of local leaders taking over, is minimised.

Some quotes from Prasanna’s extremely inspiring article:

Article 370, unwittingly perhaps considering its historical circumstances, may be the brightest glint of federal expression in the Indian constitution, which otherwise remains largely unitary in character. Large sections of the Indian population (and regions that contain them) thus feel increasingly marginalized from the ‘mainstream’, and seemingly disparate phenomenon like recent disturbances in the northeast, the girding of heartland India by naxalites, the trivialization of the parliamentary process, and paradoxically enough, the continuing impasse in Jammu & Kashmir, may well be said to spring from the centralized nature of governance in India which concentrates power in the hands of a few organized interest groups and leaves the average citizen with only symbols of democratic participation like ritualized elections and awe-inspiring, monumental edifices where elected representatives apparently serve the people. Article 370, minus its current imperfections, may well be the harbinger of a ‘new India.’

it may be time to view the article in a larger national context. Does the article offer any guidelines to the governing system in the rest of India? Is there greater merit in the rest of India adopting some of the salient features of the article than in denouncing it largely on the grounds of ‘we don’t have it, so shouldn’t she’? Should we choose to be frogs in a well pulling each other down, or is it time to climb out of the holes we have dug for ourselves, and take a look at the larger world around?

The article recognizes that India is a diverse country and that a region may have special needs which may or may not be in consonance with the needs of the rest of the country. It thus leaves discretionary powers with the state and subjects all central laws/amendments to state approval before they can be implemented in a state. It transfers accountability and power to the state government in virtually all matters except those that deal with the integrity of the Indian union, and its international relationships.

Make no mistake; Article 370 was not formed to lay down the principles of center-state relationships or to directly solve the problem described above. It isn’t thus either exhaustive enough or extensive enough to cover the gamut of issues that go into center-state relations. It however does provide the springboard necessary to begin questioning the unitary model we have chosen to adopt in the whole country, bar Kashmir. And if it can work in Kashmir, why can it not work in the rest of the country too?

The other more fundamental problem with Article 370 is its state-centric, monolithic view of autonomy and local governance. In keeping with the overall unitary spirit of the constitution, the article does little to promote grassroots governance and concentrates all significant powers in the hands of the state government. The version of autonomy it thus creates is in essence a majoritarian one – it cloaks a centralized mode of governance under the garb of an autonomous one. Kashmir can thus never be truly autonomous unless it itself allows power to percolate downwards to the people. In its current avatar, Article 370 is largely a sham, and its fundamental centralizing proclivities must be given a thorough makeover before the article can truly become a template for other states.

He also puts in a word of caution, which I believe vindicates my stand of a framework which allows for common accepted civic, humanist and spiritual values of *liberty*, *equal opportunity*, *secularism* and *non-violence*, and also the need for constant training, dialogue and engagement in radical and critical thinking.

A more pertinent concern is perhaps the ability of the states to do justice to increased power, and handle it responsibly. Unfortunately, recent Indian constitutional history isn’t exactly littered with examples of farsightedness shown by states – their record is patchy at best, and downright shoddy in reality. In fact, a case may be made that but for central intervention and guidance, most Indian states, driven by narrow, parochial concerns, would have descended into anarchy a long time ago. Possibly the worst record in this regard is that of the Jammu & Kashmir legislature itself, which has shown a remarkable ability to shoot itself in the foot consistently. The recently proposed bill debarring Kashmiri women from property rights on marriage to ‘outsiders’, the legislature’s refusal to accept the amendment limiting the size of state ministries to 15% of the total elected strength, and its long standing refusal to recognize Anglo-Indians and other minorities in the state are just three examples of legislation which persistently refuses to look beyond the state. What guarantees are there that other states shan’t do the same, and perhaps worse?

The answer to both questions lies in the inchoate nature of Article 370, and in its flawed, single-state focused implementation. As stated earlier, the article is not designed to guide center-state relations, but in the case of Jammu & Kashmir, it does just that. Limiting the article to one state however produces one very significant consequence – it allows Jammu & Kashmir to create discriminatory legislation without fear of consequence (as no other state is in a position to answer it in the same coin).

And the recommendation to not seek easy answers, but to continually challenge our thinking:

At the end however, the question about India’s secular fabric will remain – will expanding the article to the entire country send wrong signals to minority communities in India? This is the most morally challenging part of the debate because like it or not, religion and religious emotions are inextricably tied to the history of the question. Needless to say, the government must be steadfastly secular in its implementation of federalism in India, and religious leaders must indubitably play an important part in the process, but there are no easy answers to the question. *The time may however have come to move away from the politics of easy answers.*

Mohan Kedkar: Mumbaikars express gratitude for selfless service

Help for Bandra braveheart’s kin

TIMES NEWS NETWORK

Mumbai: “He was always a quiet boy. He was always the first one to rush and help people,’’ said 55-year-old Pandurang Redkar about his 20-year-old son Mohan who died while saving a couple from drowning at Bandra bandstand four months ago.

He seemed oblivious of the praises that eminent personalities heaped on him at a crowded hall in Khar (W) on Saturday evening. Redkar wept as commissioner of police Hasan Gafoor handed him an envelope containing a cheque of Rs 4 lakh, an award for his son’s bravery. The function ended with around 100 people paying a silent tribute to Mohan.

To acknowledge the display of courage and selfless service of this young mechanic, the members of the Mohalla Committee Movement Trust, with the help of the Bandra police, collected the reward money from people. Some of the police staff also contributed to this fund.

“The police are looked down upon as being ‘toughies’. But we are human beings. Whenever I think of this youngster, I get shivers down my spine,’’ said additional commissioner of police Archana Tyagi. “The Bandra police themselves initiated the collection. This shows that we too have a soft side,’’ said Tyagi.

Originally from Malavan village in Sindhudurg district, Mohan was working as a trainee mechanic with Mahindra & Mahindra in Kandivli for the past two years. He was the primary breadwinner of his family.

Both his parents have heart ailments while his sister and elder brother are engineering students in Goa. Due to financial constraints in the family, Redkar left studies after Std X to train as a diesel mechanic.

His relatives said his mother’s treatment was possible only because of his earnings. On April 11, Mohan visited Bhabha Hospital to inquire if he could get his mother admitted for heart valve medical treatment.

After making the inquiries, he went to take a stroll at Bandstand. “Suddenly, he noticed a young couple huddled in chest deep water, trying hard to hold on to the rocks. Without hesitation, he removed his clothes, gave his cellphone to an onlooker and flung himself into the cold water,’’ said Prakash George, senior police inspector, Bandra police station.

“He was swept away from the shore after dragging them to safety,’’ he added. Ironically, at the end of the day, Mohan’s body was brought to the same Bhabha Hospital from where he had started his day. What would Redkar’s father do with the money?

“Use it for my daughter’s education,’’ he replied. When asked how he felt about his son becoming an icon of selflessness, he wept, again. toireporter@timesgroup.com

REMEMBERING THE GOOD SAMARITAN: Mohan’s father, Pandurang Redkar, was handed over a cheque of Rs 4 lakh by Mumbai police commissioner Hasan Gafoor on Saturday

I Myself am Heav’n and Hell :: Omar Khayyam

I found this couplet from Omar Khayyam particularly beautiful and in line with mysticism in nearly all the world’s religions. To create a better world, and find a new spirituality for us, this is a better pursuit rather as opposed to fighting on theology, which is always open to interpretation.

———————————-

I sent my Soul through the Invisible,
Some letter of that After-life to spell:
And by and by my Soul return’d to me,
And answer’d “I Myself am Heav’n and Hell :”

———————————–

Kerala student Jose Lawrence claims world record in memorising

Kerala schoolkid claims world record in memorising

By Ashraf Padanna in Thiruvananthapuram

KERALA SCHOOLBOY Jose Lawrence can memorise up to 250 words within a few minutes and recollect them in the same order, without making a mistake. Lawrence, a Class X student at the Christ Nagar School in Thiruvananthapuram, claims to have broken the world record set by 13- year- old Nischal Narayanam at the World Memory Championship held in Bahrain last year.

Narayanam, a Class VII student of Gitanjali School, Hyderabad, had set the world record for memorising 225 random objects after beating his trainer squadron leader Jayasimha’s record of 200 objects.

Lawrence displayed his skills in front of mediapersons at the Press Club in the state capital on Saturday, in the presence of his parents and teachers. Lawrence was not only able to recall all the names and objects suggested by the journalists but he also remembered the numbers assigned to them. “ Initially, we thought it’s just a kid’s play.

Then he surprised us by excelling in almost every field — inventions at the science fairs, drawing, painting, swimming and driving,”

Jose Lawrence memorised 250 words within a few minutes
said Father Paul Mangat, the school principal. “ We are trying to get his name into the Guinness Book of World Records”. Lawrence practises memory skills for 150 minutes every night before going to bed.

“ I don’t miss an opportunity to prove my skills. I have already performed the memory game on 70 stages,” Lawrence said. “ Now people call me ‘ Memory Jose’,” he added. Son of A. J. Lawrence, a scientist with the Vikram Sarabhai Space Centre ( VSSC), he wants to become a computer engineer.

“ He first participated in a state- level memory power competition while he was in Class VI and he came second, remembering 58 out of the 60 words that were given to remember,” recalls his mother Rani, a businesswoman.

He usually memorises the names of objects, film stars and politicians. But at the Press Club, the audience suggested almost all major Kerala newspapers for him to remember and he did not disappoint them.

“ If any word is difficult for me to remember, I would admit it before the show and even ask the organisers if it’s possible for them to change it,” said Lawrence.

Free Muslims Coalition :: a new way forward for muslims

I came across this very good website about Free and moderate Muslims working globally towards creation of a secular and democratic middle east, including Saudi Arabia.

Their website is: http://www.freemuslims.org/.

I quote several positions from their website which are very inspiring, healing and I believe progressive, thus leading to steps to create a better a world:

  • The Free Muslims Coalition believes that the Koran only provides general principles of governance which leaves the faithful with substantial flexibility to modernize popular Muslim practices and beliefs.
  • The Free Muslims cautions that imposing democracy on the Middle East without first promoting secularism and destroying terrorism may lead to the creation of Islamic extremist states that will ultimately reject the democracy that brings them to power.
  • The Free Muslims believes that fundamentalist Islamic terror represents one of the most lethal threats to the stability of the civilized world. There is no room for terrorism in the modern world…

We would be happy to help create its first chapter in India.

A “Just” Third Way for economics and business

Indian Heenal Raichura is UK’s youngest doc, at 22 years

At 22 years, Indian is UK’s youngest doc


London: At the age of 22, India-origin Heenal Raichura has qualified to become Britain’s youngest doctor and is all set to practise medicine.

Daughter of Nalin and Shobhna Raichura, Heenal was accepted into university to study medicine in 2002 when she was 16.

Six years later she has passed her degree and is all set to start work at University College London Hospital where she hopes to become a surgeon.

Heenal said: “It’s quite a surreal feeling to actually, finally, become a doctor after six years of a degree. To finally come out at the end and say, ‘I’m a doctor’, my childhood dream, is an indescribable feeling. PTI

Extracts from Daily Telegraph

Heenal Raichura was accepted into university to study medicine in 2002 when she was 16, after a school career which had seen her several years ahead of classmates.

Six years later she has passed her degree and is to start work at University College London Hospital where she hopes to become a surgeon.

Dr Raichura said: “It’s quite a surreal feeling to actually, finally, become a doctor after six years of a degree. To finally come out at the end and say, ‘I’m a doctor’, my childhood dream, is an indescribable feeling.

“All I remember from when I was younger is wanting to be a doctor.

“My parents tell stories about how I would come over and put my head against their chest because I didn’t have a stethoscope to play with.

“I was always interested in trying to figure out what was going wrong with the body.”

At just nine-years-old, Heenal joined MENSA with an IQ of 170 and became the youngster person to start secondary school.

She took her GCSEs examinations early at the age of 14 at the France Bardsley School for Girls in Romford, Essex, and got 7A*, 3As and a B - the best results in her school that year.

In 2002 she notched up four grade As and one B at A-Levels at the Coopers’ Company and Coborn School in Upminster.

Her proud father Nalin from Rainham, Essex, 65, said: “She encountered immense difficulty in finding universities that would accept her at the age of 16 because the minimum age at entry is 17 years 6 months.”

She was offered a place to study medicine at St George’s University in London where she six years later she has graduated with a Bachelor of Medicine and Bachelor of Surgery degree.

She received her degree at a presentation ceremony at The Barbican Centre in London in June this year (2008) and is believed to be Britain’s youngest doctor.

On top of the normal five years of medical study Heenal also spend an extra year to get a degree in Anatomy and Developmental Biology from the University College of London.

Parsis: Hope at last to increase numbers

UN project gives Parsis hope of swelling numbers

Ketan Tanna | TNN


Mumbai: It was a casual request from Bombay Parsi Punchayat chief Minoo Shroff that resulted in gynaecologist Anahita Pandole taking on the assignment of helping Parsi couples battling infertility.

Three years down the line, she has handled 200 cases of whom 80 women have conceived. One woman had triplets while 10 others bore twins.

Thirty-four-year-old Anahita Hakim is one such mother of twin girls — Katrina and Karina. ‘‘For the last five years, I wanted children. I had even thought of adopting children before I came to Dr Pandole who helped me have Katrina and Karina,’’ says Hakim, 34.

The fertility treatment did not come cheap and Hakim had to spend between Rs 6 and 7 lakh. The initial consultation was free and the treatment tab was picked by the Bombay Parsi Punchayet. For those who cannot pay, donors within the community pay for the fertility treatment.

Pandole’s project is part of United Nations-backed project called Parzor, which is headquartered in New Delhi. The Parzor project, since 1999, has undertaken research in various fields, working towards the promotion and preservation of the Parsi Zoroastrian heritage.

The demography project, under the larger aspect of Parzor, has thrown up interesting facts about the declining Parsi population. According to the 2001 census, India’s Parsi population had fallen to 69,601 from 76,382 a decade earlier. According to the 2001 census, the child-woman ratio, which is a key indicator of fertility, is 578 per 1,000 in India. Among the Parsis, it is 85 per 1,000.

Meanwhile, in Delhi, a study on Delhi Parsis concentrated on Parsis married to Parsis, intermarriages, unmarried and the youth. The demographic profile of the Parsis in Delhi tends to appear more in favour of the 30-50-year working group rather than the ageing picture seen elsewhere. In view of the fairly unique position held by the Delhi Parsis, a study was proposed to inquire into their migratory history, their current situation, and record their views and attitudes pertaining to various issues and problems facing the community.

According to Shernaz Cama, honorary director at Parzor, it was a qualitative study based on interviews.

An interesting aspect of the study revealed that the demographic profile of the Parsis of Delhi tends to appear more in favour of the working group of 30-50 years rather than the ageing picture seen elsewhere.

All those interviewed realized that the community is in flux and that someone must do something. However, very few were willing to be that someone, the study rued.

The study’s findings include:
— 40% of those interviewed had intermarried.
— Since 25 years, there has been an attempt at inclusiveness in the Delhi Parsi Anjuman.
— Youth of mixed marriages are predominantly closer to customs and lifestyle of the father’s faith.
— Among children of mixed marriages, the study found cultural differences caused confusion and led to contradictory religious identities.
— The exclusion of the non-Parsi parent from the Agiary has led to a decline in the zeal about their Parsi roots.

Jesus with beer and cigarettes in church journal sparks row

It is obvious that there has been a slip up.

The church has apologised and that should end the matter.

But will it?

IN BAD TASTE?

Jesus with beer and cigarettes in church journal sparks row

TIMES NEWS NETWORK


Thiruvananthapuram: In what seems like a big faux pas that may snowball into a controversy, the official journal of a Catholic diocese in Kerala carried a picture of Jesus Christ with a beer mug in one hand and a cigarette in the other on the cover page of its June issue.

The picture, which has invited strong reactions from the Christian community in the state, appeared in the June 5 edition of ‘‘Vachana Jyotis’’ — the magazine published by diocese of Neyyattinkara, on the outskirts of the state capital.

Pushed on the back foot, the church has withdrawn the issue and stopped publication till further notice. Vincent Samuel, secretary to the local bishop, said ‘‘the mistake’’ had crept into the magazine as an oversight. ‘‘It happened without the knowledge of the clergy.

Both priests and laymen constitute the editorial board of the journal, but the former are concerned only with the content. Design and layout are done by laymen,’’ said Samuel. He added that no such error had ever occurred in the past 12 years of its existence.

‘‘The picture in question seems to have been downloaded from the internet and blown up,’’ he said, adding that ‘‘the publication of the journal has been suspended indefinitely’’. Asked if any action had been taken against any employee, he said since the magazine has stopped publishing, the employees are naturally out of job.

Fighting hard to hide the embarrassment, church officials refused to reveal the name of the magazine’s editor. As protests intensified, the diocese issued an apology and promised to look into the issue.