Peace is the foundation of prosperity among the nation states of the world and harmony forms the basic foundation of that enterprise.Man is the wonderful creation of God with an inherent sense of metaphysical and worldly belongings. The savage societies of the pre-historic times without any order and hierarchy of social organisation subsequently in the long timeframe paved way for the foundations of nation states and social organisations with a proper moral and a social order.
Although, the onslaught of the forces of globalisation after post-modernism have added a new colour to the contours of social dynamics and set in motion a new wave of societal organisations in the world, the case of Kashmir portrays a different tale of ever evolving, unaltered communal harmony. The only narrative that can ensue an atmosphere of peace and prosperity is that of the peaceful coexistence in the society in order to avert the crisis that makes inroads within a society from time to time.
Jammu and Kashmir is the only northern state of India with a longest tag of amity and brotherhood that has survived the currents of time and remains so in the contemporary times. Kashmir called as the land of rishis, saints, seers and sadhus is known for its communal harmony not only at the local level, but also the world over since times immemorial.
The sort of mysticism that the Sufi and Bhakti movements have lent to the cultural ethos of Kashmir is found much nowhere in the world besides Kashmir. The vale of Kashmir is full of various religious faiths who have survived the onslaught of the forces of globalisation with the changing signs of time. Muslims form the majority of the vale along with the religious people of Hindus, sikhs, Buddhists, Christians; etc.
Over the period of time, a sort of communal harmony has permeated the socio-cultural space of the society creating a congenial atmosphere of communitarian responsibility and social bond among the people of Kashmir surpassing religious lines of thought. This has not only added to the peace horizon of the land, but also created a sense of mutual trust and unified bond among the various communities of the land. In Kashmir, the communal harmony is deep rooted in the historical narratives.
The ethos of the Kashmir culture has time and again withstood the travails and tribulations of the time despite the currents of odds and challenges through the changing times. On a miniscule scale, there has been disturbance to the communal harmony of the state following the partition of the Sub-continent into India and Pakistan.
The exodus of the Hindus in nineties ascribed to the circumstances was a gory chapter in the chronicles of Jammu and Kashmir history. However, the return of the same has added a new threshold to the scene. The separatist leadership has time and again been vocal for their return as being part and parcel of our composite Kashmiri culture.
However, the time has served as the best healer of the same wounds and paved renewed ways for the cherishment of the communal harmony. The social harmony vindicates the notions of love and affection among different religions and is a blessing in disguise for the times.
The state of Jammu and Kashmir reflects the true plural ethos of the secular India where people of different communities strive for the love and harmony, complementing the lives of each other on a day-to-day basis.
The festivals of one community are celebrated with gaiety and fervor by the other religious community, solidifying the ethos of multiculturalism and pluralism. Kashmir represents the thread of the confluence of communal harmony and brotherhood. The communal harmony of the state is neither instant nor accidental, but is a legacy of the past times till date that has permeated the psyche of the people and created a bond of unity in the socio-cultural milieu of the valley.
The recent installation of a church bell in a church at Srinagar after a span of 50 years by the Christian community with the support of the Sikh, Muslim and Hindu communities is a reminder of communal harmony that is deep rooted in the cultural milieu of the state.
The annual Hindu pilgrimage of the Amarnath yatra is the biggest and ever glaring example of the amity where old and young, men and women, etc all are hospitably treated with care and concern by the native Muslims and even carried on their shoulders towards the sacred place of cave through the difficult terrains and ways enroute to the cave.
In the town of Seer Hamdan, Anantnag, the legal heir of a deceased hindu Pandit namely Arzan Nath is a Muslim man namely Nissar Ahmad Wagay. Long ago, through the oral history of the people, have heard of him serving the former during ups and downs of life. Arzan Nath was a govt employee with no one to look after. Nissar Ahmad served him through the turbulent times and offered heart-catching services, which even a true descendent, could not offer. Nissar used to accompany Arzan Nath through thick and thin times of life. Having personally observed, both of them used to pay the dusk obeisance at the shrine of Hazrat Shahi Hamdan (R.A.). At the time of his death, it was none other than Nissar who performed the last services to the deceased.
Another Hindu Pandit Shadi Lal in the same town is a hope for the hopeless patients who turn up in large numbers at his Ayurvedic shop. The most important trait of the said person is that he cares and heals the patients of the whole South Kashmir. In other words, he has turned out to be a savior of the whole community. Come dawn, the people could be seen in large flocks outside his shop. People respect him out of reverence and reciprocate in great regard. Recently, after suffering from body disease, the final remedy to my ailment surfaced only after i took the herbal medicine of the pandit gee.
The biggest obstacle and roadblock for the cherishment of the ideal of communal harmony in India is the fanaticism and extremism of fringe elements of the society. Since, all religions preach the message of peace and harmony, there can be no way to justify the claims of the demeaning and demoralizing of whatsoever religious community a society carries on. The biggest issue of the current and contemporary times is to contain the fringe elements of the society and let the people live in whatsoever capacity they live to carry on the cog in the wheel of the life.
The Few reasons in the path of communal harmony are:- Egoism, Lack of vision in Education, Lack of discipline, Lack of Cooperation, Social disorder, Casteism, Violence, Immorality ,Lack of faith in true religious values, deficit of good leadership, etc.
Education can be exploited as a powerful tool against these threats in the path of Communal Harmony. On his return from South Africa, Gandhiji envisioned for a unity among different communities of India and did his best in capacity for the realization of the same.
In order to realise the goal of communal harmony, peace is the main pre-requisite and a necessary condition. Disharmony creates the forces of disarray and disruption, rendering harmony handicapped and ultimately towards a state of paralysis. To promote the ethic of communal harmony, it is imperative for all the stakeholders of the society to play a part in particular and work in sync for the realization of the same in general.
Youth as a main driving force and an asset of a nation can be the best ambassadors of peace and communal harmony. The only way to achieve that goal is the proper education of the youth across the spectrum of education spanning the whole level of education. This way youth can learn to make communal harmony as a way of living, rather than ethic in simpler terms. Besides, the govt of the state as well as the centre have a shared responsibility to promote communal harmony further.
Although, some ground work has been done, but, there are still miles to go before we sleep. The need of the hour is the further promotion of the communal harmony in the society. The recent publication of ‘Living in Harmony’ books for school going children by Oxford University Press (OUP) in India to foster values of peace and cooperation is a good attempt.
Also, the Social media and yellow journalism of the mainland India should try to cherish the instances of communitarian love and amity in Jammu and Kashmir. Instead of fomenting trouble to earn TRP’s and portrayal of the news which creates wedge in the bond of the society, the main urge should be to plead the cases of injustices and show a solidarity for the same. The problem of binary has to do away with.
Today, when the world is envisioning for the state of annihilation of crisis, the crisis in Kashmir takes a major sway with each passing day. The gory tales of widows, half-widows and orphans who have been rendered so after the loss of their dear ones has permeated the society deeply and created a multidimensional layer of unwithering pain and sorrow and a state of unabated alienation of the masses.
The question is not of the otherness of the other, but, of oneself in tandem with the other. Not a single day is devoid of pain, agony, and other tragedies. The question is the question of order. The major onus lies on the representatives of the people who represent the masses which have been rendered heart-broken and empty hoped. Let the seers of politics take on. The answer to all the problems can be cherished in unity within the broader perspectives of the humane approach by which peace can return to a treacherous path within the domain of the whole society. Government in J&K should understand and circumvent in Toto and try to dive from the static deficit of governance to good governance. After all, time in consonance with care serves as the best cosset.
Daisy Rockwell on translating
To communicate effectively, one must learn as many languages as possible. And if it is not possible to do that, one must ideally try to use translations to draw deeper connections with individuals across borders of language. Translations are an important part of intercultural awareness and understanding. In Literature too, translations help to make texts more accessible globally as well as increase understanding about culture from a global standpoint. I came across Daisy Rockwell on book influencer pages on Instagram where they spoke about her award winning translations. Being a sucker for travel and understanding diverse cultures, I knew I had to talk to Daisy about her experiences with languages and translation.
Daisy Rockwell is an award-winning translator of Hindi and Urdu literature, and artist, living in the United States. One of her recent translation works – “Tomb of Sand” has been nominated and awarded several literary prizes. In this interview, we take a closer look at her translations works.
What got you interested in translating Hindi and attracted you about the language?
I started learning Hindi in college because I loved learning languages and wanted to learn something totally unfamiliar to me. In graduate school, my mentors, AK Ramanujan and Colin P Masica encouraged me to try my hand at translation.
In many Indian elite schools, Hindi is not preferred by students and parents alike. What are your thoughts on that?
English is the global lingua franca, so many people around the world are eager to master it. But the attraction to English is also a relic of colonialism–that sense of insecurity that Indian languages are somehow not good enough. It’s not true, of course!
What is your favourite part of the book – ‘Tomb of Sand’?
Tomb of Sand is so rich and varied that I have many favourite sections. I love the part when the son, Bade, perches in a tree full of crows and remembers his mother’s saris. I also love the episode of the Serious Son. But really, it’s hard to pick.
Why did you choose ‘Tomb of Sand’ to translate from Hindi to English?
The Bangla translator Arunava Sinha approached me about the project, because Deborah Smith, founder of Tilted Axis Press in the UK, was keen to publish it. Arunava brought me and Geetanjali together.
How can we encourage more youth to speak and stay connected with local languages?
Well that I don’t know! I notice that many people have started reading Tomb of Sand and the original Hindi, Ret Samadhi, side by side, and I love that. I wonder if dual language publications would help people get excited about local languages.
What are other books you are translating or plan to translate in the future?
I am working on Channa, Krishna Sobti’s first novel that was never published until shortly before her death, and Rukogi Nahin, Radhika? by Usha Priyamvada.
What other languages intrigue you? How do you plan to further your interest in them professionally?
I don’t know if I will ever learn another language well enough to translate it. But during the pandemic I have been having great fun learning Korean using Duolingo and other online language learning apps.
What are some of your favourite books that you recommend to our readers?
I can’t resist recommending my own! The Women’s Courtyard, by Khadija Mastur, and Falling Walls, by Upendranath Ashk, both translated by me.
Namita Gokhale – The name behind Jaipur Literature Festival
A woman who wears many hats and an inspiration for writers across India, Namita Gokhale carries a vibrant persona of enthusiasm for art and ideas. A busy woman indeed with multiple projects to manage and juggle, Gokhale is best known as co-founder of the infamous Jaipur Literature Fest which attracts writers, readers and aspiring authors from across the world. Truly putting Jaipur on the world map and attracting many travellers to the well-deserved pink city, well known for palaces, forts, royalty and inspiration alike, Gokhale has added a fresh charm of literature to the city over the years. Now an intellectual hub, a melting pot for writers, Jaipur owes many a great thanks and gratitude to Gokhale for the reputation the lit fest has earned over the years.
As an aspiring author myself, co-incidentally I found myself in Jaipur while I was on a call with Namita Gokhale. Fascinated to be in her company on call and privileged to have my ideas heard by her, I couldn’t help but reflect on how the Lit Fest has transformed over the years. In this short interview, Gokhale reflects light on the Jaipur Literature Festival (JLF), authors at the fest, her personal favourite books and ideas on literature. Having inspired the youth of India with her ideas and impact, she continues to be humble about her experiences. It is every aspiring writer’s dream in India to attend and speak at the Jaipur Literature Festival, and it is Namita Gokhale who stands behind fuelling the dreams and sparking higher creativity among the youth of India. Before we even start the interview, I want to say – Thank You.
What inspired you to start Jaipur Literature Fest?
The Jaipur Literature Festival was set up by me and William Dalrymple, and so many others, in an effort to bring readers and writers from India and around the world to speak about their books and creative process. It was propelled and inspired by a love of literature.
How are the speakers for the fest chosen each year?
William and I draw up our short lists. Sanjoy Roy of Teamworks, the producers of the festival, shares his ideas and suggestions. Our diverse interests and perspectives provide the festival the 360 degree range and depth that gives it such a unique flavour and personality
How was the fest alive and active during times like the pandemic?
We began with a series of digital sessions titled ‘Brave New World’ – and added new sub-themes and editions, learning on the job as we went along. We have an enormous digital outreach, across continents and time bands, and our recent hybrid edition was a huge success both on line and on ground.
How can literary fests reach more people in the comfort of their homes?
Literary editions have already acquired the extra dimension of view-from-home …and they will become more immersive and participatory with the passage of time.
What was the response at the fest like this year?
The digital editions drew vast audiences. The on ground festival at Jaipur was a spectacular success and received an emotive response from writers and readers alike. Human contact is so vital to communication.
With apps like Audible, what is the future of the written word?
I believe in the future of the spoken word, which is such an intrinsic part of the narrative process. Audio brings the voice back to the word, adding an important sensory dimension to the text.
What was your personal favourite read recently?
I loved reading ‘Tomb of Sand’ – Daisy Rockwell’s vibrant English translation of Geetanjali Shree’s brilliant Hindi novel ‘Ret Samadhi’. It truly deserved its place in the international Booker shortlist.
Indonesia’s opportunity to maximize cultural identity through Indonesian Style Muslim Fashion
Indonesia is a country rich in cultural diversity, where the diversity of Indonesian culture is not only culture from the aspect of dance and music, but Indonesia is also a country rich in creativity in the field of industrial art, especially industrial fashion through Muslim fashion combined with clothing patterns that introduce Indonesian culture. This can be proven by Indonesia being targeted as the center of the global halal industry through Muslim fashion products which are potential commodities for the international market (Susilawati, 2021, #). Where the patterns given on the clothes are an Indonesian art that not only has values in appearance, but batik also has beauty on the spiritual side which through the patterns formed in local pattern cloth, it also has deep philosophical meaning through its decoration. Some of the factors that influence the formation of the Indonesian style include geographical location, nature, regional livelihoods, beliefs, and customs in an area, as well as the surrounding natural conditions including flora and fauna. Indonesia’s excellence in the art of the Muslim fashion industry through Indonesian patterns can be an opportunity for Indonesia to be maximized. According to the Indonesian Stock Exchange channel, the Vice President of Indonesia, Ma’ruf Amin at the Road to Jakarta Muslim Fashion Week event in 2022, explained that Indonesian Muslim fashion currently reflects the cultural diversity of the archipelago (Mufrida, 2022). Indonesian Muslim clothing has its own uniqueness in the patterns that are in Muslim clothing.
Where this Indonesian Muslim dress still follows the rules of Muslim fashion, but the clothes show that the style and uniqueness of Muslim clothing are different in each region of Indonesia. This shows that this cultural wealth provides a great opportunity for Indonesia to become the creator of Muslim fashion trends in the world. through Indonesia’s innovation in creating clothing motifs in Muslim fashion. The world of fashion has a huge potential to be able to move the community’s economy (Kawilarang, 2014). The creative resources and abundant cultural heritage, a large population rich in innovation can be a potential for Indonesia to become a world fashion center, especially for Muslim fashion. Because at this time the Muslim fashion world continues to develop with the emergence of many Hijabers communities so that there are many Muslim fashion festivals, bazaars, and Muslim shows in the world. This shows that Indonesia must maximize its potential in introducing the nation’s identity through the patterns that are in every Indonesian fashion, where these patterns can be an inspiration to the world through the beauty of Indonesian patterns that are displayed. To Improve Indonesian Muslim fashion requires a lot of involvement in participating to contribute to improving Muslim fashion trends. Not only a designer, in improving Indonesian Muslim fashion, also needs the involvement of other actors who can provide education, mentoring, capital, and marketing to introduce the importance of producing Indonesian fashion with an Indonesian style. Due to the absence of education, mentoring, capital, and marketing, people who are experts in fashion will reduce interest in producing Indonesian-style Muslim fashion, which they prefer to produce more modern clothes without highlighting Indonesian patterns on the clothes. In addition, overseas institutions, through Indonesian diaspora agencies abroad, participate in promoting Indonesian fashion. The promotion of Indonesian patterns through Muslim clothing, it can be an indirect Indonesian communication medium to convey the richness of Indonesian cultural identity through the patterns in every Muslim clothing that is produced. Improving and maximizing the Indonesian Muslim fashion industry sector, which is currently the world’s concern, it can be one of the contributors to the national economy, creating jobs, and building a culture-based national economic independence.
Because Indonesia is rich in cultural heritage, and this cultural heritage needs to be maintained so that Indonesia does not lose its original identity. This is because in the era of globalization the identity and characteristics of Indonesian culture are declining. Due to the many modern influences and leaving the Indonesian culture behind. Because the root of Indonesian identity is the cultural wealth that has been owned since the first. Therefore, by increasing the production of Indonesian-style Muslim fashion, it can help Indonesia so that Indonesian culture can continue to be seen and felt by many people through clothing. The existence of this Indonesian-style Muslim fashion, it can indirectly help the role of the state in creating a good image of the country abroad. Because the face-to-face strategy in conveying the image of Indonesia through international forums is not enough. However, other strategies are needed to create Indonesian public diplomacy as an indirect strategy for Indonesia by enhancing the image of Indonesia’s identity that is sustainable, and long-term. Through Muslim fashion, the Indonesian style can be a good choice that can contribute to promoting and introducing Indonesian identity not only in the country but abroad as well.
The existence of international community knowledge of Indonesian culture and interest in Indonesian-style Muslim fashion trends, not only has a positive impact on the Indonesian economy but also has a positive impact on the existence of Indonesian cultural heritage so that it can be recognized and become an Indonesian strategy for branding a country through the beauty of the Indonesian style in Muslim fashion which is promoted and introduced by the international community. Therefore, by continuing to improve Muslim fashion through Indonesian styles, this can be an opportunity for Indonesia that can be carried out consistently and can become an Indonesian strategy where this strategy will have a good impact on various aspects including the economic aspect, increasing the identity of a country. country, and create a good image of Indonesia. Which patterns are found in Indonesian Muslim fashion, not just ordinary patterns, but Indonesian patterns have their own meanings that come from various regions in Indonesia. Therefore, Indonesia is needed to maximize this opportunity to maintain a cultural heritage that can become an Indonesian identity abroad.
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