Composite Culture in Mumbai

Composite Culture in Mumbai
Internship Project
(October- November 2014)
Supported by Heinrich Boll Foundation
CENTRE FOR STUDY OF SOCIETY AND SECULARISM
602 & 603, Silver Star, Behind BEST Bus Depo,
Santacruz (E), Mumbai:- 400 055.
E-mail: csss@mtnl.net.in
Website: www.csss-isla.com
Tel. 91-22-26149668, 26102089
Fax: 91-22- 26100712
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About the Internship
The Centre for Study of Society and Secularism has been organizing internship programmes for groups
of college students and other young social activists each year. The main purpose of the internship is to
sensitize the youth to social realities and to provide a deeper understanding of the issues. About 20
participants were chosen for the internship programme for the year 2014 by inviting interested candidates
from various colleges. The internship programme lasted for 15 days commencing from 20th October and
ending on the 9th November.
Mumbai is a culturally diverse city with people from different communities and different religions
residing in the city. But the sad fact is that the minority communities are being marginalized and
discriminated and this is weakening the democratic and secular values of the country. The main purpose
of the internship programme of 2014 was to introduce the youth to diversity and culture of Mumbai in its
various forms. In order to strengthen their perspectives on this issue the students had sessions with
eminent scholars and activists like Ram Puniyani, Rohini Hensman, Sandeep Pendse etc. At the same
time there were visits to different places in Mumbai which reflected its composite culture. Films were
also screened followed by discussions for introducing different point of views.
The main objectives of the internship were as follows:
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To introduce the interns to the diversity and culture in Mumbai
To make the interns appreciate the cultural diversity
To make the interns understand the role diversity plays in attaining democracy.
To show the interns how diversity helps strengthen secularism
To find out various threats to diversity in Mumbai.
The following students participated in the internship programme:
1. Simran Bhalla
2. Kushboo Shah
3. Dilip Unnikrishnan
4. Angel Gnana Prakasam
5. Akshay Marathe
6. Akshay Shetty
7. Radhika Nabar
8. Jatan Gogri
9. Soumya Agrawal
10. Nishe Sah
11. Shraddha Patel
12. Nandita Seshadri
13. Rachel D’Silva
14. Teresa John Raj
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15. Prerana Patel
16. Ritika Ramasuri
17. Oshin Rao
18. Vinay Nair
19. Amina Bambotia
20. Ayesha Sayed
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Background
Mumbai, earlier known as Bombay, a cosmopolitan metropolis is the largest city in India and the capital
of the state of Maharashtra. Mumbai was originally an amalgamation of seven islands on the Konkan
coastline. The name Bombay, which meant 'Good bay', was given to these islands by the Portuguese.
Initially, these islands were ruled by the Hindu dynasties and the Muslims, and were later gifted to
Charles II as dowry when he got married to Princess Catherine de Braganza of Portugal in 1661.
Followed by this, in 1668, Bombay was given to the East India Company under which it began to emerge
as a trade center. In the 19th century, Bombay underwent economic and educational development. After
the attainment of India’s independence, Bombay became the capital of Maharashtra and was renamed
Mumbai in 1996.
Mumbai is the commercial capital of India and is one of the predominant port cities in the country. It is
one the world’s top ten centres of commerce in terms of global financial flow. The city is a home to
India’s Hindi (Bollywood) and Marathi film and television industry.
The culture of this metro city is a blend of cuisines, languages, food, fine-arts, cinema and festivals. The
city residents, often called as ‘Mumbaikars’, lead a very fast paced life and spend significant time of
their lives commuting from one place to the other. Mumbai promises a high- adrenaline, foot tapping,
and diverse city life to all inhabitants.
Geography
Mumbai is located on Salsette Island which lies at the mouth of Ulhas River off the western coast of India in the
coastal region known as the Konkan. Most of the city is located at the sea level. The northern part of Mumbai is
hilly and the highest point of the city is at 450 meters (1,450 feet). Mumbai covers a total area of 468 km.
Three lakes are located within the metropolitan limits: the Tulsi Lake, Vihar Lake and the Powai Lake. The
coastline of the city is indented with numerous creeks and bays. On the eastern coast, large mangrove swamps rich
in biodiversity occupy most of the region.
Soil cover in the city region is mainly sandy due to its nearness to the sea. In the suburbs the soil cover is largely
alluvial and loamy. Mumbai lies on a seismically active zone due to the presence of three fault lines in the vicinity.
The area is classified as a Zone III region, which means an earthquake of magnitude of up to 6.5 can be expected.
Climate
Mumbai generally has humid weather, which is influenced by its proximity to Arabian Sea. The month of
May is the warmest month in Mumbai wherein the temperature lies between 32 degree Celsius and 40
degree Celsius. Mumbai is coolest in the month of January when the maximum temperature recorded is
around 24 degree Celsius, and the minimum is 18 degree Celsius. Due to the moderating effect of the sea,
the city of Mumbai experiences less variety of seasons. The main three seasons- summer, winter and
monsoon exist in Mumbai. The monsoon months are June to September that record a total rainfall of
1800 mm in Mumbai. The months of November to February seea fall in humidity and temperature. The
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weather is dry and cool, and the temperature falls down to 10 degree Celsius. The months of March and
October are warm to some extent.
Economy
Mumbai accounts for more than 6.16% of India's economy contributing to 10% of factory employment,
30% of income tax collections, 60% of customs duty collections, 20% of central excise tax collections,
40% of foreign trade and rupees 40,000 crore (US $10 billion) in corporate taxes to the Indian economy.
Headquarters of a number of Indian financial institutions such as the Bombay Stock Exchange, Reserve
Bank of India, National Stock Exchange, the Mint, as well as many Indian companies such as the Tata
Group, Essel Group and Reliance Industries are located in Mumbai. Various foreign establishments also
have their branches in Mumbai. Mumbai is the world's 29th largest city in terms of GDP. Mumbai was
ranked among the fastest cities in India for business startup in 2009.
Culture
Mumbai's culture is a blend of traditional festivals, food, music and theatres. The city has a cosmopolitan
and diverse lifestyle with a variety of food, entertainment and night life. This unique blend of cultures is
due to the migration of people from all over India since the British period.
Mumbai is the birthplace of Indian cinema and the oldest film broadcast took place in the early 20th
century. The Mumbai International Film Festival and the Filmfare Awards are held in Mumbai.
Contemporary art is displayed in both government-funded art spaces like the Jehangir Art Gallery and
the National Gallery of Modern Art and other private commercial galleries. The Asiatic Society of
Bombay, build in 1833 is one of the oldest public libraries in the city.The Chhatrapati Shivaji Maharaj
Vastu Sangrahalaya (formerly The Prince of Wales Museum) is a renowned museum in South
Mumbai which consists of rare ancient exhibits of Indian history.
The rich literary traditions of the city have been highlighted internationally by Booker
Prize winners Salman Rushdie, Aravind Adiga. Marathi literature has been modernized in the works of
Mumbai based authors such as Mohan Apte, Anant Kanekar, and Gangadhar Gadgil, and is promoted
through the Sahitya Akademi Award.
Mumbai residents celebrate both Western and Indian festivals. Some of these festivals include
Diwali, Holi, Eid, Christmas, Navratri, Good Friday, Dussera, Moharram, Ganesh Chaturthi, Durga
Puja and MahaShivratri.
The Kala Ghoda Arts Festival is an exhibition that comprises of works of artists in the fields of music,
dance, theatre, and films. Bandra Fair is a weeklong annual fair to celebrate the Nativity of Mary, mother
of Jesus.
The Banganga Festival is a two-day music festival, held annually in the month of January. The Elephanta
Festival is celebrated every February on the Elephanta Islands is dedicated to classical Indian dance and
music and attracts performers from across the country. Maharashtra Day is observed on 1st May to
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celebrate the formation of Maharashtra state on 1 May 1960 and Gudi Padwa is the New Year's Day for
Marathi people.
Methodology
This is a report on the methodology adopted for the 15-day internship programme initiated by the Centre
for Study of Society and Secularism with the objective of introducing the youth to the nature of diversity
and composite culture of Mumbai. Twenty college students from Mumbai, in the age group 17-22, were
chosen to be a part of the internship. During the course of the internship, a resource person was invited in
the first half of each day for helping the interns to get a perspective on one theme related to the syncretic
culture of Mumbai. In the second half, field visits were organized to complement the knowledge of
composite culture acquired from the lecture sessions. The knowledge acquired from the field visits were
based on unobtrusive first hand observations of the community performance and oral history received
through interviews. The field visits to specific minority communities were oriented towards sensitizing
the interns on the role and challenges of minorities in maintaining the syncretic culture of Mumbai. The
internship experience was punctuated with film screenings and theatre workshops. Throughout the
programme, Ms. Neha Dhabade and Mr. Mohammad Khan performed the role of advisors and guided the
interns. The findings and analysis at the completion of the internship have been cumulatively presented in
this report further under the note on challenges to diversity in Mumbai.
The lecture sessions were delivered & moderated by eminent scholars and activists from diverse
backgrounds. The first session introduced the interns to the concept of culture, identities and their various
facets. Resource persons, Irfan Engineer and ShamaDalwai, gave a general orientation about specific
identities that form a part of the larger discourse on secularism and composite culture. This was followed
by a field visit to study the cultural landscape of Matunga, shaped by the presence of the South Indian
population and the socio-economic shifts leading to a certain demographic change.
The second session comprised of a discussion, moderated by Irfan Engineer and Dr. Sandhya Mhatre, on
understanding culture in Mumbai and the threat of communalism its composite culture. The interns then
visited the Koliwada of Gorai in the second half of the day.
In the third session, Sandeep Pendse, labour rights researcher and activist from Mumbai, addressed the
interns on the topic of linguistic diversity in Mumbai. This was followed by a visit to the office of
Bhartiya Muslim MahilaAndolan (BMMA) in Bandra (E). The interns interacted with Khatoon Shaikh,
the founder of Mahila Shakti Mandal (MSM). Mahila Shakti Mandal is a community affiliate of BMMA
and provides legal aid & counseling service to victims of domestic injustice. The interns learned about
the difficulties endured by Khatoon Shaikh at the inception of MSM, the relentless activism for justice
pursued by the members and victims, a few case studies and the need to codify Muslim family law to
protect the rights of Muslim women in the country.
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Professor Ranu Jain from the Tata Institute of Social Sciences presided over the fourth session dedicated
to understanding ghettoization in Mumbai. This was followed by a visit to a Dalit basti in Golibar,
Santacruz. There, the interns interacted with a young Dalit student activist, AmitJadhav, who spoke about
the achievements and contemporary challenges of the Dalit identity.
The fifth session commenced with the evocation of Kabir - an iconic figure in the discourse of spirituality
and secularism in India – as renowned Hindustani classical vocalist, Dr. Neela Bhagwat, interpreted the
classical rendition of Moko Kahan Dhoondey Rey Bandey, Main Toh Tere Paas Rey. Known for her
Gandhian and feminist approach to life, Neelajee spoke about how her influences have shaped her music.
The interns visited Mani Bhavan – a museum and library that documents the life of Mahatma Gandhi.
This was complemented by a visit to Chor Bazar, where the interns got to the first-hand experience of
Muharram as performed by the Shia and Bori Muslim communities residing in the area.
In the sixth session, the interns interacted with Maulana Arif Umri to understand Islam in modern India,
its myths and biases. The field visit was conducted in the suburb of Mumbra. Following the riots of 1992,
Mumbra witnessed the influx of riot hit Muslims who fled Mumbai. The interns spoke to the residents
there, and representatives of a Mumbra based NGO that works for women’s rights – Awaz-e-Niswaan.
This field visit helped the students to consolidate their understanding of ghettoiation and culture acquired
from Professor Ranu Jain’s lecture.
Filmmaker Saeed Akhtar Mirza was invited to interact with the students in the seventh session of the
internship. Saeed Akhtar Mirza is also a professor at the Film and Technology Institute of India, Pune.
He spoke to the students about his life experiences that influenced his work as a filmmaker. The second
half of the day had organized field visits to Mahim Church, Mahim Dargah, Museum of the Samyukta
Maharashtra Movement and the Dadar flower market.
In the seventh session, Sri Lankan journalist – Rohini Hensman – spoke to the interns about her
experience covering the conflicts in Sri Lanka, internal displacement, political problems, issues of
identity, etc. The field visit was held at one of the RSS (Rashtriya Swayamsevak Sangh) headquarters in
Santacruz. The RSS is a radical right wing organization in India that upholds the interest of the Hindu
majority.
The eight sessions was conducted by Ram Puniyani. Mr. Puniyani debunked the myths surrounding the
history of India as propagated by communal forces in the country. This session was followed by a visit to
the Buddhist Pagoda in Borivali.
In the ninth session, the interns had a freewheeling conversation with Rohini Hensman on the importance
of secularism. Later, the interns met with the public relations officer at the Bombay Parsi Panchayat to
get a better understanding of Parsi history and culture.
The tenth day was reserved for a field trip to Haji Malang. Haji Malang is 300 year old shrine located on
hill in Thane-Raigadh district where Baba Abdur Rehman Malang was buried. The shrine is being looked
after by a Hindu Brahmin family.
The eleventh day welcomed performances by Kabeera Group along with an open mic session for the
interns. The interns went to a Sikh Gurudwara and ISKON temple as part of the field visit.
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On the twelfth day, the interns watched Ram Ke Naam, a film by Anand Patwardhan. Ram KeNaam, or
In the Name of God, looks back at the campaign spearheaded by L.K. Advani and the Vishwa Hindu
Parishad for the demolition of Babri Masjid in 1992. The film analyses the motives of militant Hindu
extremism and the need for secular forces to combat religious intolerance. The interns visited the Shaar
Hashmaaim synagogue in Thane. The priest in charge spoke to the interns about the Jewish community
in India.
In the final session of the internship, the students made presentations on all the learnings acquired during
the course of the internship. The students were presented with certificates for their contribution to the
success of the programme.
Thematic Reports
Cosmopolitan Community
(By Jatan Gogri, Oshin Rao, Prerna Patel and RadhikaNabar)
The main purpose of this internship was to introduce us, the youth, to diversity and composite culture in
Mumbai and it turn, be tolerant individuals who are able to appreciate and promote diversity. Enriching
input sessions from some highly respected academicians, complemented by field visits has enabled us to
analyze and understand a community's dilemma in a pragmatic manner. This group report attempts to
focus on various communities (locations) we visited during our internship at CSSS. The word
'Community' can be defined “as a social unit of any size that shares common values.” A more broad
definition which incorporates all the different forms of community is "a group or network of persons who
are connected (objectively) to each other by relatively durable social relations that extend beyond
immediate genealogical ties, and who mutually define that relationship (subjectively) as important to
their social identity and social practice." The most crucial factor binding people together, in the long
term, is still a highly debated topic, demanding rigorous study of various communities around the world.
Due to limited exposure, we have looked upon more explicit distinguishing factors such as:
Demographics, Economic status of the individuals, Political scenario, Linguistic differences, Inclination
and attitude towards Religion, Degree of women empowerment. We have also tried to highlight diversity
and segregation within a particular community. We would like to thank our mentors: Dr. Irfan Engineer,
Ms. Neha Dabhade and Mr. Mohammed Khan, who have their unconditional support throughout the
internship :) Moreover, we owe to all those Mumbaikars, who knowingly, unknowingly propelled us
forward in our journey to a build a secular society we all deserve!
All through Mumbai there is a distinct segregation of population on basis of community. The
distinguishable factor aiding to formation of community can be varied. It is observed that all though
Mumbai prominent factor leading to segregation of population is religion, which has led to formation of
culture pockets and ghettos such as Mumbra. Then there is segregation on basis of linguistic
diversitywhich is less rampant but none the less worth mentioning. Examples of this could be the Dadar,
Parel area with predominant Marathi speaking population or Ghatkopar which is a Gujrati-Marathi
dominant area. Then there is bifurcation for occupation or economic status. Such division can be seen in
case of koliwadas where pockets are formed for occupational purposes, also the Dalit basti where people
from various faiths cohabit in the same slum due to similar economic status. Though there are exceptions
to all the above and the rapid development of Mumbai has contributed to our prided cosmopolitan culture
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yet these divides are visible in the society.
Gorai Koliwada
The Koliwada that we visited in Gorai was a predominant Christian Koliwada. Majority of the population
was Roman Catholic. They are one of the oldest inhabitants of Mumbai. They have been living there
since the past 500 years and have always practiced the same occupation. Almost all residing there had
fishing as the chief source of livelihood. The local language spoken was Marathi. The lifestyle was
extremely simple. There weren't many sources of entertainment apart from the television and hence the
community was well connected. Fishing occupation is seasonal. During the peak season men go fishing
almost every day, but during off seasons due to no catch men are at home for fortnights or even months.
Initially fishing was carried out on individual basis where each fisherman fished in his wooden boat. But
now, due to mechanization of boats and shipping equipment, fishing is done on collective bases. The cost
of ship is in lakhs and an individual Koli cannot afford it. Hence they form cooperatives, pool in capital
to buy technologically advanced equipment and conduct fishing collectively. The profit share is also
collective. The sale is mediated by middle men, which is unfavorable to these fishermen due to
corruption. Women also participate in earning. They process the fish, produce dry and salted fish. There
is division of labour between men and women. The Koli children are being educated. Fishing being an
uncertain occupation, fishermen want their children to grow and take up better jobs. Of all the people we
interacted with none want their children to continue with fishing. There is a lot of inter community unity
and harmony. People spend a lot of time together. Christmas is the prime festival. Sea food and rice is the
staple diet.
Broadly there is a bifurcation between the fishermen community of Mumbai. There are two clans on the
bases of occupation-the ‘Agris’ and the’ Kolis’. The Agris are the people who make salt. They have huge
acers of land for saltpans. Nowadays the Agris have become very rich by selling their lands. The Kolis
are the fishermen who depend on fishing. Global warming has affected fishing industry on a large scale.
The catch of fish per year has reduced almost by 50 percent. Incidences like oil spills, effluent release
directly impact the livelihood of these people. Effluent release is a problem as many industries have
come up on the coasts in the past few decades.
On an average the people didn’t seem quite satisfied by the government. They said development should
be more people centric and not just a growth figure. Better sanitation, infrastructure, good schools and
healthcare were their primary requirements. Rampant corruption has impact on the lives of every citizen
and these Koli people are no different. The government provides financial aid as loans and subsidies for
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fishing equipment but it is very nominal and insufficient. Also modern means of fishing such as fish
farming, pisciculture should be brought in by the government, and also educating the people about these
techniques would make direct impact in improving the livelihood and standard of living of these people.
Mumbra
Mumbra is a town and suburb of Thane district, in the state of Maharashtra. Popularly known for its
Muslim predominance, Mumbra can classify as a ghetto. After the 1992 Bombay Riots a lot of Muslims
migrated to this area. The current population of Mumbra is 12 lakhs.
We were very fortunate to be oriented by Dr. Rano Jain who has done extensive research in this area as
well as the inputs received from Awaz-e-niswah. We got to know that people living in Mumbra face a lot
of negative discrimination due to the unfair stigmatization of this area. Due to the Shah Bano case The
Ishrat Jahan case this area has been in the light of media. People living here face extreme difficulty in
getting jobs outside Mumbra. There is also a lot of trouble while procuring loans from banks outside
Mumbra. Hence families prefer their children to work in Mumbra itself and not venture out of the area.
This creates a mobility restriction. There is a constant presence of police which is intensified during
festivals or crisis. There are only two municipal schools which are substandard and there is no Municipal
hospital in Mumbra. People have to travel to the next station Kalwa for medical aid. Private schools and
Hospitals are available but they are expensive and way out of the reach of the lower income people. The
transport is limited, buses and trains are few. Hence auto rickshaws are more prevalent.
There is also a gender bias in the society. Women education is not prevalent. Society is heavily
patriarchal .Families prefer their daughters to stay at home and more stress is on the education of the son.
NGOs like Awaz-e-niswah are working towards providing women assistance (as in counseling) as well
as opportunities to study. Almost all women were seen wearing burquas but the men wore shirts and
pants. As observed from the dialogue in Awaz-e-Niswah, there is also restriction on the mobility of
women. This indicates an extremely conservative society, though such claims cannot be generalized.
Within the community there was a rich poor divide. It was seen that the facilities and the infrastructure
was significantly better in the areas where the rich resided. Hence society is segregated due to economic
status. Also there was an inter community hierarchy between Shia, Sunni and the Bohra Muslims. The
Bohras prefer keeping to themselves and not mixing with Shias and Sunnis. This has led to formation of
sectorial pockets within the community.
Jitendra Awhad from NCP is the MLA of that area. People were quite satisfied with his work in that area,
though the youth is skeptical. The people we interacted with are happy with the development brought
about by Mr. Awhad but they were ladies and old people with limited exposure. They compared the
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current state of Mumbra to what it was ten years ago and not to Mumbai. The infrastructural development
in the past decade has led to better roads, but this is nominal. The overall infrastructure of Mumbra is not
enough. It ought to be a lot more than what it is. People are skeptical about the new Modi government.
There is an existential crisis amongst the community, but there is hope. The common problem faced by
people is the same anywhere. If this government can manage to bring accountability within governance
and guarantee to uphold the constitutional values of secularism and not discriminate it would have the
full support of people.
(By Radhika Nabar)
Dalit community (By Jatan Gogri)
The main purpose of this internship was to introduce us, the youth, to diversity and composite culture in
Mumbai. Our study would have certainly been unbiased and incomplete without a (brief) examination of
16.6 percent of India's population; of the Hrijans/ Dalit. Until our visit to the “Dalit Basti” and an
enriching input session from Dr. Sandhya Mahtre, we were unable to internalize the dilemmas faced by
the dalits, hence unable to appreciate importance of 'reservation.'
Al though, we defined the area we visited on the October 28 as “Dalit Basti” nearly 25% of its population
consisted of those who were not Dalits (which also includes Brahamins) The community was established
in 1942, with original inhabitants being Hindus, followed by the Muslims in the late 1960s. According to
the 2011 census, the area population touches to 8000, which includes Hindus, Muslims, Buddhists,
Christians and even Jains. The diversity within the area is made much more apparent owing to the mutual
existence of various worshiping places: Temple at Shivaji Chowk, Mosque, Buddha Vihar and a Church.
Internal harmony is highly subjective and qualitative, but resorting to our observation; although various
festivals are celebrated and enjoyed together, the area is divided into tiny pockets which are inhabited by
people of same the religion, as well as social status/caste. With further investigation, we were informed
that communal fights (which forced police intervention) were not uncommon prior 2005. Financial
constraint seems to be the primary factor tying people together. What surprised us more, were the caste
distinctions even among the dalits and how that separated them. For instance, Balmikis have described
Jatavs as oppressors of the poorer. Balmikis and Pasis in the 1990s refused to support the BSP, claiming
it was a 'Chamar Party' ironically; this caste distinction existed even among the followers of Dr.
Ambedkar, whose philosophy was based on 'all dalits being equal.' Inter caste marriage has been
grudgingly accepted over time, however, lover of a lower caste still faces a tough time! Getting to the
economics, a dalit earning less than Rs. 60,000 annually is considered to be poor and entitled to special
benefits; this is a highly unrealistic bound for poverty for anyone living in an urban area. This is what
makes reservation even more necessary. Reservation in PSUs will guarantee financial security.
Reservation in educational institutes will raise their earning potential and make them independent over
time. In our opinion, reservation is necessary to overcome the terrible consequences owing to centuries of
suppression. A high percentage of the population (including the youth) works for the BMC. However,
due to 'peti case' youth are generally handed over the job their family members indulged in, and not what
they deserved based on their educational qualifications or merit. Finding employment in the private
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sector, even for students with good grades, is a tough process mainly due to their formal education taking
place is vernacular medium. However, trends seem to be changing and thankfully improving, parents are
ensuring their English-medium education for their children, plus sending them to institutes that work on
polishing students' language skills. Poor sanitation/hygiene, inadequate medical facilities is a clear
indication that the area has been ignored by the previous (shiv sena) MLA and this could be one of the
reason for his failure to come back to power. Locals claim that the current MP (who has been in power
for more 6 months now) has failed to visit the area even after repeated requests to improve sanitation, by
upgrading the toilets. Hence, the community does not have any political hero, unlike Jeetendra Awhaad,
in Mumbra.
Caste system and division still exists even among the dalits. Something Dr. Ambedkar highly despised. It
is a great pleasure to see people of different religions and community to play, eat and stay together;
however, is it forcefully or out of a genuine interest to be labeled different, yet live together?
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Architecture
(By Simran Bhalla, Soumya Agarwal, Ayesha Saeed and Angel G.)
Mumbai is a diverse city, there is diversity not only in its culture but also in its architecture. You
stroll around the lanes of south Mumbai you get to experience the Victorian gothic structures and
in middle of them you have various other culture which is influencing the architecture of the city.
Given below are some of the diverse architectural structures-
Jewish Architecture
Synagogue architecture:Synagogue architecture often follows styles bin vogue at the place and time of construction.
There is no set blueprint for synagogue and the architectural shapes and interior designs of
synagogues vary greatly. The Hebrew word for Synagogue is “bethha-knessset”- house of
assembly. The Synagogue lies at the very centre of communal life. Elements constituting a
synagogue are:
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The “aron ha-kodesh”-‘holy ark’ or niche in the eastern wall, containing the Torah
Scrolls
The “amud’- prayer desk,facing the ark
The “bima”-the pulpit from where the Torah is read.
Modern architects like Moshe Safdie and Frank Lloyd Wright revolutionized synagogue design.
Shaar Hashmaaim-“Gate of Heaven Synagogue”(Thane, India):
The Bene-Israel’s are the most ancient Jewish Community in India who have lived in harmony
with their Indian neighbours and have freely professed and practiced their religion.
Establishment- laid on 26 March 1878 and completed on 29 December 1879 and dedicated and
consecrated on December 30 1871 during the festival of Chanuka. In December 1999, the
synagogue celebrated 120 yrs and embarked on renovating and beautifying the Synagogue.
The door of the Synagogue is towards the west, the Ark is at the eastern end and the almemar
placed almost at the centre of the building, the space on either side devoted to men and women
have a separate gallery.
The ceiling of the synagogue is adorned with beautiful chandeliers and intricate design is also
seen to some extent.
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Contribution of Jews in the architecture of Mumbai:
Jews have contributed immensely in the field of architecture in Mumbai.’Nariman House’,home
to Chabad house, a Jewish outreach centre in Mumbai has been describedas the epicentre of the
Jewish Community. The Centre had an educational Centre, a synagogue offered drug prevention
services and a hostel.
Mumbai houses man Jews and also stations infrastructure that dates back to more than 2000
years .To promote Jewish history, the Kala Ghoda Arts Festival conducted a Jewish heritage
walk in the city.
The Magen David Synagogue in Mumbai is built due to the efforts and enterprise of the Sasson
family. It’s notable for its gothic character lent by the four frontal pillars and towers over all the
other buildings.
The Kenesth Eliyahoo Synagogue near the Jehangir Art Gallery, Mumbai, is painted in beautiful
light aquamarine blue and the structure comprises of two floors.
Pagoda
Inaugurated by Pratibha Patil, the then President of India on 8th February, 2009
Built out of gratitude to the Buddha he shape of the pagoda is a copy of the Shwedagon
Pagoda in Yangon, Myanmar. The style of architecture is Burmese. It was built combining
ancient Indian and modern technology to enable it to last for a thousand years. It is one of the
largest dome structures without any supporting pillars. The entrance to the pagoda is huge and
there’s a series of steps leading one to the higher storeys. The first stop is information desk
where pamphlets explaining the vision with which the pagoda was made and how far it has come
in fulfilling those expectations are given.
The second storey has one huge hall (the famed dome structure). It has self-supporting blocks
that interlock to form the dome. A smaller hall next to the main building is used for 10 minute
workshops that teach people the right breathing techniques. There are other ways leading to the
residential areas which are separate for men and women and restricted to the residential visitors.
The pagoda is a striking red and gold. Though some people seem to like it, it may also be
considered gaudy and too ‘in-the-eye’ for others. The Pagoda has an extremely good sanitation
system from the point of view of a guide there. There is a spacious cafeteria where visitors from
all castes and communities eat together.
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The various landings on the steps have interesting additions like a platform consisting of a huge
gong. On the second storey there are also five statues of the Buddha next to the meditation halls.
These are complimented by a formation of water-holding step-like structures.
While going to the bottom the souvenirs shop is placed strategically opposite the information
desk in such a way that one has to pass through it before exiting the pagoda campus.
The roads leading to the pagoda are decently made though they are slightly narrow. It is close to
Borivali and hence easily accessible. It is located very close to two theme parks and hence these
roads have a steady stream of visitors even though a first glance of the area brings to mind a
developing village.
The overall beauty of the pagoda is enhanced by the beautiful sun throwing soft rays over the
green and brown fields below.
The Buddha Vihar Basti
Located in Santacruz, it shelters a number of Dalits and other backward classes. There is also a
population of Muslims staying there. However, a bifurcation is noted as the Muslims are at one
end of the slums while the Dalits are at one end. Quite a few people here practice Buddhism and
are lovers of Dr. Babasaheb Ambedkar. They strongly support reservation and believe it is
needed if progress in these communities is to be made.
Garbage and sewage is only one of the many issues here. The houses are at the most two
storeyed. Most of them do not have enough space for toilets. Hence, there are common toilets for
everyone. These are disturbingly bad, almost inhumane. Floods are a common sight in the
monsoon and the water swells up to engulf the floors of the slum dwellers. This makes diseases
and illnesses go rampant during the monsoon. Health care is a major concern for these people as
the closest hospitals are privately owned and are beyond the means of the residents and the
government hospitals are far and few.
Electricity however isn’t an issue here. The temple and mosque, even though not next to each
other, are located quite close to each other. People even if segmented area-wise seem to bear no
ill feelings towards the other community. On the contrary, they share a sense of solidarity as both
have the same kind of problems.
This area legally belongs to the Ministry of Defense, Government of India. Hence, the residents
also share a fear of being evicted at short notice. According to the dwellers of the area, the
Ministry of Defense has now set up a guest house there, one of the intentions of which is to stop
what is seen as encroachment. A peep into the grounds of the guest house shows a stark contrast
to the slum area, a way of life so different divided only by a brick wall, literally but somehow
also metaphorically.
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Mumbra
It is a town which formed as a Mughal outpost in early 17th century which guards the entry point
towards Kalyan fort, converted into a bustling shipbuilding industry at retibunder in 17th
century, famous for its unique sand boats and fast sail boats.
After the 1992 communal riots Muslims living in Mumbai migrated to the village of Mumbra
since it was one of the few places close to Mumbai that offered them a safe sanctuary. However
over time government strategies and underlying forces within the system have promoted its
transformation into a ghetto.
The region in and around Mumbra has an endless list of civic problems and most people living
there are of the financially backward classes. Hence, their houses, places of worship and other
structures are not well built. Quite a few of them do not have the required paperwork and hence,
are illegal.
The houses were two storeyed with no proper sanitation facilities as far as garbage disposal is
concerned. However, most houses do have toilets. Load shedding twice a day for an hour is a
daily occurrence. There is a very poorly organized system for water distribution. The main roads
are quite well maintained but the internal lanes are not well connected and are poorly built. This
adversely affects transport which is a major area for development.
The residents have no parking spaces due to which they either do not buy vehicles or park them
on the main roads which cause traffic problems and loss of vehicle parts due to theft and other
crimes. The lanes where two wheelers can enter have unnecessary hindrances put by the antisocial elements that have political influences. The progress isn’t almost stagnant only because
the general population is not very progressive, but also because the crab mentality pulls people
down.
Hospitals are expensive since corporate own them; the only hope is a government hospital that is
currently in the process of being built. As of now, the closest TMC hospital is in Kalva. There
are barely any secondary schools that are run by the government there and the private schools are
beyond the means of quite a few people in this area. This promotes a high drop-out rate after the
7th grade. The lack of gardens, grounds, libraries and recreational areas makes life monotonous
and closed for most people. Their only solace then, becomes the idiot box which further stops
intellectual progression
Mani Bhavan
The poignant little house, called Mani Bhavan, where Mahatma Gandhi stayed during his visits
to Mumbai showcases his journey beginning from his birth and follows his legacy to this day.
The exhibits there include letters, photographic records of his life, dioramas and many other
original documents. The mansion belonged to Revashankar Jagjeevan Jhaveri and the Mani
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family prior to that, Gandhi's friend and host in Mumbai during this period. It is now owned by
the Gandhi Smarak Nidhi. The place consists of a library and a statue of Gandhi. Steps leading to
the first floor are dotted with pictorial descriptions of Gandhi’s life. The first storey has a picture
gallery. A glass partition showcases the room in which Gandhi stayed and now
Siddhivinayak temple
A worship place of Hindus but people from every religion and community come and visit and it
has become a tourist place. The vendors and the priest believe that the idol of lord Ganesha
emerged from within the ground and since then this temple was built on a small scale. Later as
the faith in the lord increased within people, the current structure of temple was built on 19th
November, 1801. In the center, you notice the orange colour idol of Siddhivinayak, and before
entering the main dome shaped structure there is a small model of lord Ganesha's vehicle called
as mushakraaj. It is believed that whatever you speak in his ears is directly conveyed to lord
Ganesha The temple dome is made up of pure gold and the ornaments also have gems embedded
in them.
Gurudwara
A worship place for the Sikhs, but people from every caste and community are welcome. As you
enter a gurudwara, you are supposed to cover your head as a mark of respect and then further dip
your feet in the stream of water in order to leave all your impurities outside. A gurudwara is
always made up of white marble as it is the sign of purity. Every festival is celebrated in this
gurudwara and around 5000 people are fed with food or langar sitting on the floor irrespective of
your status. The series of stair leads you to a huge hall and in the centre is situated the guru
granth sahib which is worshipped. As you step back you can notice a huge pole with an orange
flag which is also known as the Nishan sahib. The peace of the gurudwara makes you forget all
your worries and calms your mind and soul.
Kochu Guruvayoor
Located in Matunga, the KochuGuruvayoor is a typical south Indian temple with its Gopuram
covered with numerous murals or small structures of men and women which derive their
significance from mythological stories. It showcases pure Dravidian architecture. The temple has
idols of lord Ramachandra, Sita and Laxman thus it is also known as the Ram Mandir. Outside
each idol are two dwarpals or guards and there is also a Navagraha temple which has the nine
planets representing nine gods. This temple being situated in the area of matunga has lot of
dominance of south Indians. The shops in and around the area sell South Indian goods and
flowers which are used to offer to the god and goddesses.
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Dargah
It is the place built in remembrance of the sufi saints and people from every faith come and visit
it. In our course we visited to dargahs one at Mahim which is Mumbai’s most famous dargah. It
is built remembrance of the sufi saint Makhdoom Ali Mahimi. It has the tomb of the saint at the
center and two different doors for men and women. Various chaddars are offered on the tomb
according to their faith and believe. The most interesting thing about this dargah is that every
year the Mumbai police commissioner is the first one to offer the chaddar to the dargah.
Haji Malang
It is built in Kalyan on the plateau of Pir Machi. In remembrance of Baba Haji Malang who came
to stay at a Hindu Brahmins house Ketkar and his faith in him made him build this dargah. It is
like any other ordinary dargah but the way to the dargah is quite adventurous with 2 hours of
normal trekking. The road leading to the dargah is not well made but people still try their best
and complete this journey. On the way to the dargah we come across many Hindu temples which
astonish us. The trustees of this dargah are also Hindu have great faith in Baba Haji Malang.
There are 5 small dargahs on the way but the main has the tomb of Baba Haji Malang. Going
further is the chashmapaani which has the holy water drunk by the sufi saint. There are also
many shops on the way which provide people with occupation, there are no medical clinics for
the residents but there are municipal schools, madrassas and Hindu schools.
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Food, Festivals and Clothing
(Vinay Nair, Shraddha Patel, Teresa John, Khushboo Shah)
Parsi Community:
1) Festivals
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Pateti
Pateti is the New Year evening for the orthodox Parsis who follow Shenshai Calendar
and Nauroz is the New Year day but many Parsis call Nauroz as Pateti. The word Pateti
comes from patet, which means repentance in middle Persia. Pateti is the day for Parsi
to reflect on their thoughts, words & deeds of the previous year & to do right deeds
which were not right for their ethical growth. It is the day when the Parsis wear new
clothes and offer their prayers at the temples. They also arrange feasts at home and
celebrate the festival together.
Khardad Sal
It is the birth anniversary of Zoroaster Sal which is celebrated on the sixth day of the
Parsi month, Farvand, by offering prayers at the temples.
Zarthost No Deeso
This day is observed as the death anniversary of Prophet Zoroaster, who is believed to
have died in temple while praying. The day is an occasion of mourning & discourses are
held on the life & works of the prophet.
Jam Shed Nauroz
Some Parsis follow Fasli Calendar and their New Year commences with the vernal
equinox, the New Year celebration dates to times of the legendary king of Persia,
Jamshed.
2) Food
The traditional breakfast for Parsi includes Ravo made from suji, milk & sugar & sev-fried
vermicelli cooked in sugar syrup & garnished with raisins & almond siluers.
The lunch and dinners include pulao dal i.e. rice and lentil sauce which is often plain rice and
moong dal, Sali boti and dhansak especially on occasion and patra-ni-machchi (fish prepared in
leaves)
Sweet oats includes suter feni (fine vermicelli scuirls) & jalebi (an orange colored deep fried,
sugar syrup soaked batter)
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Popular dishes of Parsi
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Chicken Farche (fried chicken)
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Patra ni machhi (Steamed Fish wrapped in banana leaf)
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Dhansak (lamb, mutton, goat or chicken or vegetables on lentil & has daal gravy )
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Sali Murghi (Spicy Chicken)
Parsi Community is one of the few communities where the cuisine has a blend of vegetables,
lentils & meat. The diet mainly consists of eggs.
3) Clothing
The Parsi groom wears a traditional white quercoat “dugli”, white cotton pants and a hat called
“pughdi” or “fetah” especially designed for the occasion. The bride is usually dressed in a white.
Sari embroidered with silver on gold, her head is partially covered, and white is regarded as a
symbol of purity in Parsi.
The groom’s parents generally gift jewellery worn by bride.
The Dalit Community:
Dalit is a designation for a group of people traditionally regarded as untouchables. Dalits are a
mixed population, consisting of numerous social groups from all over India; they speak a variety
of languages and practice a multitude of religions.
1) Festivals
The Dalits belong to different religions and thereby follow the same festivals which the higher
castes do, but in their own capacity and style. They celebrate the festivals of the religions they
belong to.
2) Food:
Dalits who have come up over the time enjoy little luxury based on their economic condition and
accessibility to various food items. Dalits generally are non- vegetarians as compared to the
higher castes, except a few.
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3) Clothing:
Depending on their native traditions and religion, Dalits wear Dhotis, Sarees, Kurtas etc. The
community also wears clothes which include pants and shirts.
Muslim Community
1) Festivals
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Al-Hijra: It is celebrated as a remembrance of the migration of Prophet Muhammad
and his followers to Madinah in 622 B.C and the establishment of the first Islamic State.
The Muslim Calendar dates from this event. This celebration marks the beginning of the
Muslim New Year.
Eid-al-Adha: It is Feast of sacrifice, the most important feast of Islam. It is celebration
at the conclusion of the Hajj (Pilgrimage to Mkkah) and is a four day festival recalling
Prophet Ibrahim’s willingness to sacrifice him.
Eid-al-Fitr: A three day feast marks the close of Ramadan. It is a festival of
Thanksgiving to Allah for the month of Ramdan. It includes prayers, giving of charity,
wearing finest clothing, sharing a family feast & fostering understanding with other
religions.
Hajj: Pilgrimage to Makkah on the 7TH-12TH days of the month of Dhu al-Hajja
Lailat-al Miraj & Israr: It is the observance of Prophet Muhammad’s night journey
from Makkah to the Dome of the Rock in Jerusalem & his ascension into heaven
Ramadan (Ramsan Month): The event begins when authorities in Saudi Arabia sight
the new moon of ninth month. There is strict fasting from sunrise to sunset. Fasting in
the moth of Ramsan is the month of revelation of the Holy Koran. It is an obligation for
all Muslims past the age of puberty. It is the holiest period of the Islamic year. Fasting
is undertaken for the sake of Allah, who is the almighty, the creator.
Muharram: It is the first month of Islamic Calendar. Instead of Joyous celebration,
Muslims mark the beginning of the year by taking up the black attire of sorrow &
participants in mourning, gathering in which the sacrifices of Husain & his Companions
are commemorated. On the 10th day of Muharram, Shia Muslims take out large
processions through the streets carrying bananas & colorfully decorated taziyahs
embellished with gilt and mica. Shia Muslims walk bare feet on Roads, while drums are
played in the background; they chant & weep loudly as out of mourning, they beat their
chest with hands, known as matam.
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2) Food
Famous food items are Biryani (Rice with spices, vegetables & meat), Hyderabadi Haleem
Khichna (meat slew with lentils & spices), Paaya (Curry made with mutton), Sheek Kebab
(minced meat grilled with spices in tandoor), Falooda (Sweet & cold drink with many
ingredients) etc.
3) Clothing:
For women it is said that they should cover each & every part of their body except their hands
and face. They wear Salwar Kameez, Khimar, Abays, Chadar, Jilbab, Niqab, Burkha,
Men have the choice to wear whatever they like but most of them prefer to wear Thobe, Ghutra
& Egal.
Punjabi & Sikh Community
1) Festivals
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Baisakhi: Baisakhi is celebrated as a harvest festival by large farming community in the
state of Punjab and Haryana. Baisakhi marks the harvest time of the rabi crops.
Lohri: It marks the culmination of winter and is celebrated on the 13thday of January in
the month of Paush or Magh, a day before Makar Sankranti.
People gather round the bonfires throw sweets, puffed rice and popcorn into the flames,
sing popular songs and exchange greetings.
2) Food
Punjabi food consists of Tandoori chicken, Shami Kebaband & makki di roti, lots of vegetable
dishes and is often cooked in animal fats.
3) Clothing
The traditional dresses include phulkari, is commonly seen in most Punjabi costumes. Churidar
and Kurta is the most commonly worn costume among Punjabi women. Salwar Kameez is
another commonly worn dress.
Men generally wear the traditional dress Kurta and Pyjama.
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Challenges to Diversity in Mumbai
(By Akshay Shetty and AkshayMarathe)
Diversity has long been held by Indophiles and others as well, as synonymous to 'India'. Mumbai
is a microcosm of this phenomenon. It has attracted myriad communities over the centuries, from
Kolis, Gujarathis, Parsis, Muslims, Jews to migrant labourers from all over the country. The
result of this has been our very own 'melting pot' of cultures and identities. In an attempt to
understand this composite culture of Mumbai and to assess the challenges, if any, to cultural
diversity, we visited various representative locations in Mumbai and also had input sessions with
experts on the same. This report is a brief summary of our findings specifically mentioning the
various challenges to diversity in Mumbai.
Discrimination against women
One of the major observations in our study of diverse communities was the foremost identity of
woman as wife and mother. A woman is defined in relation to man and her capacity to
reproduce. Religions and cultural practices within India have condoned patriarchy and the belief
that men are dominant/superior to women. According to the traditional Indian cultural narrative,
women are expected to maintain the home and family, and exercise unconditional self-sacrifice
and nurturance. Cultural pressures to maintain these aspects of the traditional Indian female
identity continue to exist. Not adhering to these expectations often translates into perceived
failure and dishonor of the Indian community and/or family. The traditional Indian female
identity places women in a very restrictive role.
This restrictive role of women emerged significantly in our interactions with Muslim women at
the Bharatiya Muslim Mahila Andolan (BMMA) and Awaaz-e-Niswan’s Rehnuma Library
Centre in Mumbra. Both these organizations have done pioneering work in the area of Muslim
women’s rights.
One of the most discriminatory practices prevalent in Islam is oral divorce. The common practice
is to utter the word ‘talaq’ three times in front of any set of random witnesses and then get a Qazi
to endorse it. The demand to ban oral divorce in India has not met with much success, despite
years of struggle. Activists such as Asghar Ali Engineer and Qutub Jehan Kidwai of the
Mumbai-based Institute of Islamic Studies have been fighting to codify Islamic personal law. A
draft prepared last year sought to ban the triple talaq and restrict polygamy. In true Islamic law,
say scholars, there is no place for saying talaq three times in one seating. Each utterance is meant
to be followed by many months of waiting, when families and communities attempt
reconciliation.
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At present, three laws govern Muslims in India namely, the Muslim Personal Law (Shariah)
Application Act 1937, the Dissolution of Muslim Marriages Act 1939 and the Muslim Women
(Protection of Rights on Divorce) Act 1986. The first simply states that Muslims will be
governed by their Personal Law, while the second permits a Muslim woman to seek dissolution
of her marriage on nine different grounds.
The third legislation was passed after the famous Shah Bano case, when the government gave in
to the demand of the predominantly male and patriarchal Muslim leadership in India that
objected to Section 125 of the Criminal Procedure Code (Cr. P. C.) being applied to Muslim
women in India, as it was considered interference in the religious matters of Muslims. The Act
denied divorced Muslim women the right to claim maintenance from their former husbands,
previously available to them under the aforementioned section.
Shockingly, even the liberal Islamic scholar Maulana Arif Umri seemed to endorse the triple
talaq system and didn’t see any problem with the fact the women doesn’t have a similar right to
divorce her husband in that way.
A marked departure from this was noted among the women in the Koli community. We served a
sense of independence and parity among the Kolins, mainly because they also have an important
role to play in the fishing activity and the subsequent transactions. They provide tremendous
economic stability to the family and hence will not tolerate a bullying or wayward husband.
Economic realities
The changing economic conditions in the city have had an adverse impact on cultural pockets.
Matunga, for example, is no more the Mylapore of Mumbai; the place is now dominated by
Gujaratis and Kutchis who have moved in from South Mumbai. Most of the flats in the
redeveloped buildings in Indian Gymkhana area, Telang Road and Chandavarkar Road are
occupied by Gujaratis and Kutchis. The steady influx of migrant populations from Kerala,
Karnataka, Andhra and Tamil Nadu has dwindled to a trickle since it is no longer a viable
economic option to come to Mumbai. Today, they are increasingly opting for smaller cities in the
south which offer nearly equal economic opportunities. The South Indians have moved in a big
way out of Matunga to places like Chembur, Ghatkopar, Mulund, Thane and Dombivli. Growing
family, unaffordable housing in Matunga, urge to stay closer to children who moved out, and
lately, getting a good deal of money for ‘posterity’ purposes has ensured that middle-class South
Indians are now replaced by more affluent Kutchis, Gujaratis and Jains.
Mumbai's oldest inhabitants and true natives, the Koli community, are also seeing their
community slowly dispersing and the younger generations straying away from the traditional
family business, fishing. Over 35 per cent of fishermen have already stopped fishing because of
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the mounting expenditure. With fishing becoming an expensive affair and catch decreasing
considerably, many reluctantly moved on to other means of income to keep money flowing.
Electoral politics
The machinations of electoral politics have posed a grave danger to the composite culture in
Mumbai. It saw it initial moorings in the attacks on South Indian migrants by Bal Thackeray’s
Shiv Sena. In recent times, the cause has been championed by his nephew Raj Thackeray. In the
run up to the UP by elections, hardline Hindu activists associated with the BJP, encouraged by
the media attention, claimed scores of Muslim boys were attempting to abduct, seduce and elope
with Hindu girls across the country for the sole purpose of conversion. On websites and leaflets,
right-wing groups warned India's Hindu majority of the “dangers”, and a senior government
minister called for talks between religious leaders “to find a solution to the issue” popularly
known as love jihad. But hardliners remain adamant that Muslims, numbering about 150 million
in India, have a secret strategy to turn the secular country of 1.25 billion into their own. Certainly
moderate, mainstream Hindus dismiss “love jihad” as a ridiculous conspiracy theory. But experts
warn efforts by hardliners to divide India along religious lines risk fuelling animosity between its
many faiths.
As a response to the communal polarization of the right after the recent general elections,
increasing number of Muslims is flocking towards extremist political parties like the MIM. The
youth we spoke to in Mumbra spoke highly of the Owaisis and saw in them, a political
alternative to the communal politics of Narendra Modi’s administration. This, certainly, is a
dangerous precedent.
Caste hierarchies
Inspite of the constitutional guarantees of equal status to every citizen of India, the institution
and values of casteism continues in India. We observed that this system has penetrated into
almost all religious communities in India.
In our visit to a Dalit basti in Santacruz, we spoke to a number of residents about the daily
discrimination they face, the increasing number of atrocities committed against Dalits and the
shocking inaction or the complicity of the state in dealing with such cases. A student-activist
spoke extensively of the “mainstreaming of Brahmin culture” in educational institutes.Dalit
students, many of whom come from non-English medium schools, often struggle to follow
lectures in English, and this further feeds into the view that they are weak in academics.
Despite the claims of Islam as a religion which believes in the value of equality to all human
beings, the concept of lower and upper caste in Indian Islam as Ajlaf and Ashraf challenge the
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sanctity of this notion. Though not a caste issue, conflicts between Shia and Sunni Muslims has
repeatedly turned violent especially during Moharram.
Manipulation of history
A number of fundamentalist organizations tend to distort history in order to justify their ideals
and activities. One of the most important examples of this is the RashtriyaSwayamsevakSangh
(RSS), the ideological parent of the Bhartiya Janata Party. It is an organization that functions
through its ‘shakhas’ or branches all over the country. We visited one such shakha at Santa Cruz
to understand the RSS’ views on culture and diversity in Indian society. It was shocking to see
that a quasi mainstream socio-political organization like the RSS hold such negative opinions
about the role of Mahatma Gandhi in India’s partition. Gandhi had never accepted in principle
the theory of the Hindus and the Muslims being two distinct nations and he tried to convince
both of them of the pernicious character of this principle. He continued to the last day of his life
to instill the lesson of unity among the communities of India. It is remarkable that how by his
honest and fearless advocacy of communal unity he had enraged many of the Muslims and a
negligible few among the Hindus. The Muslims looked upon him as an enemy, while some
Hindus felt that by showing humility, respect, regard and partiality for the Muslims, he was
jeopardizing the cause of the Hindus. Those Hindus, who did not like his efforts, conceived the
idea of getting rid of him. So he was shot to death on the prayer ground. It was a tragic end. The
RSS, in every possible way, represents the ideology of these Hindus.
Even the Dalits we spoke to in Santacruz saw Gandhi as a conservative defender of the caste
system. It is only by selectively quoting Gandhi out of context that one can paint him as a slowmoving reactionary. As careful scholars such as Denis Dalton, Mark Lindley, and Anil Nauriya
have demonstrated, Gandhi steadily became more direct in his critique of caste. To begin with,
he attacked untouchability alone, while leaving the other rules of caste intact. Then, through his
temple-entry movement, he began advocating inter-mingling and inter-dining as well. Finally, he
insisted that the only marriage he would solemnize in his ashram was one between a Dalit and a
Suvarna, thus calling into question the very basis of the caste system itself. Gandhi’s campaign
to abolish untouchability may seem timid to the Leftists of today, but it was regarded as
extremely daring at the time. It struck at the very core of Hindu orthodoxy.
This manipulation of history was also evident in our visit to the Samyukta Maharashtra
Movement Museum in Dadar. The Samyukta Maharashtra movement was responsible for the
creation of the state of Maharashtra, with Mumbai as its capital, in 1960. The evolution of the
movement debunks the idea of the Marathi manoos as a parochial Hindutva-type – a cliché
pushed by right-wing parties – and testifies to the pluralistic ethos of Marathi culture. The
movement was made up of Marathi-speaking Christians from Vasai, Muslims, South Indians and
several minority groups. The remarkable participation of women and the working class and
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participation of activists across party lines were also important features. The BMC could have
showcased this powerful message through the new museum in the Veer Savarkar Sankul near the
Mayor’s bungalow at Shivaji Park. But under the Shiv Sena, the BMC has created a shoddy
exhibition that does little justice to a remarkable history that every Mumbaiite should be proud
of. It only serves the Sena’s aspirations to capture the city’s history. The Shiv Sena adulation is
also palpable in other ways. Amongst the photographs of Comrade Dange, GL and Tara Reddy,
SM Joshi, Mrinal Gore, Ahilya Ranganekar and Malini Tulpule, leaders who fought, protested,
and went to jail during the movement, there are two huge portraits of Bal Thackerey and his
brother Shrikant Thackeray (Raj Thackeray’s father) who did not play a big role in the
movement. All the information in the museum is available only in Marathi, thus completely
depriving non Marathi speaking people of an important part of their history
Ghettoisation
One of the most interesting visits we undertook as a part of this internship was the visit to the
Muslim ghetto of Mumbra
Mumbra, once a marshy strip of land in the suburbs of Thane, became one of the largest Muslim
refugee settlements after the Mumbai riots of 1992. At least 80 percent of the population of
Mumbra is Muslim. Like the refugees of the Partition, the people of Mumbra bear the wounds of
history.
Mumbra in a sense is like any satellite town, its populace fuelled by economic compulsions and
aspirations, striving to overcome its daily woes. But a quick Google search will reveal the name
of Mumbra in conjunction with “terror hub.” Residents complain that any terrorist activities in
the vicinity of Mumbai lead to combing operations through their neighbourhood. Ever since the
encounter killing of Mumbra-resident Ishrat Jahan in 2004, these have escalated.
Situated between a hill and a creek, the town was ill-prepared for the influx of people twenty
years back. Hostels, madrassas, schools, clinics and shops sprung up hastily, but the Mumbra of
today is not much different from the Mumbra of that time. Sanitation, infrastructure, water and
electricity are continuously in shortfall. Yet, Mumbra is creaking under the weight of constant
incoming migrants from different states who make it their home, a cheaper alternative to living
in Mumbai.
Twenty years after the riots, Mumbra has come to represent the damage majoritarianism can do.
Besides those who fled the riots of 1992, in the years that followed, as spaces in Mumbai shrunk,
Muslims who sold their properties to cash in on the skyrocketing price of land, moved to
Mumbra to be with their “own people”. The ensuing insecurity heightened the sense of identity.
Many more skull caps and burqas define the town of Mumbra now, earning this place
uncomfortable names—“mini Pakistan” and “terror city” to name a few. “There are common
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biases—every man in a skull cap is a potential terrorist and every burqa-clad woman in a local
train will disembark at Mumbra,” says one of the co-ordinators at the Rehnuma Library Centre.
It worsened after the police claimed to have unearthed a few SIMI links and with the death of
Ishrat Jahan, a 19-year-old from Mumbra who was killed along with three others in an alleged
police encounter in Ahmedabad in 2004.
The population of 9 lakh has no municipal hospital, only two primary health centers that remain
open for a few hours in the morning. Mumbra has a 13-bed private maternity home with no
pediatrician. The nearest hospital is in Kalva, six kilometers outside the city. The town has two
municipal schools. One, a shabby four-storey building, serves as the space for nine municipal
schools of Thane.
Attack on syncretism
India is perhaps one of the greatest examples of religious syncretism. Religious syncretism or the
blending of belief systems is a common theme in South Asia, site of the world’s largest
concentration of different religious traditions. Buddhism, Hinduism, Jainism, and Sikhism all
originated in the subcontinent, with Sufi Islam’s most significant growth also occurring in the
region.
For centuries, Muslims, Hindus, Christians, Jains, Buddhists, Sikhs, and others have visited Sufi
shrines across the subcontinent. Tens of thousands descend upon one of the most popular shrines
in the world–Haji Ali Dargah in central Mumbai–every Thursday and Friday night to praise God
and ask for wealth, health, children, and marriage. Draping a saint’s tomb with flowers, offering
sweets, and burning incense are all common rituals seen at Haji Ali and almost every other South
Asian temple of worship in all faiths. However, many academics agree that Sufi shrines are the
most common interfaith spaces for worship in South Asia.
While most Islamic scholars agree that peaceful coexistence is important, there is skepticism
about the validity of Islamic prayer within these interfaith contexts. Rituals praising saints and
interfaith worship are looked down upon, and some Muslims believe Sufi shrines are much too
close to the sin of idol worship. These syncretic traditions also seem to have come under attack.
The popular shrine of Haji Abdur Rehman Shah Malang near Mumbai, where Hindus, Muslims,
Sikhs and other communities have worshipped together for generations, is being contested by
fundamentalist Hindus and Muslims Hindus and Muslims throng this hilltop shrine, as do Parsis,
Christians and Sikhs. Before they leave, Hindu and Muslim devotees usually visit the nearby
Maruti mandir and a mosque respectively. There is a bitter tussle on between conservative
elements in Hinduism and Islam to appropriate the place. However, the trustees of the dargah (It
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is run by a group of Brahmin priests) strongly believed that Hindu and Islamic traditions can coexist peacefully in the shrine and the areas around it.
Role of Mass Media
Mainstream media has been a major culprit in the increasing divides created among
communities. Activists we met claim that the media fails to highlight atrocities against backward
communities, especially Dalits and Muslims. For instance, the Khairlanji massacre, the Badaun
rape case, the Muzaffarnagar riots and the recent murders in Ahmednagar received only cursory
media attention.
Over the years, Indian cinema too has failed in its mission to promote diversity among
communities. Films advocating communal harmony and highlighting injustices are few and far
between. Saeed Akhtar Mirza spoke of the massive social impact of cinema. Cinema is too
powerful a medium to just entertain. It needs to go beyond that. Two films we saw during the
course of the internship highlighted this –Aparna Sen’s Mr. And Mrs. Iyer and Anand
Patwardhan’s Ram ke Naam.
The tussle between those who seek to homogenize society and those who uphold the right of
self-determination is the history of mankind and is set to continue forever. The challenges to
diversity are many, but so are the reasons to protect it, and this report has taken one step towards
that by accounting for the various challenges as encountered by this team of interns. It is our
responsibility to take this forward and protect our composite culture from the numerous assaults
being made on it.
29
Schedule for Internship
Day/ Date
20th October
21st October
27th October
28th October
29th October
30th October
Sessions
1. Introduction/
orientation
2. Culture and
Identity
3. Field visit:
Matunga
Timing
09:00 - 9:30 hrs
Resource person
Neha Dabhade/ Irfan
Engineer
09:30 - 11:00 hrs
Shama Dalwai
11:15 - 13:00 hrs
1. Culture of
Mumbai?
2. Understanding
communalism as
a threat to
composite culture
3. Field visit: Gorai
Koliwada
1. Theatre
Workshop
2. Language &
Diversity in
Mumbai
3. Field visit:
Bhartiya Muslim
Mahila Andolan
1. Theatre
Workshop
2. Ghettoization and
Culture
3. Field visit: Dalit
Basti, Golibar,
Santacruz
1. Theatre
Workshop
2. Music and
composite culture
3. Field visit: Mani
Bhavan, Chor
Bazar
09:30 - 11:00 hrs
1. Theatre
Workshop
2. Islam in modern
8.00 - 9.30 hrs
Irfan Engineer
Sandhya Mhatre
11:00 - 12.30 hrs
13:30 - 18:30 hrs
8.00 - 9.30 hrs
Mohd. Gous Khan
9:30 - 11:30 hrs
Sandeep Pendse
13:30 - 17:30 hrs
8.00 - 9.30 hrs
Mohd. Gous Khan
09:30 - 11:00 hrs
Ranu Jain
12:00 - 18:30 hrs
8.00 - 9.30 hrs
Mohd. Gous Khan
09:30 - 11:00 hrs
Neela Bhagwat
12:00 - 19:30 hrs
Mohd. Gous Khan
30
09:30 - 11:00 hrs
Maulana Arif Umri
3. India – myths and
biases
4. Field visit:
Awaz-e-Niswaan,
Mumbra
31st October
1st November
3rd November
4th November
5th November
6th November
7th November
12:00 – 18:30 hrs
1. Cinema and
diversity
2. Field visit:
Mahim church,
Mahim dargah,
Samyuka
Maharashtra
Movement
Museum and
Dadar flower
market
1. Theatre
Workshop
2. Communal
conflicts
3. Film screening:
Mr. & Mrs. Iyer
4. Field visit: RSS
Shakha
1. Religion, history
and communalism
2. Field visit: Gorai
Pagoda
1. Interaction with
Rohini Hensman
2. Field visit:
Bombay Parsi
Panchayat, Tazia
procession at
Mazgaon
1. Field visit
09:30 - 11:00 hrs
1. Open Mic session
2. Field visit:
Gurudwara and
ISKON temple
1. Film Screening:
Ram Ke Naam
2. Field Visit: Shaar
Hashmaaim-
09:30- 11:00 hrs
Saeed Akhtar Mirza,
Irfan Engineer
12:00 – 18:30 hrs
8.00 - 9.30 hrs
Mohd. Gous Khan
09.30 - 11:00 hrs
Rohini Hensman
12:00 – 14:30 hrs
15:00 – 17:00 hrs
09:30 – 11:00 hrs
Ram Puniyani
13:00 – 17:00 hrs
09:30 – 11:00 hrs
Rohini Hensman
12:00 – 19:00 hrs
09:30 – 18:00 hrs
Field visit to Haji
Malang
Performances
by
Kabeera Group
13:00 – 17:00 hrs
09:30 – 12:00 hrs
12:00 – 16:00 hrs
31
Synagogue in
Thane with
Daniel
Mazgaonkar
8th November
9th November
1. Compilation of
report
2. Field Visit: Thane
1. Interaction on
Bahá'í faith
2. Presentation of
reports/
Conclusion of
internship
9.30 - 11.00 hrs
Seema Indorewala,
Kabir Indorewala
11.00 - 16.00 hrs
32
Session Reports
20th October 2014
1. Introduction (Irfan Engineer and Neha Dabhade)
2. Culture and identity (Resource person: Shama Dalwai)
3. Field visit: Matunga
Former head of the Economics department as Mithibai College, Mumbai, Shama Dalwai has
been a social activist since the age of 17 and has been proactively engaged in the social
movements for securing the rights of Dalits. The session focused on the Caste system prevalent
in the Indian society along with culture and other forms of identity.
Input session with Irfan Engineer and Shama Dalwai
21st October 2014:
1. Culture in Mumbai
2. Understanding Communalism as a threat to composite culture
3. Field visit: Gorai Koliwada
Resource persons: Irfan Engineer and Dr. Sandhya Mhatre
The second session of the internship commenced with an introduction to communalism and the
consequent threats to diversity by Irfan Engineer. It began with an exercise where the students
were asked to enumerate face-value based attributes that determine the identity of an individual
with regards to the community she/ he belongs to in India. Name derived out of Hindu
33
mythology, red teeka on the forehead, bindi, sindoor, mangalsurtra, sari, dhoti, bangles, etc.
were some of the characteristics listed as markers of Hindus. Urdu language, kurta-pyjama, skull
cap, hijab, beard, taveez, etc. were listed as the appearance based determinants of Muslims in
India. The group came to associate Christians with western clothing, English language, pendants
bearing the cross, rosary beads etc. The objective of the exercise was to dispel the myths and
assumptions related to cultural identities. In this regard, Mr. Engineer recalled examples from his
travel experiences. He told the group about his encounters with a certain Maulana who went by
the name of Vishnu and the beef eating Hindus in Bali, Indonesia. In another anecdote, he
recounted an incident during his trip to Palestine whereby he came across an individual by the
name of Taher giving a sermon on Bible. He was surprised that a sermon on the Bible was being
delivered by a Muslim. Upon inquiring, he learnt that Taher was a Christian of Arab origin.
Hence, the name Taher was not an indicator of his religion, but a reflection of the region he
belonged to. Furthermore, Dr. Engineer explained how shared cultural practices exist across
communities with the example of Muslim women of Konkan who wear sindoor and
mangalsutra. However, they are mocked as kacchemusalman (meaning not Muslim enough) by
non-Konkani Muslims. This was the point of departure in the understanding of how communal
organizations collapse religion & cultural attributes together by homogenizing specific identities,
andthereby limiting the scope of diversity and communal harmony.
The following session was moderated by Dr. Sandhya Mhatre. It began with a round of
multilingual greetings. Dr. Mhatre recounted few observations from her early days as a
researcher in rural areas. During one of her initial trips to Nagpur, Vidarbha, Dr. Mhatre went in
with temperament of acceptance and equality. However, she soon realized that the people don’t
necessarily share the same temperament. Perceived identities such as that of a Hindu, a woman
and the consequent assumptions were some of the challenges she faced during her field visit.
In the second half of the day, we went on a field visit to the Koliwada of Gorai. A community of
the fisher folk, this particular Koliwada comprised of a predominantly Christian population. The
residential area is not far from the sea, and the residential area also doubles as the work space
once the fishes are caught. As we walked through the narrow lane of the residential area, the
houses were clustered with barely any distance between them. Hygiene seemed inadequate. Few
houses had shrines placed outside. Evidently, religion played an important role in the social life
of the Koliwada since the forces of nature were the determinants of their livelihood. Most
women were dressed in sarees. They were seen sorting and drying the fishes in the afternoon.
The gender based division of labour seemed to be a reflection of the traditionally assigned roles
in the community enterprise. During the field visit, the students divided themselves into smaller
groups of 4-5 and dispersed to talk to people around. Few of us had a chance to speak with
representatives of the Gorai Machchimaar Sahkari Sanstha. This organization acts as a
cooperative body to help the community in selling fishes, and by supplying the necessary
provisions at a subsidized rate. The representatives affirmed that the cooperative organization
was politically non-partisan in nature. There was no help from the government in case of the
34
damages done to the boats. The cooperative organization also helps in providing necessary
services in these circumstances. Due to the lack of immediate medical facilities in the Gorai
Koliwada, the fisher folk have to rush to the one at Uttan. The representatives also explained that
the current generation of Kolis is attracted to employment opportunities outside the Koliwada.
As a result, migrants from UP and Bihar are a part of the labour force employed by the Kolis.
After the season, the migrant labourers return home and come back before the next season. The
representatives explained that in case of disputes in the community, they are resolved by the
senior members of the community or reconciliation is achieved following the intervention of the
Church. The police is approached only when no plausible reconciliation is achieved. The
community is esoteric in nature as the Hindu Kolis and the tribal people live away from this
particular Christian Koliwada of Gorai.
Input session with Dr. Sandhya Mhatre
Gorai Machchimaar Sahkari Sanstha (Established in 1982).
35
With the representatives of Gorai Machchimaar Sahkari Sanstha
(By Ritika Ramasuri)
27th October 2014
1. Language and diversity in Mumbai (Resource person: Sandeep Pendse)
2. Field visit: Headquarters of Bhartiya Muslim Mahila Andolan
‘If we forget history, we are to make the same mistakes in the present’ was said by Mr. Sandeep,
currently writing a book on “Contemporary Mumbai” who was not concerned about precommunalism in Mumbai. He focuses on the present scenario. The diversity in Mumbai came
into the existence with the British dynasty. They had a desire for Bombay (currently known as
Mumbai) as they sensed a possibility of the development of a good port. They invited people to
Mumbai who were well versed with the techniques related to shipping. This led to the emergence
of linguistic diversity as people with different mother tongues came together under the same
roof. One of the main reasons for a city to progress is when the outsiders are attracted to the city
and come and settle in the city. In the late 18th century Malegaon and Bhiwandi started growing
as weaving towns as weavers from north started migrating into these areas. The main reason for
the change in migration pattern was the Defeat of the Peshwas. With the emergence of chawl
system, linguistic diversity was more evident in the city of Mumbai. Cultural activities started
flourishing in Mumbai in the form of theatre, newspaper, books, etc. This led to the rise of
cosmopolitan culture in Mumbai. Cosmopolitan culture refers to the situation where a linguistic
group evolves as a different group but does not completely adapt that system. The best example
is the Parsi group which was considered to evolve as the western culture but they still followed
their religious practices. It was considered weak in Mumbai as it neither became an example for
all linguistic groups nor did all linguistic groups were able to accept this diversity. The political
36
parties are trying to destroy the existence of cultural diversity as they threaten that opportunities
provided in different fields would be given to people from other lingual backgrounds which
would lead to the destruction of their own linguistic group. He concluded by saying that the
greatest hurdle in humanity is national pride and national identity.
Mr Sandeep Pendse
Interns in conversation with Khatoon Shaikh, at the office of Bhartiya Muslim Mahila Andolan
37
28th October 2014
1. Ghettoization and Culture (Resource person: Ranu Jain)
2. Field visit: Dalit basti, Golibar, Santacruz
Prof. Ranu Jain began by asking us to try and define a ghetto. After our many attempts she
defined it as an area where people of a particular community are confined. “This fencing,” she
said, “is not always visible.”Ghettos originally were areas where the Jews were confined by the
Nazis. These areas consisted of a fence beyond which their movement was restrained. However,
with India being a secular country this kind of discrimination cannot be done. Hence, it takes
place in a very subtle manner.
Factors that promote ghettoization in India are:
1. Communal Riots promote a feeling of insecurity while living with other communities
which in turn leads to formation of ghettos.
2. Discrimination against a particular community when provisions for jobs, education,
purchase of land etc. are provided.
3. The State plays a major role in the formation of these.
4. Lack of infrastructure is also a major cause for people not being able to move out of the
area.
Since Prof. Jain has worked extensively in the Mumbra region, our discussion mainly revolved in
that area. We discussed the state of education, transport facilities, hospitals, charitable institutes
and their functioning.
We also spoke about why these areas do not progress. One of the major reasons that came up
was the lack of governance. Since everything including the buildings in these areas isn’t
completely in accordance with the law or does not have the necessary paperwork major
companies do not have offices in these areas. Opportunities for growth of entrepreneurship are
also extremely limited. Additionally, the limited transport minimizes engagement in occupations
and educational institutions outside these areas.
She concluded by recommending some reading material like the Hunter Commission Report for
reference.
The Field Visit:
We visited the slums area of Buddha Vihar in Santacruz. Social Workers spoke to us in their
office. They gave us an introduction to the kind of work that was being done to raise the standard
of the Dalits and the Education system in India.
38
Amit Jhadav, the General Secretary of Chetana College, who works to improve the standard of
living there, spoke to us about reservation and its relevance today. While referring to Babasaheb
Ambedkar, he mentioned Buddhism. Since diversity in culture is a part of our study, we
requested him to also speak to us about Buddhism and its principles, rituals and history which he
agreed to.
We also spoke to other people living there about their problems like the flooding of their houses
in the monsoon and lack of minimal health care. The toilets were strikingly disgusting, almost
inhumane.
This made us wonder at the strength of these people who were living there and prompted a
thinking process focused on others.
Input session with Prof. Ranu Jain
Intern Akshay Marathe in conversation with Amit Jadhav during the field visit to Golibar,
Santacruz
(By Ayesha Saeed)
39
29th October 2014
1. Music and composite culture (Resource person: Dr. Neela Bhagwat)
2. Field visit: Mani Bhavan, Chor Bazaar
Music is an integral part of every culture. Music has always influenced humanity since time
immemorial and has evolved as culture evolved. Music is beyond the barriers of caste and
religion. It is one thing that surpasses all divisions. It has the power to unite, to energize to give
hope. In many ways it has been the support of humans in life.
Music has been used by saints and Sufis to propagate devotion in all, surpassing the barriers of
caste that gripped the society. Saints like Tukaram, Namdev, Janabai, Chokhamela as well as
Meera sang the praise of Lord and propagated the true religion-Humanity. Even Sufi saints have
resorted to music for their deeply spiritual path.
Music has overcome religious barriers too. The indian classical music which mostly is the songs
describing Krishna has equal number of Ustads (muslims) and Pandits (hindus) both singing of
ram and Rahim with equal reverence and justice. Hindustani classical has a lot of Arabic
influence. There are bifurcations of it on bases of singing style. This division is called Gharanas.
Today there are prominently 5 gharanas- Agra, Jaipur, Gwalhoir, Indore and Kirana.
Amongst the notable singers and saints of India is Kabir. Kabir is one figure who has propagated
equality, justice, and humanity. The true morality of life is propagated by Kabeer in his Dohas.
Dr. Neela Bhagwat who addressed us regarding this topic, famous for her proficiency in classical
and kabeer doha singing also stressed the importance of Mahatma Gandhi. His values and his life
is truly a source of inspiration to all Indians. Ms. Bhagwat has composed a Khayal (song) on
Mahatma Gandhi, which she sang for us. She also sang kabeer dohas.
40
Input session with Dr. Neela Bhagwat
(By RadhikaNabar)
31st October 2014
1. Cinema and diversity (Resource person: Sayeed Akhtar Mirza and Irfan Engineer)
2. Field visit: Mahim church, Mahimdargah, Samyuka Maharashtra Movement Museum
and Dadar flower market
Noted filmmaker and activist interacted with students as a part of the internship programme
conducted by CSSS. Sayeed Mirza spoke extensively of the dangers posed by communalism and
caste discrimination. Calling himself a ‘Leftist Sufi’, he said that most of his movies have dealt
with fringe elements with communities. He also spoke of the social impact of cinema and how
filmmakers have a social responsibility to talks of the injustices plaguing society. Mr. Mirza said
that there have been 56000 riots in India since 1947, however little action has been taken against
the perpetrators. We are living in, what he calls an age of amnesia. Mr. Mirza travelled across
India to regain faith in the idea of India, an idea in which he was fast losing faith. Mr. Mirza
believed that preserving India’s diversity is a formidable yet achievable prospect and felt that the
youth will have an increasingly important role to play in this.
41
Sayeed Akhtar Mirza in conversation with Irfan Engineer and the interns
Field visit to Samyukta Maharshtra Movement Museum, Dadar
(By Akshay Shetty)
42
1st November 2014 / 4th November 2014
1. Communal conflicts (Resource person: Rohini Hensman)
2. Field visit: RSS shakha (1st November) and Bombay Parsi Panchayat, Tazia procession of
Mazgaon (4th November)
The first time we had the renowned writer and activist Rohini Hensman amidst us, was when she
talked to us about ethnicity. She enlightened us about the political situation in Sri Lanka, as well
as the clash between two political groups, namely: the LTTE Liberation Tigers of Tamil
Eelam) and its supporters in the Tamil Diaspora, and the Government and its supporters in
the Sri Lankan Diaspora. She also discussed the role played by the politicians of Tamil Nadu
as foreign actors in this dire political situation, who extended their aid to the Sri Lankan
Tamilians.
She informed us about the riots between Sinhalese and Tamilians in Sri Lanka, and shared her
personal experiences of the same. We were shocked to know about the existence of child soldiers
in the LTT. She told us of Rajani Thiranagama, a feminist diasporic writer who was prominent
during the riots. We had an extremely informal, yet informative session, and were delighted to
have her back with us at short notice the following week.
During her second visit, Rohini ma’am acquainted us with various caste prejudices that prevailed
in Buddhism and Islam. She spoke of the dangers of having a society envisioned by
communalists, who believe that Hindus and Muslims constitute two different nations which have
nothing in common with each other, that the only identity a Muslim can possess is that of being a
Muslim, and therefore stands for Kashmir's accession to Islamic Pakistan: i.e., those who are
opposed to an independent Kashmir, and even more fervently opposed to secularism. The
question raised was the uncertainty of the state of those citizens of Jammu and Kashmir who
disagree with this vision? Some of us were also lucky to purchase a copy of her novel: “Playing
Lions and Tigers”, which highlighted Sri Lankan politics in a simple manner, and reflected its
impact on the common man. Overall, the group was thrilled to have her share her insight about
politics and secularism, and thoroughly enjoyed both her input sessions.
43
Input session with Rohini Hensman
(By Nandita Seshadri)
Visit to the RSS Shaka
We visited the RSS Shakha in order to interact with the people in that organization. They had
very biased opinions and ideologies and did not have that understanding and acceptance towards
other religions and communities.
They said that all Indians were Hindus and that Hinduism was not just a religion but a way of
life. They had such strong inclination towards Hinduism and were not tolerant towards other
religions. Ignoring the fact that India is a secular state, they very boldly made a statement that
since this is Hindustan, all the people living in this country are Hindus.
They were also very gender-biased. According to them, the primary role of women was to look
after the family and the daily house chores because of which the women working in the RSS met
only on a Saturday afternoon or evening after they were done taking care of their family and
home.
They were also very firm on their stand for anti-modernization. They would rather go back to the
old sati system than let the country adopt the other modern cultures.
When asked them about their views on Love Jihad, they had a very narrow and prejudiced view
of this concept. They said that love jihad was a practice wherein the Muslim boys would flirt
with the Hindu girls and eventually leave them after spending some months with them. The
Muslim owned mobile recharged stalls would be visited by Hindu girls to get their recharge done
after which the boys would save the girls’ phone number and send her weird messages. But the
44
girl would not tell this to her parents and eventually start talking to the boy and end up falling in
love with him. They would get married then and after a few months, the boy would leave the
girl.
The visit to the RSS Shakha showed us the actual picture of the government organizations and
how they were absolutely favouring Hinduism and were completely intolerant towards other
cultures and religions.
3rd November 2014
1. Religion, history and communalism (Resource person: Ram Puniyani)
2. Field visit: The Gorai Pagoda
Ram Puniyani’s session centered on busting of the various myths that have evolved around the
minority community’s role in India’s past and present. Using a mix of facts and humour, Mr.
Puniyani presented a non-mainstream narrative, a narrative that countered the systematic and
deliberate communalization of India’s history. Established beliefs about the role of religion in
power politics were convincingly challenged. A clear distinction between the pursuit of political
power by medieval kings and proselytization agendas was drawn, by means of historical
evidence and anecdotes. The example of Hindus serving under Muslim monarchs and vice versa
was cited to illustrate how the concept of ‘Hindu-Muslim’ rivalry and battles did not exist at the
time and the communal angle to such wars was given only later, for political purposes.
Input session with Ram Puniyani
45
Field visit to the Gorai Pagoda
(By Akshay Marathe)
5th November 2014
Visit to Haji Malang
Haji Malang, a Muslim shrine located few kilometers away from Kalyan is a wonderful religious
shrine atop a 2500 meters hill, one which is considered as a symbol of true sacrifice. It is named
after Hazrat Haji Malang Sha Sarkar Rahymattullha Taala Alhy, also known as Baba Malang.
According to the local natives me and my group spoke to, they say Baba Malang came to this
place around 800 years back from Saudi Arabia and helped the people in needy here. His
sacrifice inspired many people around him and in his remembrance they made this shrine for him
and his daughter.
People living here, many of them have completed their basic education up to SSC, and few up to
7th standard. Though many being educated they still have a strong belief that most of the things
happening in their life, good or bad has something to do with blessings and wrath of Baba
Malang. They strongly believe in miracles which according to them have happen many a times
when people have lost faith in someone or something, Baba will open their eyes if you sincerely
pray to him. I don’t know whether to call it a simple superstition or matter of faith.
Though Haji Malang is considered to be a Muslim residing area, the actual case is very
interesting. According to Survey Conducted by Nirmal, Rajesh and me, we have found that there
are around 40 Hindu families & few Christian families too who are living here since decades.
The most fascinating part is that, the people there who are majority Muslims have elected a
46
Sarpanch who is a Hindu, something which according to our theme is the best example to prove
the unity among diverse culture and religion.
People from all communities, culture & religion come and pay a visit here, and it is strongly
believed that whatever wish one has in mind will definitely come true if he reaches Baba on top
the hill. There are more than 1000 people across Mumbai who visit the shrine every day and the
numbers are 3 times more when there is a festival. Native people there are mostly occupied with
business of selling Chaddar (cloth) which visitors buy and offer to Baba. The shrine being on top
of the hill, visitors have to trek all the way up and thereby land up thirsty or hungry after some
climb. Many natives have therefore opened up small Stalls and tea areas with snacks, soft
beverages and sweets, which also is a good business.
According to the Deputy Sarpanch, people living there have only 1 major problem i.e. lack of a
hospitals and dispensaries in case of an emergency. Many people have died because of small
diseases because of this, as the treatment time is considerably delayed because of taking the
patients down the hill. They really wish if we could take this issue to the eyes of the authorities
so that they could get some relief.
Apart from all the difficulties people there live in harmony and enjoy their day to day life. They
don’t have much expectation from anyone but still feel the place could really be a very good
tourist attraction if some more efforts are put in by the Government. Lastly not being
superstitious, we hope our wishes do get fulfilled.
7th November 2014
Visit to the Synagogue, Thane
On 7th November 2014 we visited the Gate of Heaven Synagogue in Thane. This visit
enlightened us about the Jew community in India, its history, Jewish culture and a brief of
Judaism- the religion. We were also enlightened about the various contributions of the Jews to
Indian economy and culture and their participation in every major event in Indian history.
The Jews came to India nearly 2000 years ago to escape the tyranny in their lands. They were
provided refuge by the various kings in the Indian subcontinent. They settled in various places in
India but Jew population is predominantly concentrated in Cochin, Mumbai and the north east.
Jews in Cochin are better known as Cochini Jews which are originally from Europe, north east
are known as Baghdadi Jews originally from Iraq and the Jews in Mumbai known as Beni Israeli
originally from Israel. In the past Jews worked with Shivaji. The Jew businessman and
philanthropist had a great contribution to the economy and infrastructure of post independence
India. The famous David Sassoon library in Kala Ghoda was established by him. Mumbai Jews’
ties with their city's Muslim community have historically been strong and remain so even after
47
the Mumbai attacks. The two groups have been drawn together as minorities in a Hindudominated land – even by the similarities of their non-vegetarian diets of Kosher and Halal
foods. For these reasons, most Bene synagogues in Mumbai are in Muslim areas. Jonathan
Solomon, chairman of the Indian Jewish Federation said, ‘’Mumbai's Muslim Council had
ordered that the nine gunmen killed should not be buried in the city ’’, a gesture which was
highly appreciated by the Mumbai Jewish community
The Jews follow the holy book Torah, which is the old testament of the bible. They pray three
times a day for the three fathers- Abraham, Isaac and Jacob. The Torah is recited and this
ceremony is only complete if there is a minion which is the presence of ten adult male Jews.
They follow the Hebrew lunar calendar. The Jews do not believe in idol worship and hence the
synagogue like a mosque is a place where Jews gather to pray. In the synagogue there is separate
space for men and women. Women are excused from various ceremonies and Torah recitals as
they are expected to give preference to their household duties. A Jewish wedding is conducted by
the groom.
In recent times the Jewish population in India is dwindling, the primary reason is the migration
of Jews back to Israel and also the marriages of Jews to people of other faiths. In spite of this,
measures are taken to keep the Jew community strong and protected. Our visit to the synagogue
was indeed a very informative and enriching experience. We got a firsthand insight on the Jew
community in India, Jewish culture. This has led to the broadening of our understanding of the
Indian Society.
9th November 2014
Session on Bahá'í Faith
On the last day of the internship, Ms. Seema Indorewala and Mr. Kabir Indorewala shared with
the interns the various aspects of Bahá'í faith. They talked about their religion, the calendar they
follow as well their marriage ceremonies. They also talked about the position of women in the
Bahá'í faith.
Baha'u'llah is the Prophet of the Baha'i Faith. He is regarded by Baha'is as the most recent Divine
Teacher in the line of the Messengers of God that have enlightened the people of the earth with
their divine teachings. Bahá'í Faith is the youngest of the world's independent religions and is a
progressive religion.
A person becomes a Bahá’í by recognizing Bahá’u’lláh as the Messenger of God for this age and
accepting to follow His laws and teachings and the administrative institutions He established for
the unification of humankind. People enroll in a Bahá’í community by signifying such belief and
commitment, orally or in writing, to the responsible Bahá'í institution.
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The purpose of marriage in the Bahá'i faith is mainly to foster spiritual harmony, fellowship and
unity between a man and a woman and to provide a stable and loving environment for the rearing
of children. Interracial marriage is highly encouraged throughout Bahá'í scripture.
Bahá'í people intending to marry have to obtain a thorough understanding of the other's character
before deciding to marry. Although parents do not choose partners for their children, once two
individuals decide to marry, they must receive the consent of all living biological parents, even if
one partner is not a Bahá'í. The Bahá'í marriage ceremony is simple; the only compulsory part of
the wedding is the reading of the wedding vows prescribed by Bahá'u'lláh which both the groom
and the bride read, in the presence of two witnesses. The vows are "We will all, verily, abide by
the Will of God.
The Bahá'í calendar is based upon the calendar established by the Báb. The year consists of 19
months, each having 19 days. The Bahá'í New Year corresponds to the traditional Persian New
Year, called Naw Rúz, and occurs on the vernal equinox, 21 March, at the end of the month of
fasting. Bahá'í communities gather at the beginning of each month at a meeting called a Feast for
worship, consultation and socializing.
It was indeed a good learning experience.
Theatre workshop
Mr. Mohammed Khan, a diligent theatre artist at KABEERA which works closely with the
Centre for study of Society and Secularism (CSSS) proposed the idea of having a theatre
workshop with the interns at CSSS. The idea was immediately agreed upon, and two cultural
secretaries for the workshop were voted. The group agreed to meet at eight every morning.
Mr. Khan was an ideal guide, he helped the interns take small steps into the cosmic world of
theatre and, in that he was extremely patient. Punctuality, dedication and devotion defined him.
The interns were divided into groups on the first day of the workshop, and were asked to come
up with an independent act each group. Most of them had little or no experience with on stage
performances, and were initially reluctant at the prospect of performing on stage- but Mr. Khan
was positively encouraging, both the teams performed exceptionally well. Mr. Khan assessed the
performances closely, and gave feedback on the acts. His ideas of theatre help realize theatre
more closely, as an art form and remove the irrelevant preconceived notions about theatre.
Mr. Khan, on the second day directed the interns for a play- Toba Tek Singh, which is a bitter
indictment of partition between India and Pakistan in a sardonic and ironic way. The interns had
a reading of the script after which the characters were casted. The play was set in a mental
institution, it required a lot of mentoring and Mr. Khan patiently helped with the roles.
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The next day, one character from the play was chosen – a lunatic rebel who was driven to
insanity over the issues of partition. This character was enacted by all the interns. To give them
an idea about playing the lunatic rebel, Mr. Khan acted out the character. It was exhilarating to
see how Mr. Khan expressed himself through the medium of theatre.
The last few days were spent in various activities such as singing, acting and a number of games.
The games aimed at bringing out several aspects – creativity, spontaneity and presence of mind.
The workshop helped the interns come out of their cocoon, try new things and reach out to
others. It helped them connect with each other and taught them to express themselves through the
art of theatre.
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Annexure
This section features a collection of notes written by the interns on their respective
experiences of the internship at the Centre for Study of Society and Secularism.
“I am honored and humbled to have been part of this endeavor as I got an opportunity to
understand this city and its people better. This internship has been an exercise in both learning
and unlearning. While I learnt a lot about a lot of things that go unnoticed in this city, I also
ending up challenging several myths and biases that I had harbored for a very long time. I am
glad to have got an opportunity to interact with a wide of variety of activists and academicians,
most notably Mr. Ram Puniyani and Mrs. Rohini Hensman. Being a part of this internship was a
truly wonderful opportunity. I can say with certainty that all of us have emerged out of this
internship more aware and perceptive.”
-
Akshay Shetty
“We live in a city with rich cultural heritage, but the value of this diversity is not fully
understood by the citizens of Mumbai but with the help of CSSS I learned the importance of our
rich cultural diversity and that valuing our diverse culture is all about understanding and
respecting the beliefs of others and their way of life. I evolved as a social worker as each field
visit was filled with real life stories narrated by different people from different socio-economic
background. I have also started appreciating other’s perspective. Today I can confidently say that
CSSS has helped me evolve not only as a student but also as a fearless person. It also taught me
how to take initiative and put my creativity into action. Lastly I would like to conclude by saying
that it taught me the most important lesson of life that is to accept defeat without feeling
disappointed and dejected and to bounce back in the game with more concentration, dedication
and hard-work.”
-
Nishe Sah
“I personally gained a lot of information and enjoyed in these last 15 days. The input sessions
were good. The field visits were amazing. I, personally feel that I couldn’t have learnt better than
our field visits about various cultures. As I look back in these 15 days I really feel proud and
privileged.
-
Teresa John Raj
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“The internship enabled me to reaffirm acute importance of secularism for the entire society, and
more importantly, for the politicians we vote. Secularism is an essential mindset, every citizen
needs to uphold to. It makes you feel more like a human. Love, respect and be curious about all
religions. Be skeptical about them, criticize them and extract the gold embedded in all of them.
-
Jatan Gogri
“The internship programme at the Centre for Study of Society and Secularism was instrumental
in enriching my knowledge as a result of the interactive sessions with the resource persons from
varied walks of life and the field visits to specific communities to understand the composite
culture of Mumbai. The field visits ensured a direct interaction between the interns and the
diverse communities of Mumbai. They helped add to the perspective as we got to directly
interact with the communities that are far from our respective immediate cultural surroundings,
and yet form an integral part of the composite culture of Mumbai. The internship also made a
very sincere effort in exposing the students to different perspectives.
-
Ritika Ramasuri
“In this 15 day internship with CSSS we focused on different aspects of culture in Mumbai. We
not just tried to understand culture in communities by understanding their customs, traditions and
rituals but also trying to understand religion, food, attire, transport and status of women.
This internship has proved to be very fruitful and informative. I got the opportunity to learn a lot
of things and I have definitely become more sensitive to everyone’s culture.
-
Amina Bambotia
The field visits and the talks given by various scholars aided in shifting my perspective from a
very individualistic, self-centered frame to a more inclusive, integrated frame. It helped me
realize that joining the rat race, over-taking a few and reaching the top was not the motive, the
idea was to look around, and take the others up with me as well. The visits made us more
socially alert- they were at times overwhelming, empowering, enlightening and larger-than-life.
The internship was an experience treasured for a life-time. Each day was a different story, a fresh
page written with new ink whose impressions ornament our minds and heart. In addition to
realizing ourselves as individuals at various levels, it helped us identify ourselves in relation to
the society, the culture and the nation.
-
Prerna Patel
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“In the 15 days of my internship with CSSS, I went through many new wonderful experiences.
Every day was filled with adventure, learning & expedition. Moreover, it gave us a sense of
responsibility in the form of undertaking methodology, of asking questions to different
communities and carrying out the survey work.
The spirit of being a small time researcher was really a wonderful one, and the conclusions that I
drew after my research gave much satisfaction for the hard work we put in as group. This
program was not merely an internship for me; it was a life changing experience, an experiment
with the real world. Every person has his/her own understanding of a community and the society,
and our days with people across Mumbai gave me a broader perspective of looking at this city.
-
Vinay Nair
"Travel can be one of the most rewarding forms of introspection." -Lawrence Durrell
Introspection of ourselves, our community our city. The many places we visited and the various
interactions we had, led to us questioning our own preconceived notions. The interactions we had
during the visits truly gave us a feel of the life and culture of each community, and the various
problems they face.
Through the sessions which hosted eminent personalities we got to share opinions regarding
pertinent topics which enabled us to cognize the various aspects of our society and culture even
better and question our views and prior prejudices
This internship has influenced me in ways I yet cannot fathom. I have grown more in these 15
days than I had in the past decade. This internship shall always be a landmark of intellectual
progress my life. With all the learning it has also given me good friends and beautiful memories.
-
Radhika Nabar
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Feedback
At the end of the internship programme, the interns were asked to share their feedback on the
entire internship programme.
The feedback was positive and they wished for the internship period to be longer. Their favorite
sessions were those with Ram Puniyani and Rohini Hensman. A few sessions were in the form of
lectures which they felt could have been made more interactive. They also loved the idea of field
visits and wished for more field visits as a part of the internship programme. Of the visits, they
all felt that the visit to Mumbra was the best one. They hope for more internship programmes
like these to study the social realities not just in Mumbai but in other cities as well. All in all,
they enjoyed interning at the Centre for Study of Society and Secularism and wish to be
associated with the Centre in the future as well.
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