BEYOND THE CARICATURE by Rajesh Pant

Many years ago, as a child in class three, I saw something amazing. A tall for his age boy, a classmate, proudly walked up to the Maths teacher and presented him a cake. “It’s my birthday”. The Master who was about to read the results of a quiz, stopped him; read out his marks. He had failed the boy. Then in a rage he threw the cake on the ground, kicked it out the door and roared “don’t try and bribe me you dirty Sindhi”. (Those were the days of course, where Teachers were forgiven for being impolitic!)

After class, the boy went out, quietly picked up the cake, and took the first bite himself and shared it with us saying his mother had baked it, why waste it? The memory of the incident has not left me because it was the first time I had heard a Teacher being abusive and the first time I had heard of someone being called a Sindhi. Before that I only knew that the boy’s name was Pooran. The ‘Sindhi’ caricature of a scroogish person who accumulates cash and real estate while constantly prattling ‘vari sai’ is widespread; egged on by actors playing bit stereotypes of Sindhis in yesterday’s Hindi films. And thereby hangs a tale.

Caricatures are an unfortunate sociological phenomenon, particularly in our country; we draw upon them and use them very matter of factly mostly disrespectfully. This in turn causes diminution of our strength as a society. Constant usage somehow cements these social and untruthful caricatures till they becomes part of our believed folklore – said by elders, repeated by the young who will ape anything. And so it will go till we mature as a Society.

Murli Melwani's collection of short stories ‘Beyond the Rainbow* goes a ways in breaking the caricature. It is a melange of colourful people, exotic locales and some adventure. All characters and events are supposedly fictional. But I suspect, very strongly, each story is true or at least has a broad element of truth. It is said that a people whose homeland is sparse – or who have no homeland at all - causes them to move to far and foreign lands. To make their living or ply their trade. True of Marwaris, Jews and Scots and certainly Sindhis. The sweep of the locations of the people and stories is ample evidence of the truly international spread of this group of people.

Stereotypically Sindhis have settled in Haang Kaang and have shops in Chunking Arcade! Melwani’s book serves us a different and exotic cocktail – Curacao, Toronto, Taipei, Bangkok, Bombay, New York, Honduras, Darjeeling and of course HK and Ulhasnagar. He paints a picture of their fads, foibles, beliefs, customs, strengths, weaknesses. These stories illustrate the ease with which they adapt to (or do not) to stressful, and strange situations.

In one of the longer short stories – the protagonist is called to the Holiday Inn in HK for an interview. This took me years back on my own first trip overseas and to HK; I stayed at the Holiday Inn in Kowloon and was amazed to see a small statue of Lord Shiva near the entrance with a ‘fountainette’ from his locks depicting the source of the Ganges. I was told that the property was owned by the Harilela’s. “Sindhi, you know, flom your contly” – the Receptionist informed me Though I believe they are Hongkongers stretching back a century. Coming back to the tale, ‘Head of a Chicken’ is a textbook narrative of poor boy, with remarkable insights “…but, a Sindhi would not ask a question without a motive…” he is economical with ethics, makes good and then faces the same situation he had left his earlier employer. An interesting take on ethics and business, a motif which runs through a some of the other stories.

Another facet about Melwani’s writing is the simplicity and honesty. In one of his stories he writes “there’s a writer in each one of us”. He does not use artifice; the story is what the story is – and that is where the writer’s true craft comes in. It is very complex to keep a narrative simple. This is exemplified when he writes a commentary on one of the most intricate machinations of our society, almost like a Rube Goldberg contraption – the fixing of a marriage, narrated by the Marriage Broker. It is mirth and thought provoking in equal proportions. Explaining it is like instructing a Martian the process of lacing-up shoes and knotting them. ‘The Bhorwani Marriage’ is a treat. Having made a fair amount of money in the transaction, which is what arranged marriages generally are, the Broker adds his punch line “One must be grateful for the crumbs that life throws one’s way”.

Sex is is not taboo. This is refreshing because our public posturing is prudish and fairly Victorian. So when a well off and retired businessman has a romp with a Bar girl; it does not seem shocking. The twist is later in the tale like in the thought process of a man in another story, watching a call girl undress. And more – a Father who can shoot to kill – to dictate a marriage in his family. As they say - you can take a man out of the home but you can take the home out of the man.

Like all those who have spread across the globe and settled; names soon change to suit or accommodate or better still to merge with the chosen country of abode. Meaning we are here to stay and be a part of you. An endearing quality which makes Jetharam convert to Jimmy and Metharam change to a more suitable Mike. A subtle change of status too? Which brings me to another story.

Years ago in the middle eighties, my Boss called me to substitute for him and make an unscheduled presentation to two gentleman sitting in the Conference room. The object was to present India, as a country full of promise yet not hide the pitfalls. The two were obviously ‘from overseas’. Post the presentation I introduced myself and the young guy stuck out his hand saying “Tommy, Tommy Hilfiger. I’ve just started a line back home with him and this guy brought me here because he’s very hot on India though he’s never lived here.” The other gentleman’s calling card was a folded affair. The top read Gloria Vanderbilt and the card opened to reveal his name ‘Mike’ Murjani.

Rajesh Pant

Pune, December 2020

*Beyond the Rainbow.

Murli Melwani.

Published by Black-and-white Fountain.

Learning to read all over again

When the lockdown commenced, life turned grim overnight; stranger than fiction. I was reading the Memoirs of Seth Naomal Hotchand of Karachi (1804-1878), a well-told narrative of a wealthy merchant of Sindh. Being the elaborate personal account of someone who belonged to a community about which not much documentation exists, the book, with an interesting history of its own, is fascinating. However, my eye lazed mid-sentence while my mind wandered, and the pages stayed put.

In despair, unable to read, unable to write, I dug into my files seeking comfort, and came across Forgotten Stories from my Village, Harwai by Hari Govind Narayan Dubey. In 2015, I worked with the author to translate this charming book, based in rural India during the freedom struggle, into English. It has dramatic stories – pots of gold uncovered by a farmer ploughing his fields, a spectacular jailbreak, the impact of caste division and social boycott, and more. What makes it a classic is the ringside view of the lifestyles, thought processes, and other subtleties of an epoch of Indian history invariably dominated by political figures with vested interests. To make it easily accessible to all, I uploaded it for free download on this link .

Still unsure about being able to concentrate, I decided to attempt a slim volume with an uncomplicated cover: The Impossible Journey by James A Coghlan. This lovely story of a Scottish boy’s experience of serving in the Indian army is fiction, but, based on the diary of the author’s great uncle’s accounts of a road journey from Rawalpindi to London in 1936, is quite as alive with engaging detail as Naomul’s memoirs. Along with glimpses of world history and geography, the reader understands a little about the connection between India and Scotland, while revelling in the wry turn of phrase that permeates the book.

And then, a drowning woman who miraculously began to swim, I picked up The Strange Case of Billy Biswas by Arun Joshi. This book shows that IWE were quietly turning out classic prose decades before the term IWE was coined. Billy Biswas belongs to two peculiar and mutually exclusive communities: the privileged anglophiles who once governed India, and an ancient tribe, both groups reduced today to appendages verging on extinction. Though I found its traces of schoolboy fantasy a little annoying, the plot captivated me and I read in long happy bursts, freed at last from lockdown.

This column was written for The Hindu and appeared on Monday 3 August 2020 

Circus Folk and Village Freaks by Aparna Upadhyaya Sanyal

There are organs and organs

 This attractive-looking hardcover book turned out to be a surprising treat. Each of its eighteen stories, all written in verse, are about people who are different. Not just different but significantly so, some quite peculiar, and the stories deal with different aspects of how the difference arose, how it was dealt with, and what happened in the end. Along the way, each story has earthy overtones. It starts quite naturally – I was surprised at first and then admiring, but as it went on and the bonking got more intense, I wondered whether it wasn’t just to say that people who are different are actually like everyone else – or that by virtue of their difference they are more highly sexed. Though the question occurred to me while reading, I forgot to ask it to the author when I had the chance. The former, I suppose, based on what she revealed of herself and her book through the discussion.

Aparna told us that she woke one day about a year and a half ago, with a strong vision of a character. “It was about 5 in the morning,” she said. “I tapped my husband on the shoulder and I said, ‘Subramanyam’. So he said, ‘No, darling, it’s Abhijeet,’ and he turned around and went back to sleep.” The Strange Case of Subramaniam the Crocodile Man was forming rapidly in her mind. Noyon, their son, was not yet four and though Subramaniam was clamouring to be let out, Aparna was a busy mommie and did everything she had to do until finally, at the end of the day, she could sit down at her computer and write down the story.

Over the next three weeks, she had written eighteen stories, waking every morning with new circus people and village freaks performing various antics through which they conveyed meaningful messages about human beings and the way we lead our lives. After a rapid, fully-charged run, Aparna stopped and only looked at her stories two months later: “The first thing I said to myself is, ‘You are sick!’ I could not believe I wrote these stories.” (And her mother would moan, “Where did I go wrong, was it I who filled such nonsense in your head?”) For Subramaniam had turned out to be a ‘Crocodile Man’, a source of income but unable to gratify his wife, who had to make her own arrangements. Pablo the Clown had a ‘foot-long schlong’ which women thronged to view and engage with. Vishu, the Village Exterminator, came between a husband and wife in an unusual way. Urvasi, the Devadasi, developed culinary skills that threatened to make the entire village and its surroundings obese. Miss Rita, born a bonny, baby girl, developed a ‘fertile chinny-chin-chin’ which sprouted a thick crop of hair. Murali, the Metal Eater, is a reverse-Midas who eats and coolly digests metal:

Sweet Murali, with a whistling throat and surreal digestion within –Never ate a bit of meat or gran, but gorged himself on mountains of tin

Miss Luxmi, The Daredevil Dart Thrower, highbred, born wealthy and fancy free, happened to be too dusky-toned to attract any good Brahmin boy.

Of Sita and Gita, the Siamese Twins,
Who separated themselves in a bid to winLove, and for half a heart each, a home –
Instead, lost it all and grew old alone.

Twisted passions, lustful charity, drunken brutality, servitude and fawning delight, accommodating girl, dumbstruck wife, furiously praying, gilded cage – these are a few themes; they are also phrases picked at random from these tales – or fable, allegory, parody, if you will.

People close to Aparna told her that the book reads like an autobiography: “I grew up feeling like an outsider. I dealt with mental health issues for a very long time. I have major recurrent depressive disorder, and it took me a very long time to find a kind and compassionate neuropsychiatrist. Growing up, I felt like a square cog in a round hole. So the book addresses a lot of issues to do with a person not fitting in – a freak, as it were. I grew up in a conservative town and people would look at me and say, ‘What is this?’ So I guess this reflects my experiences. Issues are important to me, whether the LGBTQ community, caste, physical appearance or others.”

Aparna’s stories veer towards South Indian motifs including names, features and other hints, and this Aparna explained by saying while she had tried to be geographically neutral, she had grown up with the work of RK Narayan and when constructing this world, the visuals that came to her said, “Malgudi”.

While each one had turned out pretty much whole in terms of its theme and content, the rhyme in which it manifested was lacking. Aparna said that her work had been published in international journals like Pen Review and others, but more abstruse and in free verse. She now began a rigorous study of metre with the help of a mentor, Shantanu Anand, and every syllable in the book was read and re-read at least eight times to put it into the exact metre. Still, these eighteen pieces do not follow a satisfactory structure. They are not in the same metre; some verses change metre in the course of the verse; in some, I was unable to stretch them to fit a metre at all. Aparna is not, she said, a master like Vikram Seth who wrote Beastly Tales from Here and There, and maybe one day would be skilled enough to write in a particular metre. Meanwhile, her next book is short-form prose and is on the theme of variations in ways people torture each other.

This book is hugely amusing but it’s also strewn with pathos. Its plots are inventive, and the illustrations by Rachna Ravi, aesthetically pleasing, are a great lead-in to each story. Most interesting, a stroke of genius I felt, was that while the male organ is bandied about quite lasciviously, when female organs are brought to the page, they turn out to be brain, lungs, liver and heart.

This review was written for Hindustan Times and appeared on Saturday 30 November 2019 

https://www.hindustantimes.com/books/review-circus-folk-and-village-freaks-by-aparna-upadhyaya-sanyal/story-UEhVmc2zxnu0PBxPCIolaM.html

Review of THE AMILS OF SINDH by Nandita Bhavnani | Published in Dawn, September 15, 2019

Non-fiction: The Story of Sindh's Amils

As is well known, in 1947-48, thousands of Hindus and Sikhs migrated from Sindh to parts of newly demarcated India. Across the border, they were successful in “transplanting” several of their institutions from Sindh: schools, colleges, nari shalas [homes for destitute women], panchayats and more. One such institution was the Khudabadi Amil Panchayat, which was relocated to Bombay [Mumbai] where it continues to operate till today.

May 2019 saw the release of the book The Amils of Sindh: A Narrative History of a Remarkable Community, commissioned by the Khudabadi Amil Panchayat and penned by Saaz Aggarwal, the author of Sindh: Stories from a Vanished Homeland. The book under review here lives up to its name, in the sense that a substantial portion of it consists of the oral narratives of numerous Amils (disclaimer: as an Amil, I, too, was interviewed for this book). Aggarwal has clearly put in considerable effort, interviewing numerous Amils in various walks of life and from many corners of the world. Although she has interviewed Amils of all ages, she has largely focused on the generation that migrated from Sindh.

Even though in public perception, the stereotype of a Sindhi Hindu is a money-minded businessman, Sindhi Hindus also include a sub-community who were traditionally professionals: bureaucrats, lawyers, doctors, engineers, writers, teachers and so on — collectively known as the Amils. According to some versions of community history, Khudabadi Amils were those who came as ministers of Mian Ghulam Shah Kalhoro first to Khudabad (near Dadu), and then to Hyderabad (in Sindh). They continued as ministers and bureaucrats under the Talpur rule. Subsequently, during the colonial period, the Amils came into their own, dominating education in Sindh as well as senior posts in the bureaucracy and courts of justice. Subsequently, after Partition, they used their education, skills and social contacts to successfully rebuild their lives and regain their socio-economic status, both in India and the diaspora.

A valuable addition to Sindh studies, a new book presents the history and oral narratives of a community largely displaced during Partition 

The first section of the book, on the early history of the Amils leading up to Partition, is strong and informative, delving into the past of not just the Amils, but also Hyderabad and Sindh and delineating the crystallisation of Amil identity. It furnishes the reader with a plethora of fascinating details about the manner of dress, elaborate journeys, shops and houses in pre-Partition Sindh, among others.

The second and third parts, which cover Partition and the arduous process of resettlement and rehabilitation, are largely a collection of personal narratives. Although Aggarwal says that her aim has been to “present a wide range of facts, personal anecdotes and theories without any leaning or bias”, here one misses the author’s voice that had a robust presence earlier in the book. These sections bring out the stoicism, the resilience and the grace with which many of these Amils dealt with their trauma — as did other Sindhis. However, there are so many persons mentioned, and some without any introduction either, that the reader is sometimes left bewildered.

The book foregrounds the importance that Amils have given to education over the centuries, which has played a significant role not just in their culture and lifestyle, but also in their sense of self. Further, it goes on to break the stereotype of Amils as only professionals, and highlights other fields where Amils have excelled: business, the freedom struggle, the armed forces, sports, cinema and — while in Sindh — zamindari [landholding].

In this light, it is all the more surprising that, while Aggarwal has provided profiles of Amils in these diverse fields, she has included only either scant or no details of the lives and personalities of some of the Amil titans of Sindhi literature, such as Bherumal Meharchand Advani, Parmanand Mewaram and Jethmal Parsram Gulrajani to name a few, although she has written about others such as Dayaram Gidumal Shahani and Dr Hotchand Mulchand Gurbaxani. Similarly, there are hardly any details about the lives of senior political leaders such as Dr Choithram Gidwani, Jairamdas Doulatram and Professor Ghanshyamdas Jethanand Shivdasani.

Even though in public perception, the stereotype of a Sindhi Hindu is a money-minded businessman, Sindhi Hindus also include a sub-community who were traditionally professionals: bureaucrats, lawyers, doctors, engineers, writers, teachers and so on — collectively known as the Amils.

A very welcome section of the book explores the high degree of feminism among Amils. Amil women were among the best educated women in colonial Sindh, and I can personally attest that the tradition of education and freedom for Amil women continues even today. Another interesting section is about the various religious shrines founded by Amils, including those “transplanted”, or even founded afresh, in India after Partition. It brings out the diverse faiths of the Hindus of Sindh: many believe in Guru Nanak, while others are followers of the Ramakrishna Mission, various Hindu gods, the Radhasoami sect etc. Some readers may be surprised to know that several Amils were followers of Sufi pirs, notably Sain Qutub Shah of Hyderabad, and Sain Nasir Faqir Jalalani.

There are also numerous references to the legendary arrogance of the Amils, vis-à-vis not just Sindhi Muslims, or Hindus from other parts of Sindh, but even Hyderabadi Bhaibands, with whom they intermarried. Aggarwal also delves into the thorny question of the definition of a “true Amil”, providing many different points of view. The book closes with a short story which, although written by an

Amil, has apparently little to do with Amils.

In all, this book is a valuable addition to Sindh studies. Amils will, in any case, be interested in reading their own history/ies, and, in the author’s own words, “It provides the context for present and future generations to identify themselves with pride in family grids to which they belong.” Further, like Lata Jagtiani’s book Sindhi Reflections: 140 Lives and the Indian Partition, it is also an important

documentation of the experiences of the generation that lived through the tumultuous days of the 1940s, and will be of interest to other readers interested in this era of Sindhi history. Considering that this generation is on the wane, it is good to know that Aggarwal has announced that she intends to bring out similar books on other Sindhi Hindu sub-communities, such as the Bhaibands and the

Shikarpuris. One can only hope to see more publications of similar oral histories of communities in Pakistan.

The reviewer is a Mumbai-based researcher and writer working on Sindhi history and culture. She is the author of The Making of Exile: Sindhi Hindus and the Partition of India and Sindhnamah

The Amils of Sindh: A Narrative History of a Remarkable Community

By Saaz Aggarwal

Black-and-White Fountain, India

ISBN: 978-9383465088

732pp.

Published in Dawn, Books & Authors, September 15th, 2019

Why do some stories seem more important than others?

On Wednesday, I spoke to the Book Club at Gyaan Adab about “Some complexities of depicting Partition in literature”. I recorded what I said so you can see it here if you like!

Saaz Aggarwal speaking at
the Book Club, Gyaan Adab
on 7 August 2019

While preparing the talk, I remembered that my very first foray into this subject had been on facebook. It was 14 August 2011, and I posted that I intended to spend Independence Day thinking about my grandparents who lost their homeland when Independence took place in 1947. I was bemused when some of the responses were argumentative if not actually hostile. I also received a private message:

Saaz, with all due respect, time we forgot those memories. They don’t let us go forward. It’s time we buried hate which is redundant.

This message I found quite annoying (if well-meaning). I hadn’t said a word about hatred or indicated anything like that – all I was doing was speaking with affection and admiration of my grandparents and thinking about a difficult time in their lives which they had faced with courage. It seemed clear that referring to Partition could get you into trouble. I’m not sure if this was the spark that actually set me off on my journey, but it certainly did give me an important insight.
I also looked through my books to see what I could refer to for the talk at Gyaan Adab, and found that they all seemed to have been written by people who had witnessed the horrors of Partition themselves. Some of them were personal accounts of trauma and tragedy. Along with this were indications that the accounts were not welcome by others: someone had even filed a petition to prevent the screening of the TV serial based on Bhisham Sahni’s Sahitya Akademi Award winning Tamas. It was 1988, more than forty years after Partition. The Supreme Court rejected the petition, and the serial ran. The Bombay High Court judgement said:

Tamas  takes us to a historical past – unpleasant times, when a human tragedy of great dimension took place in this subcontinent … Naked truth in all times will not be beneficial but truth in its proper light indicating the evils and the consequences of those evils is constructive and that message is there in Tamas*.

Even Manto, so beloved by lovers of literature today, was badly reviled in his time, twice prosecuted for obscenity, and once accused by a critic that he had “desecrated the dead and robbed them of their personal possessions to build a collection**.”
The stories I have collected about Partition do have trauma and tragedies but, being based on extensive interviews of people so many decades after the event, they give a more balanced view of what life was like before Partition, what happened during Partition, and the story after that. The most remarkable thing about these stories is not the horror of the event but the heroic rebuilding of lives that were disrupted. We have not done justice to these marvellous stories or given the people who lived them the appreciation they deserve. I feel very privileged to have interviewed so many of these exceptional people and heard about their lives, and they will always be role models to me on how to deal with adversity.
Since a very large majority of the people I have interviewed are Sindhis, a little more than half my talk presented aspects of the Sindh Partition story, including:

• how they put aside their grief and confusion and worked hard to adapt to new places and succeed,
• how this approach caused them to blend into new communities so seamlessly that nobody noticed that they were a people who had lost their land, their language, their culture and their past,
• that they themselves did not really think they had a story worth telling,

and so many more that, towards the end of the interesting discussion that had ensued after my talk, someone stood up and said, a little puzzled, “but this talk was not about the REAL Partition”.

An audience of the book club regulars that day

I found it interesting to experience at first hand how it can sometimes be difficult to convey subtle messages; to change perspectives. It reminded me of something I’d spoken about earlier, in the course of that evening's talk, one of the most terrible things that happened during Partition. A huge number of women suffered rape, abduction, separation from their children, being used as instruments of torture, being forced to jump into wells to supposedly save the family ‘honour’ and more. And then, many who were rescued and returned to their families were rejected by their families. These things had been known all along but not considered significant. The first major work on this extremely important human history was The Other Side of Silence by Urvashi Butalia – in 1998, a full FIFTY years after it took place.
It has taken even longer for the Sindhi story to gradually emerge but even now, seventy-two years later, there are some who don’t think it is about ‘real’ Partition.

Saaz Aggarwal

*India Partitioned edited by Mushirul Hasan Vol 1 Roli Books p114 
**India Partitioned edited by Mushirul Hasan Vol 1 Roli Books p88 

Afghan Hindus and Sikhs by Inderjeet Singh

A plea for recognition

Can a Hindu or a Sikh be a real Afghan? Or could it be possible that people left their homes in India to settle in a country where they would always lead challenging lives because of their religion?

This book is a systematic and earnest compiling of a wide range of information about the origin of this once strong and mainstream, but over the last few decades blighted, community. It is clearly structured, written in simple language and, an earnest and poignant plea for recognition, aims to prove once and for all that Afghan Hindus and Sikhs are an indigenous people and not recent settlers.

A superficial and prejudiced understanding denies native origin to Afghan Sikhs and Hindus by claiming that they were brought to Afghanistan as slaves by Mahmud Ghaznavi in the 11^th century, or later when they fled Babur’s territory in the 13^th century – or even to the influx of Sikh and Hindu traders in the 17^th, 18^th and 19^th centuries. Inderjeet Singh disputes this with a large number of written records, starting from the rule of Kabul by the Hindu Shahi kings which ended in the 10^th century, all the way to the present. From his citing of these, the reader learns that Hindus worked in responsible positions under the Ghaznavi rulers in the 11^th and 12^th centuries, serving as physicians, important court officials, and even army generals. He exposes a trite understanding of history by underlining that Genghis Khan’s 75-year rule was the rule of an infidel: his name was Khan but he was not a Muslim. In fact, his was a period that introduced unfamiliar religious traditions along with non-Sharia taxation, non-Muslim personnel in high office and a liberal approach to all religious practice which reduced the status of Islam in the area. The book also has descriptions of Hindus during Timur’s 35-year rule. Then, in the 16^th century, the Sikh religion emerged and spread as Guru Nanak travelled and preached, and the community developed in the area. Through the 17^th and 18^th centuries, the migrations continued, supplementing the indigenous population. Lifestyles are seen through the eyes of the many travellers across this region. Inderjeet Singh also documents the gurudwaras of Afghanistan, providing important historical information and their present depleted condition. Some have proof of antiquity with dates on handwritten copies of the Guru Granth Sahib.

Through the 19^th and 20^th centuries, as the beautiful landlocked country developed into a battlefield of international intrigue, the Hindu-Sikh community became a victim of internal as well as external attacks – denied of the freedom to eat, drink and perform their religious rituals; facing violent processions when they tried to cremate their dead; their real estate in peril; their children mocked in school and told to go ‘home’.

This book is largely a clean read, with little slips that a sharper proofreading eye could have caught. To extend the whines, I could also point out that it did not give me a sense of the difference between Afghan Hindus and Afghan Sikhs. I asked Inderjeet, and he said that in a way Afghan Hindus are similar to Sindhi Hindus. (Most Sindhi Hindus observe the tenets of Sikhism, their prayers are largely from the Guru Granth Sahib and their ceremonies at the gurudwara. However, mainstream Sikhs generally disapprove of their easy affinity with Hindu ways; neither do they classify themselves as Sikh.) Inderjeet specified that Hindu places of worship in Afghanistan do not keep Guru Granth Sahib; that Hindu and Sikh attend each other functions; that their numbers are approximately 2:3.

On 22 June 2019, when India played against Afghanistan in the World Cup Cricket match at Southampton, the stadium was packed with fans cheering loudly for India (and against Pakistan, not Afghanistan). There were Afghan fans too, and I was intrigued to see one box of Sikhs with flags of both countries. I messaged Inderjeet Singh asking if he was in the stadium. Silly question. He replied confirming that they must be Afghan Sikhs, of whom there were 10,000 in London. And 20,000 in Delhi – in contrast to just 8000 in Peshawar today, depleted to half over five years by kidnapping, extortion, and the murder of prominent Sikhs, which caused many to flee their homeland.

This review was written for Hindustan Times and appeared on Saturday 23 March 2018 on https://m.hindustantimes.com/books/review-afghan-hindus-and-sikhs-by-inderjeet-singh/story-UOkRikj52eraPFPHbTivbK_amp.html

The Revenge of the Non-vegetarian by Upamanyu Chatterjee

Absurd comedy and grand horrors

I wanted something light and fulfilling to read on a journey, and picked The Revenge of the Non-vegetarian by Upamanyu Chatterjee from a teetering pile (a very patient teetering pile) on my bedside. It turned out to be the perfect choice because I thoroughly enjoyed every one of its well-chosen words. At the end, the jacket blurb included this sentence in the author description: “He spent over thirty calm and undistinguished years in the Indian Administrative Service; during that time, he wrote six novels – when no one was looking.”

That was inspiring – I got online looking for the other five. I remembered reading English, August when it was new and enjoying it thoroughly as a work of literature but being revolted by quite a bit of the story.

The description of The Assassination of Indira Gandhi said that “In the twelve long stories that comprise this volume, he investigates, as only he can, the absurd comedy and the grand horrors of the human condition.”

‘Absurd comedy’ and ‘grand horrors’ are indeed the fabric of what I’ve read of Upamanyu Chatterjee. Perhaps not entirely of the human condition, but certainly of a westernized IAS officer reigning supreme in rural India.

The Revenge of the Non-vegetarian is one of those books that evokes vivid images and transports the reader deep into its plot using tightly-packed and crisp prose. At one level it’s a grotesque story of vicious murder followed by a ludicrous implementation of justice. At another, it holds a mirror up to us as a people who exploit those weaker than ourselves, make the wretched even more wretched, and then accuse and incarcerate them of wretchedness. It is a brilliant parody of the truth that comprises India and its administration.

Shillong Times by Nilanjan P Choudhury

Violence in paradise

I read this book because my daughter recommended it. It meant I was assured of a really good read; what I did not expect was that it would be so strewn with unhappiness. After all, the central character, Debu, is just 14.

Like most people who lead insular lives preoccupied with their own minutiae, I was unaware of the civil unrest in Shillong at around the same time that I was growing up in the peaceful Nilgiri Hills. When I read Murli Melwani’s book Ladders Against the Sky and interviewed him, he told me that his family had left Shillong at this time and on account of the strife. I did not ask for details, and barely sensed the pain of disruption his and so many other families experienced. Reading this book brought the situation starkly alive. I wasn't surprised to see Murli's name in the author's acknowledgements, and when I emailed this to Murli he replied saying that he had suggested people for Nilanjan P Choudhury to interview. Murli wrote a review too and you can read it on this link. He told me that the title of his review is a line from one of Bob Dylan's songs and that Dylan is very popular with the Khasis of Shillong. 

While this book skillfully presents social problems and human suffering caused by human greed and political vested interests through an interesting story, it is more than just a device to do so. One of the things I enjoyed most was the way it gripped me. It took me back to my younger self, bringing alive that old familiar feeling of resenting anything that came between me and what I was reading. Beyond the story, there are also passages of commentary which give context, sometimes in a thoroughly amusing way. And the excursion to Mawphlang had me admiring the poignant symbolism of violence erupting in paradise, as well as hoping that I would one day be able to visit the ancient sacred grove.

The Women's Courtyard by Khadija Mastur

Zooming in on a microcosm

If a women’s courtyard is considered an enclosed inner space, this book is a canvas with streaks and splashes of unexpectedly vibrant colour and design. The women that inhabit the courtyard are strong and lifelike, and the qualities that each one epitomizes is perceived through her actions and speech. So while we never learn the given names of Amma (also known as ‘Mazhar’s Bride’) and Aunty, we experience them very clearly as real people.

This is a historical period and a segment of society where poets sing on the streets – but also where arrogance is native to wealth and privilege. Amma has been betrayed by her circumstances, and her constant taunts, bitter appraisals, never-ending self-pity and glorification are received with tolerance and even empathy simply because life has been cruel to someone who expected better. Her sister-in-law Najma, an MA in English and a working woman who in the 1940s arranges her own marriage (and later walks out of it), is vain and consistently demeaning of those she considers beneath her because they have not studied English. She flaunts elitist opinions such as, “Only people who are incapable of getting a job know Arabic and Farsi”. Najma’s sister-in-law, Aunty, on the other hand, is that loving and giving woman – one whose eyes can be seen ‘filled with centuries of grief’ – on whom every large household relies. Even when immersed in disappointment, loss and financial struggle, she  labours on, almost always emanating warmth and kindness. Young Chammi –  acknowledged as Shamima but once by the author – has the status of one whose mother died and whose father left to live elsewhere, his new life overrun by new wives and their offspring. Beautiful, unwanted Chammi, treated with love by Aunty, somehow became that wild, shrewish girl whose tantrums are feared to such an extent that when her marriage is arranged, no one dares to inform her. Kareeman Bua, who came with her mother in the mistress’s dowry, lives a life of domestic servitude, devoted to the family, oblivious to scars formed by disproportionate rage on her body.

This book is not just about women and their cloistered existence; it also shows how global events infiltrate the courtyard and shape their lives. It is set in a period of Indian history of which authentic details have been so obscured by political propaganda and regressive patriotism, that what remains in textbooks and the general mindset is a trite caricature of what once truly was. Khadija Mastur was known for her own underprivileged background and her political views, and the lives and conversations in this book open a window on the actual terrain of the era. Here is a Muslim household, steeped in tradition and piety, and the nationalist reality portrayed is complex. There is an overwhelming love for country, which leads to sacrifice of family life and personal comfort, imprisonment, suffering and death. There is also an irreparable rift between members of the family, some of whom follow the Muslim League while others consider them traitors, believing that party to be an instrument of further divisiveness and a fundamental cause of inciting violence and continuing strife.

The most enchanting voice in the book is of Aliya, the heroine, who shares her reality with the reader. Sensitive and thoughtful, Aliya feels the pain of the women – but just as much of the men and their inability to bring happiness to their families. The stories on which Aliya thrives mirror through romantic legend the lives of their characters, fueling their wellsprings of emotion and, more than once, resulting in ghastly tragedy. (Women would commit suicide for love and depart as examples of perfect fidelity, and then, some dark night, men would appear to momentarily light a lamp over the tomb, then leave, and that was that). Intertwined with the tradition of stories originating in Arabia runs a strong and persistent strain with the stories and symbols of Krishna and Rama making numerous appearances.

And the most beautiful scenes are as the book ends, in the newly-created Pakistan. The clamour and strife subside and wonderful fictional coincidences transpire, one bringing a tragic finality and another opening out onto a horizon of love and hope.

This review was written for Hindustan Times and appeared on Saturday 23 March 2018. 

The Sunlight Plane by Damini Kane

Coming of age, in Bombay

I started reading this book primarily from curiosity to learn what a 22-year-old who grew up in a home full of books, and with parents who are both writers, would produce. Not surprisingly, it turned out to be a mature, well-written, entertaining story with strong characters. The extras that I enjoyed were its solid moral base and quite a few giggles along the way.

The Sunlight Plane is a book about a group of children and written in simple, engaging language. I emailed Damini to ask if she’d had a reader in mind while writing it, and she replied, “I imagined the reader to be anywhere above the age of 18.” Actually, while reading it I’d felt I’d recommend it to ‘young adults’, expecting them to enjoy and gain from it the way they would with books like Catcher in the Rye or The God of Small Things – or even Portnoy’s Complaint. This book does not have graphic and potentially controversial scenes as the last named, it does have a central issue which is quite horrific and it clearly outlines the trauma and the dilemmas of the children who encounter it from different angles.

Damini told me that she started writing this book when she was 19, when she was in college. She started with a clear idea of who the characters were, and how their interpersonal conflicts would further the plot. The first draft took six months, and after that it was just rewrites and editing. While this book will not have a sequel, Damini is working on monthly fantasy and science fiction short stories, just for practice. These she uploads on her blog www.everythingkane.wordpress.com.

In answer to my question about her advise to aspiring young writers, she replied:

Practice and read, read and practice! There's no short-cut around this. It's especially important to practice the things you're not as good at. Personally, I'm doing these monthly short stories because I'm not half as confident at writing short fiction. Working on what you're weaker at will only make you better.

Good advice for anyone doing anything, is what I thought, and it felt good to know that young people today aren’t all low-attention-span, low-hanging-fruit gimme-gimme type people as it quite often fearfully appears to be.

Even Against all Odds by Sunder Advani

Looking back

On Tuesday, I attended a book launch at the US Consulate, an event held to honour an extraordinary person and his commitment to Indo-US relations.
When I first met Sunder Advani a few months ago through my research into pre-Partition Sindh, I had no idea who he was. His family’s story was fascinating, and I felt gratified when he liked the way I had presented it, and commissioned me to work with him on his memoirs. As we proceeded through the story of his life, I felt surprised and impressed to learn the extent of his contribution to the Indian hotel and hospitality industry. I have lived in India all my life, enjoyed the Taj and Oberoi in Bombay when I was young, and later hotels of the many international chains that entered in the 1990s. However, I had absolutely no idea that there was an individual, one sole person, and that too someone without family money or political connections or even a home of his own when he first came to live in Bombay – who had significantly shaped India’s hotel industry through his personal vision and efforts.

Edgard D Cagan, Consul General and Sunder Advani

Sunder had been just too busy working, and struggling to get things done, and his story had never been told until now. For a full fifty years, Sunder had also been committed to developing stronger ties between India and the US – starting long before the time when the two countries were considered natural allies, as they are today. It was a fitting tribute that the US Consulate launched his memoirs a few weeks after they were published on his eightieth birthday.

Sunder (seated, left) with his boss, economist Frank Piovia,
at EBS Consultants, Washington DC, 1968

In the 1960s, as a young man living in the USA, Sunder worked in a prestigious and well-paying job where he used his education and analytical abilities to provide information on the basis of which decisions important to that country would be taken. At his father’s urging, he left it behind and came to live in India – then still a developing nation, newly independent, overpopulated, rife with poverty, illiteracy and corruption. Every step of the next fifty years was fraught with peril – and bravely defended. He was badly let down by his partners and suffered a series of business betrayals, hostile takeovers and concept pirates. Through it all, he worked his way through the hardened maze of government bureaucracy with steadfast courtesy and tenacity, endlessly seeking and acquiring one permission after the other to conduct his business and grow it.

With Kemmons Wilson, Founder and Chairman of Holiday Inns Inc.
in his office in Memphis, Tennessee, 1970.

Sunder Advani was the first person to bring international standards to the hospitality industry in India, through the mature systems and processes of Holiday Inns Inc., USA. His visionary public issue in 1972 – preceding those of both Taj (Oriental Hotels) and Oberoi (EIH Limited) – was fully subscribed.

In the 1970s, when Bombay was serviced by just one domestic airline and just one airport for domestic and a few international flights, Sunder set up a flight kitchen, and India's first sound-proof airport hotel, Airport Plaza (later Orchid Hotel, after it was bought by Vithal Kamat). In 1978, a time before mobile phones, the hotel had the only discotheque in the Bombay suburbs and a pool with a jacuzzi.

Sunder Advani was among the first to see the potential in Goa and work single-mindedly to develop it for tourism and foreign-exchange earnings. In 1988, when Goa only had the infrastructure to attract backpackers, his was one of the earliest luxury hotels. It was viciously maligned and put under litigation, despite his having kept strictly within the limits of the law.

To extend tourist spend in Goa over the lean monsoon months, Sunder envisioned indoor entertainment in the form of casinos. His offshore Casino Caravela provided an elegant evening and attracted well-heeled spenders. When competition made the playing field murky, Sunder gracefully withdrew.

The Five-Star Caravela Resort, luxury living surrounded by
smiling faces and a beach of soft, powder-white sand.

One of the most interesting things I observed about Sunder is his commitment to a good life. He works hard, but his family is always at the centre of things. All through the years, he has travelled on work and taken them along with him on enjoyable holidays.

Today, at eighty just as much as when he was a young man, he continues to work hard, committed not just to his own Caravela Resort in Goa but also to his continuous campaigns to increase tourism in India. You can get a sense of his achievements in the glowing Foreword Amitabh Kant wrote to his book:

Mappillai by Carlo Pizzati

Happily ever after

Carlo Pizzati, who suffers terribly from ‘the most interesting man in the world’ syndrome, came to India as a ‘yoga-person’, and stayed on. He married a woman who proposed to him in the course of their relationship. “I think you should marry me. Hello? I’m a caaatch!” she said, and he agreed. Many locals thought he wouldn’t last but, so far so good, he has. It can’t be easy because even the gated communities named Bella Rive and Calm Waters are ridden with mice and snakes, and when the tsunami comes it will wipe away your foundations.
This book is partly biographical, an account of the author’s life in India in a beach house with the woman he loves and their large family of stray dogs. His love for his wife, respect for her family, and admiration for her very cool chemical-engineer father are refrains so persistent that I wondered what exactly he was trying to sell. But Carlo also claims to grow luscious tomatoes and splendid roses on inhospitable beach sand so perhaps it was only good energy manifesting.

Besides a little about his earlier life, and what happens to him in village Paramankeni and environs, this book is also quite a lot about Carlo Pizzati’s conclusions about all kinds of things in an incredibly complex land! While he stoutly claims not to be Wendy Doniger, William Dalrymple, Patrick French, – or even Megasthenes, Xuanzang, Al Biruni (and so on) and therefore this CANNOT be ‘an India book’, he does have his own engaging theories about the way things work here. Arriving in ‘the watershed year of 2008’ he embraced ‘Mamma India’ in a period of exceptional cyclones, of Tata Nano, Premier League, an Indian winning the Booker Prize and 8% economic growth. Through his journey as a ‘yoga-person’, someone who made exceptional choices and landed up as a mapillai (Tamil for ‘son-in-law’) of Gujarati Jain in-laws in Besant Nagar, Chennai, Carlo’s narrative is strewn with interesting data and contextual information. He well understands the importance of the mango and its role in parochialism and identity across India. He has observed women staying married to violent mummy-spoiled brutish husbands, surrounded by friends and family members who may gossip but never intervene. He marvels at how Indian law allows a person named in a suicide note as psychologically responsible for the suicide, to be arrested, tried and at times convicted. When he muses on the auntie-uncle cultural nomenclature, it is to spot the auntie concealed within the hottie, the uncle germinating in the stud; to appreciate the stud nature in an aged uncle with a wild streak and the charming seduction of the hottie quietly inhabiting the auntie. Carlo Pizzati experiences India’s synthesis of religion, politics and commerce, and highlights one of the exceptional icons of this nexus: the best dressed poor people in the globe, with their multifarious saris, striped lungis and wrap-around turbans. In his relatively rare setting for ‘an India book’, he  approaches the ‘marvellous human experiment called India’ – from its outskirts, a location of limitless sea and sky where open defecation abounds. And the brave, sporting Carlo attempted open defecation too, but sadly found himself unable to perform.

In slow, contemplative sentences and in rapid exclamatory ones, his prose and his theme switch rapidly. Perhaps this is just a modern book, aimed at the sophisticated short-attention-span reader who delights in toying with new formats – but it is rather effervescent at times (like a stereotypical Italian?) Not surprisingly, Carlo has mastered and neatly documented Indian hand gestures. Fingers pointing inwards and then, suddenly swinging out an open hand to say ‘all!’. And the sudden twist with index finger pointing upwards for ‘wtf?’

The insight that most impressed me was the truth about why natives consider vellais (Tamil for ‘whiteys’) better than them. It’s not the scars of colonialism but because they are – SPOILER ALERT – mentally freer, with fewer social obligations to succeed, to marry, and behave as required.

And the claim that most annoyed me was that “Indian women are like Italian men”, indicating that the entire population of Indian women tends to encircle men, sniffing to select the delicacy they might savour. Was this supposed to be a compliment? An enticement? A joke? I don’t think so.

This review was written for Hindustan Times and appeared on Saturday 12 Jan 2019. 

Ladders in the Sky by Murli Melwani

A gift of his travels

I picked up this book and started reading it as reference material for a research paper on the global Sindhi diaspora. The author is a global Sindhi businessman and I knew, in a patronising sort of way, that I was surely going to learn something interesting. Halfway through the fourth story, when I had to get something else done and it was a wrench to put the book down, I realised that I was in fact reading entranced. These were splendid stories: good plots, lifelike characters, beautifully laid out in clean, distinctive language. What made them even more fascinating was that each one is set in a different, exotic location. Murli Melwani is an inveterate traveller and this collection, as the jacket describes it, is a “gift of his travels”. 15 of the 23 stories are set in different parts of India and in them we encounter separatist movements, landslides, cramped urban spaces, insights into different aspects of religious devotion and various other complex situations in unexpected locales. Murli grew up in Shillong. Between school and college, he travelled a lot and visited different parts of India. Later he worked in the English Department at Sankerdev College, then took up a Coca Cola distributorship and for a while ran a bookstore. In time, he moved to work in Taiwan and his job took him to countries around the world, doing something many Sindhis do.

A little more than half the book features this diaspora, families which originated in Sindh and now live and do business in countries around the world. Water on a Hot Plate is set in Toronto. Hari and Rajni are visiting their son and in this story, they meet an Indian Chinese lady who runs a restaurant there. They converse with her in Mandarin – from their several years in Taiwan; of course they speak to her in Hindi and English too. From the Bollywood music playing in the background, Hari can tell that the India she belonged to was not the India he had left. Resh, their lunch guest, is visiting from Curacao. She speaks Dutch and English and even idiomatic Papiamentu – a Portuguese and Spanish-based Creole language – but not Sindhi.

Writing a Fairy Tale is a gripping love story in which we somehow journey into the rainforests of eco-versatile Chile – and also, unexpectedly, encounter the Arabic aspects of the country too. The Mexican Girlfriend is also a love story, and though set in a home by a lake where migratory birds flock – a real place – has more sinister than exotic twists. Followed by The Bhorwani Marriage, a high-energy satire of Sindhi weddings, including an expose of the business opportunities offered by matchmaking in the diaspora, it appears that Sindhis don’t really do romance. Family comes overwhelmingly first; business and profits are a priority; living comfort is never going to be sacrificed for a lover. 

It’s not that everyone in the community is money-minded. This book takes us beyond that stereotype, with businessmen who are polite, mature and love to read. And the skilled portrayals of many different kinds of relationships reveal the author to be an exceptionally subtle and discerning person himself. Even the businessman in Shiva with a Garland, lonely in his marriage, “had grown sensitive and become aware of many things. He had come to understand the right and wrong of things and the meaning and worth of happiness.”

Still, Murli is not just an observer of humans and their situation, not just a weaver of tales. He is a skilled businessman too and his stories give us practical never-fail tips on selling, exposure to business cycles, and the understanding that large investments, even the most obvious, could turn out to be ruinous.  There are young employers who clone themselves, swiftly learning the trade and soon enough snatching it out from under their employer’s feet to set up as competitors. Some families have members living in other countries: the father ships out goods from a manufacturing location while the sons sell in other parts of the world, creating hugely profitable companies which run around the clock. So while Murli’s Master’s is in English Literature, this book tells all kinds of things he didn’t learn at IIM-A.
I wrote this review for Hindustan Times and it appeared on Saturday 9 Jun 2018 and can be read on the HT site on this link.
Before I wrote it, I emailed Murli Melwani to find out more about him and we had an interesting discussion. One of the emails was about the pseudo Sindhi names that his book has, creative and great fun, as his explanations show, with the personality trait cleverly embedded in the name like erudite clues in a detective game! Murli said:

Phado in Sindhi means someone who throws a spanner in the works in order to negotiate an advantage. No Sindhi would take on a name like that!
Karomuwani: a curse word in Sindhi is “Karo mu thia yi” which figuratively means “you are behaving like a blackguard”. The Hindi “Kaala mou”
Kurwani: “kur” in Sindhi means “a lie”; which Sindhi would like to be called a liar even if is one in real life.
Dingowani: dingo has the same connotation as “tera” in Hindi, not straight.
Loliwani: “loli” is a Sindhi paratha; a glutton
Budhwani: “buddhu;” there a bonafide Sindhi name : “Budhrani.” Which an opposite meaning, someone with “buddhi”
Gawlani: “gaw”in Sindhi means grass; a man of straw.
Fatwani: comes “phatako” (the Hindi “fataka” or firecracker;) sound and fury signifying nothing.
Bujowani: “bujo” is the Sindhi term for a goad; some people have to be whipped to move their limbs.
“Thaparwani: same as the Hindi “thappar”; same type as the last one above
Varyowani: “viaro” is Sindhi for “spaced out”
Charyowano: “charyo” is Sindhi for “mad” 

About a month after the review appeared, I visited Santa Clara, California, to attend the 25th International Sindhi Sammelan and was was able to meet him and his wife Mona, as they live nearby. The book in this photo of Murli and Mona is a collection of the stories which are based in India and it is the first copy the publisher sent to Murli. The dedication reads

To
My wife Mona
My “lucky charm”

and of course Mona was delighted with the tribute.

Paiso by Maya Bathija

Well told, but only a small part of the picture

This book is well-structured and engaging, and provides an insight into five Sindhi family businesses. The Harilelas set out in retail and built their fortune in custom tailoring for American soldiers on R&R, turning Hong Kong into a popular global destination for mail-order suits. Merrimac Ventures, real estate giants and urban developers in the US, came about through the sheer bravery and brilliance of the indomitable Romila Motwani. Jet-setting Harish Fabiani grew to extraordinary wealth and fame using his native brilliance, and hobnobs with the likes of Donald Trump. The Lakhi Group is a diamond empire so professionally run and a family life so admirably simple and equal-opportunity that it shines forth in this narrative like a dazzling solitaire. And Jitendra ‘Jitu’ Virwani built his real-estate dominion brick by brick, racing ahead with giant leaps and battling all the way.

Each of these extraordinary stories has elements of some of the characteristic Sindhi ways of doing business: difficult times bravely faced; fearless risk-taking and the ability to move with great swiftness when opportunity is sighted; intensely close and devoted family relationships; the role of women defined by family background (Sindhis are remarkably heterogeneous in this and a range of other important matters); the talent for shoring up against business cycles with real estate; and an impressively large commitment to philanthropy, sometimes vulgarly demanding attention, but often (in fact in more cases than can ever be known) completely anonymous.  However, the book also has disturbingly anachronistic statements like “the Fabiani family has its roots in Pakistan.” (Roots, really? But Pakistan only came into existence in 1947 and that was when the Sindhis were rudely evicted!) 

Sindh has an ancient tradition of trade and mobility and its own range of rich products. Marco Polo wrote of the curiosities of Chin and Machin, and ‘the beautiful products of Hind and Sindh, laden on large ships which sail like mountains with the wings of the wind on the surface of the water.’ In the 1860s, a group of young men set out on the British steamship routes and ventured into trade in ports around the world. The retail chains of these early capitalists, M Dialdas, JT Chanrai, KAJ Chotirmal and others, formed the first Sindhi multinational companies. Inland, the money lenders of Shikarpur had extended their services into a phenomenally secure and sophisticated banking system with bases in South India and a network of agents on the trade routes extending from Central Asia into Russia, China and Japan. 

After Partition, many of the Sindhis forced out of their ancestral homeland with nothing, took to trading as a dignified means of earning an honest living in the places where they settled. Working on low margins, selling the packaging for an extra buck, they interfered with the profits of long-established trade cartels, for which they were resented and bitterly derided as ‘cheats’. 

Most of them had not been to Harvard Business School but they understood that the key to business success is to directly address the customers’ need, and they rebuilt their fortunes by doing precisely that: in garments, construction, education, and in time in every other industry. Partition also swelled the global outposts into communities and there are Sindhi shopkeepers in ports around the world. Many of the 'shopkeepers' grew their businesses with enterprise (and real estate) and are billionaires just as much as the five profiled in Paiso. Many of them retain links with each other, the remarkable phenomenon of a community which lost its roots when evicted from its homeland by Partition – but retains its connection in strong links which encircle the globe.

 There are Sindhi shops across the length and breadth of India too: Coonoor market, so remote in geography and culture, had a Quetta Stores when I was a child. So the phenomenon of Sindhi business is by no means restricted to glamorous billionaires.

Similarly, it is true that traditional Sindhi business families considered education “a waste of time” and that this is by no means the case today. What is less known is that a huge population of Sindhis did hold education to be extremely important. These include the entrepreneurs coming from three and four generations of education who established the Indian multinational companies Onida (Mirchandanis) and Blue Star (Advanis); the global retail giant Landmark Group (Jagtianis); and in the case of Inlaks (Shivdasanis), three generations of Oxbridge education. The Ador Group, another multinational conglomerate, continues with the third and fourth generation of university educated partners who started their business in Sindh 110 years ago. As for Dr NP Tolani of the highly reputed Tolani Shipping, he earned his PhD in 22 months – still a record at Cornell – and returned to Bombay in 1964, intent on taking up a business in which there was as little corruption as possible in India.

There are many more and most, despite strong bonds to their community and their families, and linked by the complex unspoken trauma of Partition, prefer to remain low profile and never flaunt their Sindhiness, perhaps to avoid being tarred with that ‘loud and vulgar’ brush that haunts the Sindhis, doomed as they seem to be to be represented by their flamboyant, attention-seeking brethren. Perhaps this book will help bring them out of the closet.

I wrote the above review for Hindustan Times and it was carried today. You can read it in the newspaper online here but without the line highlighted above which I have just added. It is interesting to see that HT illustrated this review with a photo of Harish Fabiani, one of the billionaires featured in this book, and his wife – who, according to Paiso, he doesn't 'allow' to call him by his name.
This review was written for Hindustan Times and appeared on Saturday 24 Feb 2018. 

Reaching for the Sky by Urvashi Sahni

The best book I read in 2017

The most important thing I learnt from this book is that women’s education is essential not so much to make India a great country, but to empower a girl to live a fulfilling life, experiencing herself as an autonomous person deserving respect and equal rights.
Reaching for the Sky is the documented history of Prerna, a school in Lucknow, written by its founder. Established in 2003, Prerna’s students are underprivileged girls and part of the book is their story, with their photos and in their voices, and it shows how a school can change a girl’s life. These six girls were among the first to join Prerna, and have articulated their experiences objectively. They are girls who come from homes so poor that some were cleaning others’ homes along with their mothers at age seven. One had a brother who drowned in a pond at the construction site where their mother was working. Some had been forced into sexual intercourse by their own fathers. These and other Prerna girls belong to that enormous population of Indian women whose fathers and husbands exercise almost absolute control over their minds and bodies. So Prerna’s educational goals, Urvashi Sahni writes, in addition to imparting the government-mandated syllabus, include guiding a girl to recognize herself as an equal person and emerge with a sense of control over her life and aspirations for her future, with the confidence and skills to realize them.
One of the instruments described is critical dialogue, a conversation in which a girl describes her life situations and begins the process of understanding the social and political structures that restrict her, empowering herself to deal with them. Another is the use of drama through which a girl may immerse herself in role-model characters learning, for example, to speak loudly, walk tall and hold a steady gaze – things her real-life contexts have taught her not to do.
It turns out that Dr Sahni is an entrepreneur like her father, SP Malhotra of Weikfield, with a group of entities, one funding the other. Her first school, Study Hall Educational Foundation (1986), supported Prerna for its first four years. In 2008 she established DiDi’s, a social enterprise to provide livelihood to mothers, its profits diverted to support the education of their daughters in Prerna.
The part of the book that moved me most was Urvashi’s own story: a brave and gracious exposé of her own gradual liberation from strongly patriarchal, if privileged, situations.  A family tragedy propelled her into social work, and her higher education at Berkeley University imbibed in her the value that the teacher-student relationship must be one of mutual respect, response, acceptance, empathetic understanding and care.
This review was written for Hindustan Times and appeared on Saturday 23 Dec 2017. It can be viewed online about halfway down the page on this link and with this image!