tag:blogger.com,1999:blog-87561890709028809432024-03-13T11:40:34.987-07:00Navras नवरस نورس נברסThis blog is a collection of stories that have appeared in the press in different languages, countries and continents on Dr. Navras J. Aafreedi's research on Indian Jews and those in South Asia who consider themselves or are considered by others to be descendants of the Lost Tribes of Israel and his efforts to raise Holocaust awareness.Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.comBlogger90125tag:blogger.com,1999:blog-8756189070902880943.post-28882144648455576662023-11-05T08:00:00.003-08:002023-11-05T08:06:55.615-08:00Professor of South Asia's only Jewish Studies course calls for peace...<p></p><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfVyy9pdmbIXcyhtfUGrELekbJAnM_wrCXerqSCXwFCHFtFWsACwJuOva7vinVy9qhbeQw30ASsWM219UBc47beYEgjMf5sKTxnHCV17SDiPikE4e7g5TIF9qlYGxb9dvd5YjdiYBYZGib3CGT5K4opEJvr2TRV0x24jQoU8ti_BxPQzg66Jdqw70jrvY/s1280/398416503_10160528268288183_6597029443575363640_n.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="669" data-original-width="1280" height="209" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfVyy9pdmbIXcyhtfUGrELekbJAnM_wrCXerqSCXwFCHFtFWsACwJuOva7vinVy9qhbeQw30ASsWM219UBc47beYEgjMf5sKTxnHCV17SDiPikE4e7g5TIF9qlYGxb9dvd5YjdiYBYZGib3CGT5K4opEJvr2TRV0x24jQoU8ti_BxPQzg66Jdqw70jrvY/w400-h209/398416503_10160528268288183_6597029443575363640_n.jpg" width="400" /></a></div><br /><b>Aheli Banerjee, <i><a href="https://timesofindia.indiatimes.com/city/kolkata/professor-of-south-asias-only-jewish-studies-course-calls-for-peace-in-palestine/articleshow/104929818.cms" target="_blank">The Times of India</a></i>, Kolkata, November 3, 2023</b><p></p><p>Professor Navras J Aafreedi of Presidency University, who teaches the only course on Jewish history in the subcontinent, has been urging for peace in Gaza. Pro-Palestine solidarity pouring into academic spaces is bringing both sides of the Gaza conflict under the same roof.</p><p>“All my students who have opted for Jewish studies understand that conflict cannot be resolved with violence and want an immediate end to the bloodshed,” said Aafreedi.</p><p>In an atmosphere of hasty polarization throughout the country Aafreedi said rather than presuming Jewish studies as a form of Israel advocacy, one should consider the subject's heightened importance now in making students historically aware of the genesis of the conflict, and cultivating sensitivity to the issue. [...]</p><p>Talking about the unfortunate implication of many Indians adopting a pro-Israel stance as a pretext for launching Islamophobic attacks, Aafreedi clarified that despite his Muslim name, he was born a secular father with Muslim Pathan roots and a Hindu-Sikh mother, "In my case, people were surprised to find a person with a Muslim sounding name studying Jews and anti-Semitism and relentlessly trying to combat anti-Semitism," he said. ...</p>Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-76172179237169325772021-10-03T00:33:00.001-07:002023-11-05T08:07:06.176-08:00Dr. Navras J. Aafreedi on the Normalization and Subsequent Trivialization of Violence | Prime Time with Ravish Kumar | NDTV India | 29 September, 2021 [Hindi]<p></p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/jdu7DGkbBss" width="320" youtube-src-id="jdu7DGkbBss"></iframe></div><br /> <p></p>Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-63401610310325884222021-02-06T09:40:00.007-08:002021-09-28T20:10:15.923-07:00Navras J. Aafreedi & Priya Singh, eds., CONCEPTUALIZING MASS VIOLENCE: REPRESENTATIONS, RECOLLECTIONS, AND REINTERPRETATIONS (London & New York: Routledge, 2021)<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjs9qlmubDi5DwxSreZUT4-sSQjqznDrWUrI0XSBImLk30RG1q6smFaATQu57ltS88OEyiCXd88bn77XWQ3TAF852WJ6p0MwJY_B05v5Lpkv7JFwaepmlKenBFFMsFBmsv7hoPujkcDY_0/s535/Title+Cover+-+CONCEPTUALIZING+MASS+VIOLENCE.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="535" data-original-width="350" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjs9qlmubDi5DwxSreZUT4-sSQjqznDrWUrI0XSBImLk30RG1q6smFaATQu57ltS88OEyiCXd88bn77XWQ3TAF852WJ6p0MwJY_B05v5Lpkv7JFwaepmlKenBFFMsFBmsv7hoPujkcDY_0/s16000/Title+Cover+-+CONCEPTUALIZING+MASS+VIOLENCE.jpg" /></a></div><br /><p><span style="font-family: inherit;"><b><span style="font-size: x-large;">Conceptualizing Mass Violence: Representations, Recollections, and Reinterpretations</span></b></span></p><p><span style="font-family: inherit;"><b>Edited By Navras J. Aafreedi, Priya Singh</b></span></p><p><span style="font-family: inherit;">1st Edition | Copyright Year 2021 | ISBN 9780367699970 | 336 Pages | 8 B/W Illustrations</span></p><p><span style="font-family: inherit;">Published by Routledge (Taylor & Francis Group), London & New York</span></p><p><span style="font-family: inherit;">Series: Mass Violence in Modern History</span></p><p><br /></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Book Description</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">Conceptualizing Mass Violence draws attention to the conspicuous inability to inhibit mass violence in myriads forms and considers the plausible reasons for doing so. Focusing on a postcolonial perspective, the volume seeks to popularize and institutionalize the study of mass violence in South Asia.</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">The essays explore and deliberate upon the varied aspects of mass violence, namely revisionism, reconstruction, atrocities, trauma, memorialization and literature, the need for Holocaust education, and the criticality of dialogue and reconciliation. The language, content, and characteristics of mass violence/genocide explicitly reinforce its aggressive, transmuting, and multifaceted character and the consequent necessity to understand the same in a nuanced manner. The book is an attempt to do so as it takes episodes of mass violence for case study from all inhabited continents, from the twentieth century to the present. The volume studies ‘consciously enforced mass violence’ through an interdisciplinary approach and suggests that dialogue aimed at reconciliation is perhaps the singular agency via which a solution could be achieved from mass violence in the global context.</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">The volume is essential reading for postgraduate students and scholars from the interdisciplinary fields of Holocaust and Genocide Studies, History, Political Science, Sociology, World History, Human Rights, and Global Studies.</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Table of Contents</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">Introduction</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">1. Reading Mass Violence</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Navras J. Aafreedi and Priya Singh</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Part 1: Narratives</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">2. Violence and Violations: Betrayal Narratives in Atrocity Accounts</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Dennis B. Klein</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">3. Holocaust survivors in Mexico: Intersecting and Conflicting Narratives of Open Doors, Welcoming Society and Personal Hardships</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Daniela Gleizer and Yael Siman</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">4. Historical Narratives, the Perpetuation of Trauma, and the Work of Vamık Volkan</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Reuven Firestone</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Part 2: Revisionism & Reconstruction</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">5. Holocaust, Propaganda, and the Distortion of History in the Former Soviet Space</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Charles E. Ehrlich</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">6. The Genocide of 1971 in Bangladesh: Lessons from History</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Srimanti Sarkar</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">7. Holocaust Denial and Minimization in the Indian Urdu Press</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Md. Muddassir Quamar</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Part 3: Education</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">8. Holocaust Studies in Australia: Moving from family and community remembrance to human rights and prevention of mass violence</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Suzanne D. Rutland and Suzanne Hampel</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">9. New Developments in Holocaust & Genocide Education in South Africa: : The case study of the Johannesburg Holocaust & Genocide Centre</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Tali Nates</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">10. A Case of Naive Normalization? India's Misbeliefs about Hitler and Schooling on the Holocaust</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Anubhav Roy</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">11. Holocaust Education in India and its Challenges</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Navras J. Aafreedi</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Part 4: Reflections</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">12. Sonderkommando Photo 4 and the Portrayal of the Invisible</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>David Patterson</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">13. Overcoming "Intimate Hatreds:" Reflections on Violence against Yazidis</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Güneş Murat Tezcür and Tutku Ayhan</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">14. The State and its Margins: Changing Notions of Marginality in Turkey</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Anita Sengupta</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Part 5: Trauma</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">15. Pinochet's Dictatorship and Reflections on Trauma in Chile: How much have we learned in terms of human rights?</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Nancy Nicholls Lopeandía</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Part 6: Memorialization</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">16. ‘Grassroots’ Holocaust Museums: Revealing Untold Stories</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Stephanie Shosh Rotem</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">17. Fabric, Food, Song: The Quiet Continuities in Bengali Life Seventy Years After Partition</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Rituparna Roy</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Part 7: Literature</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">18. The Failure of Secular Publics and the Rise of the Jewish Religious Public in Nathan Englander’s For the Relief of Unbearable Urges</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>Fuzail Asar Siddiqi</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b>Part 8: Dialogue & Reconciliation</b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;">19. The 2002 Alexandria Summit and Its Follow Up</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><i>David Rosen</i></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b><span style="font-size: large;">Editors</span></b></span></p><p style="text-align: justify;"><span style="color: #212529;"><b>Navras J. Aafreedi</b> is Assistant Professor of History at Presidency University, Kolkata, and Research Fellow at the Institute for the Study of Global Antisemitism and Policy, New York. His publications include his monograph Jews, Judaizing Movements and the Traditions of Israelite Descent in South Asia.</span></p><p style="text-align: justify;"><span style="color: #212529;"><b>Priya Singh</b> is Associate Director at Asia in Global Affairs (www.asiaingloblaffairs.in). Priya is a political scientist with an interest in issues pertaining to geo-politics, nationalism, post-nationalism, identity, state formation and gender. She has authored, edited and co-edited books on Israel and the Middle East.</span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b><span style="font-size: large;">Contributors</span></b></span></p><p style="text-align: justify;"><span style="color: #212529; font-family: inherit;"><b></b></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjdk4aZ0IuXIrQbUF4LEiixeKBVclDFq04Sb_LWfjvr32yxn9RNiujIBAyVpSFai7TfdTFWimRECFxM9E3463Q9Vnw40hdfw5HjLPTvOM5oeiN3DOsyTrIKJgJMaOIT7i-zPPi5uDGxeK8/s1754/Contributors+Collage.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1754" data-original-width="1242" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjdk4aZ0IuXIrQbUF4LEiixeKBVclDFq04Sb_LWfjvr32yxn9RNiujIBAyVpSFai7TfdTFWimRECFxM9E3463Q9Vnw40hdfw5HjLPTvOM5oeiN3DOsyTrIKJgJMaOIT7i-zPPi5uDGxeK8/w284-h400/Contributors+Collage.jpg" width="284" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><span style="color: #212529; font-family: inherit;"><b><br /><span style="font-size: large;"><br /></span></b></span><p></p><p style="text-align: justify;"></p><ul><li><span style="color: #212529;"><b>Tutku Ayhan</b>, PhD candidate in Security Studies, Department of Political Science, University of Central Florida, USA</span></li><li><span style="color: #212529;"><b>Charles Edward Ehrlich</b>, Program Director, Salzburg Global Seminar, Austria</span></li><li><span style="color: #212529;"><b>Reuven Firestone</b>, Regenstein Professor in medieval Judaism and Islam at Hebrew Union College and professor of religion at the University of Southern California, USA</span></li><li><span style="color: #212529;"><b>Daniela Gleizer</b>, Associate Researcher at the Instituto de Investigaciones Históricas at the Universidad Nacional Autónoma de México (UNAM)</span></li><li><span style="color: #212529;"><b>Suzanne Hampel</b>, Tutor, Monash University, Melbourne, Australia</span></li><li><span style="color: #212529;"><b>Denis B. Klein</b>, Kean University Professor of History and director of the Jewish Studies Program and the Master of Arts in Holocaust and Genocide Studies, USA</span></li><li><span style="color: #212529;"><b>Nancy Nicholls</b>, Lecturer, Institute of History, Faculty of History, Geography and Political Sciences, Pontificia Universidad Católica de Chile</span></li><li><span style="color: #212529;"><b>Tali Nates</b>, Founder and Director of the Johannesburg Holocaust & Genocide Centre, South Africa</span></li><li><span style="color: #212529;"><b>David Patterson</b>, Hillel A. Feinberg Chair in Holocaust Studies in the Ackerman Center for Holocaust Studies at the University of Texas at Dallas, USA</span></li><li><span style="color: #212529;"><b>Md. Muddassir Quamar</b>, Associate Fellow in the Institute for Defence Studies & Analyses, New Delhi, India</span></li><li><span style="color: #212529;"><b>Anubhav Roy</b>, PhD candidate, Department of Political Science, University of Delhi, India</span></li><li><span style="color: #212529;"><b>David Rosen</b>, American Jewish Committee's International Director of Interreligious Affairs and Director of its Heilbrunn Institute for International Interreligious Understanding, International President of the World Conference on Religion and Peace, Honorary President of the International Council of Christians and Jews</span></li><li><span style="color: #212529;"><b>Stephanie Rotem</b>, Visiting Professor for Israel Studies at the Jewish Studies program at the University of Virginia, USA</span></li><li><span style="color: #212529;"><b>Rituparna Roy</b>, Independent Scholar, Kolkata, India</span></li><li><span style="color: #212529;"><b>Suzanne Rutland</b>, Professor Emerita in the Department of Hebrew, Biblical & Jewish Studies, University of Sydney, Australia</span></li><li><span style="color: #212529;"><b>Srimanti Sarkar</b>, Assistant Professor, Department of Political Science, West Bengal State University, Kolkata, India</span></li><li><span style="color: #212529;"><b>Anita Sengupta</b>, Director, Asia in Global Affairs, Kolkata, India</span></li><li><span style="color: #212529;"><b>Yael Siman</b>, Associate Professor at the Department of Social and Political Sciences, Iberoamericana University, Mexico City</span></li><li><span style="color: #212529;"><b>Fuzail Siddiqi</b>, PhD Candidate, Centre for English Studies, Jawaharlal Nehru University, New Delhi, India</span></li><li><span style="color: #212529;"><b>Gunes Murat Tezcur</b>, Jalal Talabani Chair of Kurdish Political Studies, University of Central Florida, USA</span></li></ul><p></p><p style="text-align: justify;"></p><p style="text-align: justify;"><span style="color: #212529;">Please access the <b>abstracts</b> <a href="https://www.taylorfrancis.com/books/edit/10.4324/9781003146131/conceptualizing-mass-violence-navras-aafreedi-priya-singh?context=ubx&refId=5675bf24-1b78-43ee-a636-4955d5b66e70" target="_blank">here</a> and find <b>an article about the book</b> <a href="https://www.salzburgglobal.org/news/latest-news/article/conceptualizing-mass-violence-representations-recollections-and-reinterpretations" target="_blank">here</a>. </span></p><p style="text-align: justify;"><span style="color: #212529;">Please order your copy today: </span><span style="color: #212529;"><a href="https://www.routledge.com/Conceptualizing-Mass-Violence-Representations-Recollections-and-Reinterpretations/Aafreedi-Singh/p/book/9780367699970" target="_blank">Routledge</a> | <a href="https://www.amazon.in/Conceptualizing-Mass-Violence-Representations-Reinterpretations/dp/0367699974/ref=sr_1_1?dchild=1&keywords=Conceptualizing+Mass+Violence&qid=1612632744&sr=8-1" target="_blank">Amazon</a> </span></p><p style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/H0i0JI1TBNU" width="320" youtube-src-id="H0i0JI1TBNU"></iframe></div><br /><br /><p></p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/taGcdLEOXGI" width="320" youtube-src-id="taGcdLEOXGI"></iframe></div><br />Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-53709176513964655702020-09-08T05:28:00.006-07:002020-09-15T02:21:30.881-07:00English Press Coverage of Dr. Navras J. Aafreedi's Academic & Scholarly Activities<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjd1UZ3Ejsp_3B-UMqBZmQ_ZKo4OLa-TotX5hrVc3Rkj8C83boXMelxYbnsxBGKEabHJxZUHxZ8DDwLVnZuIPFTwM-VbZvXF63F3XpFiIPHjwrmnHFLQA6Rj_EUfIZUNcFbWfdyh7D8TMo/s2048/DSCN5984.JPG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1115" height="625" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjd1UZ3Ejsp_3B-UMqBZmQ_ZKo4OLa-TotX5hrVc3Rkj8C83boXMelxYbnsxBGKEabHJxZUHxZ8DDwLVnZuIPFTwM-VbZvXF63F3XpFiIPHjwrmnHFLQA6Rj_EUfIZUNcFbWfdyh7D8TMo/w341-h625/DSCN5984.JPG" width="341" /></a></div><br /> <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr1D6rxXucC_CD3jOqOra12HDRBNs1NhiXNlT5VDFjFz_DYZE70RhSxx-7YjAJl8Du35Qab4dU-i-nSSs1v4xsG5lR63Jczv1P7fFhKgfi_f-xHsTcAqNF8d2LLwzvgHvgsNaIY16NkiU/s2048/Pioneer%252C+11+Aug+2005.JPG" style="clear: left; 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Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-62889969080304559382020-09-08T05:12:00.005-07:002020-09-15T02:21:14.756-07:00हिंदी समाचारपत्रों में डॉ. नवरस आफ़रीदी की शोध सम्बन्धी गतिविधियां <p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6-5SFOEamR9D8EfPnArrFXt8Pi3h9dueerbJFH5c7QVfr_NNtWOpKouZycJEWElD6bDHP3uZph3BtYHf9X_VbRs0an6B-sSKXOn4IptaNF8x8yfnIPP5fLxBfL_46qFFvgRiRRzGK2uI/s2048/Rashtriya+Sahara%252C+14+Dec+2002.JPG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1646" data-original-width="2048" height="321" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6-5SFOEamR9D8EfPnArrFXt8Pi3h9dueerbJFH5c7QVfr_NNtWOpKouZycJEWElD6bDHP3uZph3BtYHf9X_VbRs0an6B-sSKXOn4IptaNF8x8yfnIPP5fLxBfL_46qFFvgRiRRzGK2uI/w400-h321/Rashtriya+Sahara%252C+14+Dec+2002.JPG" width="400" /></a></div><br /> <br /><br /><br /><div class="separator" style="clear: both; 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Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-28260403854608638192020-09-04T06:16:00.009-07:002020-09-15T02:20:49.191-07:00اردو اخبارات میں ڈاکٹر نوارس آفریدی کی تحقیقی سرگرمیاں<div class="separator" style="clear: both; text-align: center;"><i><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgV-Btqsbof7Y5TA41jvsRn1hVP-_-n0WEoVCj-TCna-yZu28m7keJQFnjphnlpllrCUdO1lbZm1s43wgUFpkeAastXIhxVKs1xMNG1_jX4jJw6nE1IY3zRE-1Zy4tFdOOhsVbbRCxCrJM/s2048/Nai+Duniya%252C+Nov+2003.JPG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1732" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgV-Btqsbof7Y5TA41jvsRn1hVP-_-n0WEoVCj-TCna-yZu28m7keJQFnjphnlpllrCUdO1lbZm1s43wgUFpkeAastXIhxVKs1xMNG1_jX4jJw6nE1IY3zRE-1Zy4tFdOOhsVbbRCxCrJM/w339-h400/Nai+Duniya%252C+Nov+2003.JPG" width="339" /></a></i></div><br /><p><br /> </p><div class="separator" style="clear: both; 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Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-40582187761604099422018-11-04T19:47:00.002-08:002022-12-26T10:45:11.909-08:00Nathan Katz's review of N J Aafreedi, JEWS, JUDAIZING MOVEMENTS AND THE TRADITIONS OF ISRAELITE DESCENT IN SOUTH ASIA (2016) in JIJS<div dir="ltr" style="text-align: left;" trbidi="on">
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Navras Jaat Aafreedi, a professor at Presidency University in Kolkata, is a scholar-activist who constantly champions Jewish Studies in India. He is indefatigable: he organized a multi-site Holocaust film festival, serves as advisor to a student theater group, and travels and speaks widely on several continents. And yes, he also does good scholarship. </div>
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His new, small book is notable for its innovative breadth. This work begins with a brief chapter on the well-known and much-studied Kochi (Cochin) Jews, the Bene Israel, and the Baghdadis. It is a reliable summary of work that serves as a fine introduction to the study of Indian Jews. </div>
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The second chapter is about Judaizing movements, the relatively remote groups who claim Jewish identity. Aafreedi discusses the B’nei Menashe, tribals along the Indo-Burmese border who about 50 years ago began asserting their claim to Jewishness and have learned Judaism and Hebrew, have synagogues and miqva’ot, and are in the process of making aliyah. He also looks at the B’nei Ephraim, much less well-known than the B’nei Menashe, who live in very humble circumstances in a number of villages and towns in Andhra Pradesh. They try to use Hebrew in daily life as they begin to study about Judaism. And there are also the Chettiars of Tamil Nadu who, like the other two Judaizing movements, came to Judaism via Christianity, and unlike the other two, do not claim Israelite origin. Their movement began in 2011 when about 1,500 congregants of the Zion Gospel Church abandoned Christianity for Judaism under the leadership of a charismatic leader. </div>
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Much of the second chapter will be news to many readers, but it is in the third chapter that Aafreedi truly breaks new ground. Here, he explores the theme of non-Jewish groups who claim Israelite descent as well, but have no interest in being considered Jewish. Many of them are Muslim and include the Pathans, about whom Jewish identity has been claimed for more than 100 years, and Kashmiri people who were first identified as Jews in a 9th-century travelogue. Fortunately, Aafreedi reads Urdu and has access to writings unknown outside a few interested people in India. As Aafreedi is himself a Muslim, he also has personal access to the groups he studies. This is the greatest contribution in this work. </div>
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India also has Christians who claim Israelite ancestry. Kerala is home to many, most notably the Nazaranis (very much akin to the Mar Thoma, or St. Thomas Christians). These groups claim a 2,000-year history in India, some tracing their origin to the missionary visit of St. Thomas in the first century. </div>
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Chapter 7, “Jewish-Muslim Relations in South Asia,” is fascinating. Again, Aafreedi has marvelous access to his sources. </div>
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The chapters on “Synagogues in India,” “Jews in Indian Cinema,” and “Jews in Indian Literature” are interesting. While this material will be new to many readers, to those more knowledgeable will find little new material. The final chapter, “Indian Jewry in Israel,” mostly surveys work by Joan G. Roland and Joseph Hodes, but makes a fine capstone for the book.<br />
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<span style="font-size: large;"><b>Author's bio:</b></span> Nathan Katz is Distinguished Professor, Emeritus, at Florida International University, where he was Director of Jewish Studies, the Bhagwan Mahavir Professor of Jain Studies, Kaufmann Professor of Entrepreneurship, Founding Director of the Program in the Study of Spirituality, and Founding Chair of the Department of Religious Studies. Currently, he serves part-time as Academic Dean of the Chaim Yakov Shlomo College of Jewish Studies, an Orthodox rabbinical school in Surfside, FL, and serves on the faculties of Sivananda Yoga Ashram Resort on Paradise Island, Bahamas, and Hindu University of America in Orlando, FL. </div>
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<b>- <i>Journal of Indo-Judaic Studies</i>, No. 16, 2018, p. 80. </b></div><div style="text-align: justify;"><b> </b><br />
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-12874158689170674572018-05-01T11:46:00.002-07:002022-12-26T10:45:49.358-08:00Jael Silliman's Review of Navras J. Aafreedi's JEWS, JUDAIZING MOVEMENTS AND THE TRADITIONS OF ISRAELITE DESCENT IN SOUTH ASIA (2016)<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMoXqEyhVp8gTwPiqDV3ybpMbbCg3fCGholCu2xX5XA5nIcIBnTPp4dEMHcmxPp06ADXTwF54fK7rqT9-ZGZHIJX5H5cmU02Fw8HY35I-QVZU2bnPP94YkBGFlKiqZz0gFk0zAGbZFBfU/s1600/Aafreedi%252C+JEWS%252C+JUDAIZING+MOVEMENTS+AND+THE+TRADITIONS+OF+ISRAELITE+DESCENT+IN+SOUTH+ASIA.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1150" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMoXqEyhVp8gTwPiqDV3ybpMbbCg3fCGholCu2xX5XA5nIcIBnTPp4dEMHcmxPp06ADXTwF54fK7rqT9-ZGZHIJX5H5cmU02Fw8HY35I-QVZU2bnPP94YkBGFlKiqZz0gFk0zAGbZFBfU/s400/Aafreedi%252C+JEWS%252C+JUDAIZING+MOVEMENTS+AND+THE+TRADITIONS+OF+ISRAELITE+DESCENT+IN+SOUTH+ASIA.jpg" width="286" /></a></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<b><span face=""arial black", sans-serif" lang="" style="font-size: 14pt;">Navras
Jaat Aafreedi<i>, Jews, Judaizing Movements and the Traditions of Israelite
Descent in South Asia, </i>Pragati Publications, New Delhi, 2016 (xvii+124
pages) (ISBN 978-81-7307-158-6)</span></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-size: small;"><span style="font-family: inherit;"><b><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">Book Review by Dr. Jael Silliman</span></b></span></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-size: small;"><span style="font-family: inherit;"><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;"> <i>The Social Ion</i> (ISSN 2319-358), Vol. 6, No. 2, July-December 2017, pp. 54-59</span></span></span></div>
<div class="MsoNormal">
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-size: small;"><span style="font-family: inherit;"><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">The title of the
book, <i style="mso-bidi-font-style: normal;">Jews, Judaizing Movements and the
traditions of Israelite Descent in South Asia</i> is a misnomer, as the book is
really a wide-ranging group of essays about the Jews of the Indian subcontinent
– mostly India but with a few references to Pakistan.<span style="mso-spacerun: yes;"> </span>The essays underline the physical, material
and cultural presence of the Jews in this region and the way in which Judaism
has been part of the cultural imagination for centuries.<span style="mso-spacerun: yes;"> </span>The three well established Jewish communities
of India are discussed, as are those communities that see an affinity of
descent or culture with the Jewish people.<span style="mso-spacerun: yes;">
</span>It is clear that from Kashmir to Kerala and from Mumbai to Kolkata, the
Jewish presence is embedded in the subcontinent’s cultural and mythical
heritage.<span style="mso-spacerun: yes;"> </span>Aafreedi, himself, clearly
delights in India’s Jewish heritage.<span style="mso-spacerun: yes;">
</span>Where relevant he draws attention to the close affinity that did exist
between Muslims and Jews in the region. </span></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-size: small;"><span style="font-family: inherit;"><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">The book opens with
a useful, if eclectic, chronology of Jewish engagement with India from 721 BCE
to 2005 underlining their continuing presence across India’s varied geography.<span style="mso-spacerun: yes;"> </span>The first essay provides a brief overview of
the origin stories of the Bene Israel, Cochini and Bagdadi Jews.<span style="mso-spacerun: yes;"> </span>Two essays, Judaizing movements in India and
traditions of Israeli descent among South Asians provide a brief overview of
the three Judaizing movements in India – the B’nei Menashe of Manipur, the Bnei
Ephraim in Andhra Pradesh and the Chhetiars in Tamilnadu.<span style="mso-spacerun: yes;"> </span>Three essays deal with the various synagogues
in India, Jewish contributions to Indian cinema and literature. The Israelite traditions
among certain Muslim groups in the subcontinent that has existed over the
centuries makes an interesting addition to our understanding of how the Jewish
presence was manifested among several communities across India. The final essay
extends the scholarship beyond South Asia to analyze the ways in which the Jews
of India have resettled in Israel.</span></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-size: small;"><span style="font-family: inherit;"><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">Two of the three
Judaizing movements he describes are based on claims of descent from the lost
Israelites.<span style="mso-spacerun: yes;"> </span>A twenty-first century
movement in Tamilnadu is premised on the belief that Judaism is the true
religion.<span style="mso-spacerun: yes;"> </span>All three of these movements
have emerged among Christian communities.<span style="mso-spacerun: yes;">
</span>The Bnei Menashe dates back to 1936 when the revivalist Saichunga
declared Mizos were one of the lost tribes of Israel.<span style="mso-spacerun: yes;"> </span>Through their interactions with Rabbi
Avinchail, who was dedicated to the search for the lost tribes of Israel, the “return”
of the Bene Menashe to Israel was made possible. 125 families of the Madiga of
the Guntur district in Andhra Pradesh, identify as Israelite.<span style="mso-spacerun: yes;"> </span>Their interest stemmed from their leader, a
Christian preacher attending a Conference of Evangelical Christians in Jerusalem.<span style="mso-spacerun: yes;"> </span>It stirred his interested in Judaism and he
introduced elements of his religion to his community who also see themselves as
part of a Lost Tribe.<span style="mso-spacerun: yes;"> </span>However they
represent themselves as a scheduled caste, a Hindu category.<span style="mso-spacerun: yes;"> </span>Finally he introduces the Chettiar community
of Erode in Tamil Nadu, where 1500 congregants of the Zion Gospel Church
abandoned Christianity for Judaism in 2011 under the leadership of their
pastor.</span></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-size: small;"><span style="font-family: inherit;"><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">Continuing with the
Judaizing theme, Aafreedi describes the scholarly interest in the older
tradition of claiming Israelite descent primarily among Muslim groups but also
among the Kenanya, belonging to the Syrian Orthodox Christian Church.<span style="mso-spacerun: yes;"> </span>The Muslim groups include the Kidwai/Qidwai
and the Bani Israel trace their descent from Jews and Pashtuns and some
Kashmiris claim descent from the lost tribes of Israel. <span style="mso-spacerun: yes;"> </span>However, like the previous essay while Aafreedi
covers a great deal of ground in terms of scholarship, he does not offer new
analysis nor does he seek to theorize these movements.</span></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-size: small;"><span style="font-family: inherit;"><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">The next three
essays deal with the synagogues in India, Jews in India cinema and their
contributions to literature.<span style="mso-spacerun: yes;"> </span>The short
article on synagogues covers the synagogues of the Bene Israel, the Cochinis
and the Bagdadis in one essay and includes information on the styles of the
various synagogues as well as a listing and description of the synagogues of
each community.<span style="mso-spacerun: yes;"> </span>In the spirit of
inclusion and in embrace of India’s Jewish past, Aafreedi calls for the importance
of their preservation.<span style="mso-spacerun: yes;"> </span>In his essay on
Jews in India cinema he highlights the stars from both the Baghdadi and Bene
Israel community and includes Pearl Padamsee, though he does not provide much
information on her Jewish past.<span style="mso-spacerun: yes;"> </span>He also
pays tribute to the film journalists, film-makers and historians, who were
Jewish including Ruth Prawer Jhabvala, a European Jew, as India’s only academy
Award winning screen writer.<span style="mso-spacerun: yes;"> </span>In his
essay on Jews in literature he chronicles the writers that are mostly from the
Bene Israeli community and includes Sheela Rohekar the only Indian Jewish
writer who writes in Hindi.<span style="mso-spacerun: yes;"> </span>In this
essay both the writers and some of their works are discussed.</span></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-size: small;"><span style="font-family: inherit;"><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">In his concluding
essays he discussed Jewish-Muslim relations and notes that there has always
been a degree of antipathy towards Jews among the Muslims in the region though
“..it never acquired the proportions so as to emerge as the menace of anti-Semitism,
until the creation of the modern state of Israel in 1948.” Yet he writes of how
anti-Semitism and anti-Zionism have intertwined among South Asian Muslims in
some violent ways such as the attacks on Jews in Karachi in 1948, 1956 and 1967
and the murder of Daniel Pearl in 2002, the Pakistani attack on Beit Chabad in
Mumbai in 2008 and the explosion of an Israeli diplomat’s wife’s car in Delhi
in 2012 by Iranians.<span style="mso-spacerun: yes;"> </span>These attacks have
occurred, he laments, despite South Asia having produced some of the best
examples of Jewish-Muslim amity that he narrates.<span style="mso-spacerun: yes;"> </span>Some of the original sources he uses for this
essay include<span style="color: #222222;"><span style="font-family: inherit;"> </span></span></span><span style="background-color: white;"><span lang="" style="background-attachment: scroll; background-image: none; background-position: 0% 0%; background-repeat: repeat; background-size: auto; color: #222222;">two articles denying the Holocaust that
appeared in the Urdu language daily newspapers <i>Roznama Rashtriya
Sahara </i>and <i>Aag</i>. He also referred to the writings of Syed
Abul Hasan Ali Nadwi, Founding Chairman, Trustees of the Oxford Centre for
Islamic Studies and Rector Darul Uloom, Nadwatul Ulama, Lucknow and Maryam
Jameelah, one of the greatest ideologues of Jam'at-i-Islami. </span></span></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;">
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-size: small;"><span style="font-family: inherit;"><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">In his final essay
he discusses the various forces that led Jews to migrate to Israel that
differed considerably across the three main Jewish communities of India and the
challenges of acceptance they faced when they emigrated.</span></span></span></div>
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<span style="font-size: small;"><span style="font-family: inherit;"><span lang="" style="font-family: "times", serif; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">The book provides
an unusual set of perspectives to view the Jews of India and those who claim
affinity with Israel or the Jewish faith.<span style="mso-spacerun: yes;">
</span>Aafreedi’s essays clearly make the case that though the Jews were few in
number they have always been embedded in the material and cultural imagination
of the subcontinent.<span style="mso-spacerun: yes;"> </span></span></span></span></div>
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<span style="font-size: small;"><span style="font-family: inherit;"><b><span lang="" style="font-family: "times", serif; mso-ansi-language: EN-IN; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;">Professor Jael Silliman</span></b><span lang="" style="font-family: "times", serif; mso-ansi-language: EN-IN; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi;"> was a tenured
Associate Professor of Women’s Studies at the University of Iowa. She was
also a Program Officer at the Ford Foundation, New York, for Reproductive
Rights and Justice and subsequently the Women’s Rights Portfolio. She is
the <span style="mso-bidi-font-weight: bold;">author of several books, scholarly
papers and popular articles on gender, development, race, social justice and
women’s rights issues</span>. She also writes about her community, the
Bagdadi Jewish community. She is the author of <i style="mso-bidi-font-style: normal;">Jewish Portraits, Indian Frames: Women’s Narratives from a Diaspora of
Hope</i>, a novel <i style="mso-bidi-font-style: normal;">The Man With Many Hats</i>
and most recently <i style="mso-bidi-font-style: normal;">The Teak Almirah</i>.
She is the curator of www.jewishcalcutta.in . She is now an independent
scholar and writer and spends much of her time in Kolkata. </span></span></span></div><div class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph;"><br />
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-88559547262661595212018-03-03T02:42:00.000-08:002020-07-25T00:47:07.904-07:00Navras Aafreedi's Fight Against Holocaust Ignorance & Denial in India<div dir="ltr" style="text-align: left;" trbidi="on">
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Since the first decade of the 21st century, a young Indian scholar of Muslim origin, <b>Navras Jaat Aafreedi</b> of Gautam Buddha University [now employed with Presidency University, Kolkata], has been fighting against Holocaust ignorance and denial in India. For example, in 2009, he organized the screening of dozens of movies about the Holocaust on the campuses of the two largest universities of Lucknow, a city notorious for its anti-Israel demonstrations and Muslim anti-Semitic discourse. Prominent Indian figures and intellectuals, many of them Muslims, came to address an audience of over 4,000 people and spoke out against anti-Semitism and Holocaust denial. </div>
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- Shalom Salomon Wald and Arielle Kandel, <i>India, Israel and the Jewish People: Looking Ahead, Looking Back 25 Years after Normalization</i>, The Jewish People Policy Institute, Jerusalem, 2017, p. 138. </div>
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For a long time, the only course taught about Israel at an Indian institute of higher education was that of Professor Kumaraswamy at Jawaharlal Nehru University in New Delhi. More recently, <b>Navras Jaat Aafreedi</b>, the Indian Holocaust scholar mentioned above, has also begun to promote Jewish and Israeli studies."</div>
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<i>Ibid.</i>, p. 144.<br />
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-85443792868220319082018-02-15T17:37:00.006-08:002022-12-26T10:46:40.359-08:00AJJS Review of Aafreedi, Navras Jaat, JEWS, JUDAIZING MOVEMENTS AND THE TRADITIONS OF ISRAELITE DESCENT IN SOUTH ASIA (2016)<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvB7FlH4hMRjyGGHXkqu1vP4p8374CarhupADt5IzpvzQku1qq_KFCKWkDJb7-XWwyd4g2jL1ngbHW_JwI4GFsCFUSBrdJP0EQZF2MNHDEzEHURpx1Tl6Lfb7hvmGw6DAK1xRDPUG3QwM/s1600/Aafreedi%252C+JEWS%252C+JUDAIZING+MOVEMENTS+AND+THE+TRADITIONS+OF+ISRAELITE+DESCENT+IN+SOUTH+ASIA.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1150" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvB7FlH4hMRjyGGHXkqu1vP4p8374CarhupADt5IzpvzQku1qq_KFCKWkDJb7-XWwyd4g2jL1ngbHW_JwI4GFsCFUSBrdJP0EQZF2MNHDEzEHURpx1Tl6Lfb7hvmGw6DAK1xRDPUG3QwM/s400/Aafreedi%252C+JEWS%252C+JUDAIZING+MOVEMENTS+AND+THE+TRADITIONS+OF+ISRAELITE+DESCENT+IN+SOUTH+ASIA.jpg" width="286" /></a></div>
<b style="mso-bidi-font-weight: normal;"><span face=""arial", sans-serif" lang="">Navras Jaat Aafreedi</span></b><span face=""arial", sans-serif" lang="">. 2016. <i style="mso-bidi-font-style: normal;">Jews, Judaizing Movements and Traditions of Israelite Descent in South
Asia</i>. New Delhi: Pragati Publications, Pp xxiv, 124.</span><span face=""arial", sans-serif" lang="" style="mso-ansi-language: EN-US;"> ISBN
978-81-7307-158-6 (Hardback).<b> </b><span style="mso-bidi-font-weight: bold;">US $26.95</span></span></div>
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<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">This book is based upon the doctoral
dissertation of Navras Jaat Aafreedi, a historian who has distinguished himself
by seeking to make Indians and Pakistanis, especially those of Muslim heritage,
more aware of, and sympathetic to, the history of Jews in India, the Holocaust,
Jewish practices and perspectives. In a country where “Hitler” is today often
given as a name to children, and where the dictator is admired as someone who
could instil order and discipline, Aafreedi’s efforts to bring to Indians an
understanding of the Nazis’ attempt to implement a “final solution” to the so-called
“Jewish problem” are imporant. Ironically, these attitudes subsist in a
population generally not ill-disposed to Jews, but are rather for the most part
unfamiliar with Jews and their sensitivities. In this context, Aafreedi’s sympathy
for Jewish concerns is greatly appreciated.</span></span></div>
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<span style="font-family: inherit;"><br /></span></div>
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<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">India’s vast population has
included no less than three minuscule Jewish communities, and in recent years
it has also seen the rise of new Judaising movements, groups who have come to
adopt some form of Judaism, either out of a belief that they have Jewish or
Israelite origins, or a conviction that Judaism is the “true” religion. In
addition, as Aafreedi shows, there are also a number of communities in India,
Pakistan and Afghanistan who have traditions of Israelite descent, among them
his own Afridi </span><span lang="">Pathan</span><span face=""arial", sans-serif" lang=""> patrilineal clan. Whereas there have
been many studies concerning the Jewish communities in India, and in recent
years the Judaisers, there have, to the best of my knowledge, not been any
other works that have included communities with traditions of Israelite descent
alongside the other two categories. Here, Aafreedi has essentially broken new
ground, drawing attention to these groups, for people with an interest in the
Jews of India. </span></span></div>
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<span style="font-family: inherit;"><br /></span></div>
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<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">Aafreedi devotes a chapter to
each of these categories. Chapter 1 covers the three historical Jewish
communities in India: the Bene Israel from coastal Maharashtran villages south
of Bombay (Mumbai), the Jews of Cochin (Kochi) in Kerala, and the Baghdadi Jews
who were settled predominantly in Bombay and Calcutta (Kolkata).</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">The origins of the Bene
Israel and Cochinis are shrouded in mystery, both communities having been
settled in India for hundreds, if not thousands, of years. The Bene Israel were
historically scattered in villages of the Konkan coastal region, where they had
a caste-like occupation as producers of sesame oil, the main cooking medium in
western India. The fact that they did not work on Saturdays earned them the
name “Shanwar Telis”, Saturday Oilmen (p. 5). Although they had very little
Jewish knowledge, they knew enough to maintain kosher dietary restrictions, and
they practised group endogamy, in keeping with Jewish traditions and the Indian
caste system. </span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">From the eighteenth century,
Bene Israel began to settle in Bombay, where they were eager to learn more
about Judaism through contact with Baghdadi and Cochini Jews, and ironically
through western Christian missionaries, who translated the Bible into the Bene
Israel’s Marathi language and taught Hebrew. The Bene Israel were grateful for
what the missionaries had taught them, but very few of them adopted
Christianity.</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">Aafreedi devotes almost four
pages (pp. 2-5) to the issue of recent genetic testing of Bene-Israel, whose
Jewish ancestry had long been called into question, but their claims now seem
to have been vindicated, through studies (quoting Waldman) “which demonstrate
that the community is genetically more similar to other Jewish communities than
are all the Indian and Pakistani communities”. Many Bene Israel apparently
display the “Cohen modal haplotype”, common among Jewish Cohanim. Aafreedi
quotes the researcher Tudor Parfitt, that this “leaves just a billion to one
chance of a mistake in identifying who the Bene Israel really are” (p.4).</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">Whereas the Bene Israel had
only vestigial knowledge of Judaism until modern times, the Jews of Cochin were
always able to maintain connections with the rest of the Jewish world and
maintained orthodox practices. They have had a distinguished past, with one
King Parkaran Iravi Vanmar having bestowed upon a certain Joseph Rabban the
village (or city) of Anjuvanam (also known as Cranganore) in perpetuity, along
with various hereditary privileges, enumerated on copper plates, inscribed in
three languages (see page 8 for an English translation). During the fifteenth
and sixteenth centuries, the Portuguese harassed the Jews, on account of their
religion, and as rivals in the pepper trade. In 1564, the Portuguese attacked
Cranganore, which by then had been in a deteriorated state. The Jews who fled were
welcomed and given shelter by the Raja of Cochin, who allocated to them land
adjacent to his palace to build the Pardesi Synagogue (p.11), which celebrated
its 400 hundredth anniversary in 1968 (p.41).</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">The “Baghdadi” Jews, hailing
from Iraq and other countries of the Middle East, began to establish themselves
in India late in the eighteenth century. A mercantile community, they prospered
under British rule, and many sought to emulate the British. Over time, the
language of the community shifted from Arabic to English, as Baghdadis sent
their children to English language schools. Aafreedi observes “Hardly any
attempt was made to master any Indian language, though most Baghdadis became
acquainted with Hindustani of a simple sort” (p.14). Seeking acceptance from
the British rulers, they sought to distance themselves from “native” Indian
Jews, especially the Bene Israel.</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">Aafreedi’s next chapter looks
at the Judaising movements of the “B’nei Menashe”, a group from North East
India who have adopted Judaism out of a belief that they were descendants of
the biblical tribe of Manasseh, the “Bene Ephraim” from Andhra Pradesh who
assert descent from the tribe of Ephraim, and members of “the Chettiar
community of Erode in Tamil Nadu” (p.21). </span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">The B’nei Menashe have been practising
Judaism since the 1970s and many have come to be accepted as orthodox Jews
after undergoing conversion in Israel, thanks to the support initially of Rabbi
Eliyahu Avichail and his Amishav organisation, and later by Michael Freund and the
organisation called Shavei Israel. Several thousand have settled in Israel
since 1989 (p.17). In 2005, attempts to formally convert B’nei Menashe to
Judaism in India created a diplomatic incident between India and Israel (p.17).</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span face=""arial", sans-serif" lang="">The Bene Ephraim are a more
recently emerged group of 125 families, who come from a Harijan/Dalit caste
background (p.21). Subjected to harsh discrimination from caste Hindus, the
assertion of an Israelite past is hopefully a means to a more respectable
status. This group takes its lead from the college-educated members of the
Yacobi family. However, because of the poverty and lack of education of their
followers, most have very limited Jewish knowledge.</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span lang="">The Chettiars only embraced Judaism in 2011, “when 1500 congregants
of the Zion Gospel Church abandoned Christianity for Judaism under the
leadership of their pastor Samuel Devasahayam and renamed the church Zion Torah
Centre” (pp.21-22), and they have a dream of settling in Israel to help “make
the desert bloom”. An urban community without experience in agriculture, they
have purchased farmland growing coconut trees, to practise farming and so to
prepare them for their prophetic dream (p.22).</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span lang="">These 3 Judaising groups, as diverse as they are, had all been
practising Christians before adopting Judaism. By contrast, the communities
with a long tradition of Israelite origins are predominantly Muslim and do not
show signs of wishing to revert to their putative ancestral religion. Indeed,
we learn that “they are so strongly anti-Zionist and anti-Israel and also
greatly prejudiced against Jews” that they are not interested in migrating to
Israel (p. 25). Apart from the tradition of Israelite origin of the Pathans and
similar claims about Kashmiris (pp. 29-31), there are assertions that the kings
of Afghanistan were descendants of King Saul in the Bible (pp. 25-26). Several Muslim
groups who are known as “Bani Israil” – children of Israel, are said to descend
from a Jewish-born companion of the Prophet Muhammad, while the Qidwais,
believe their progenitor, a Sufi mystic of the twelfth century called Qazi
Qidwa had been a Jew (p.24).</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span lang="">One group with a postulated Jewish ancestry who are not Muslims are
the Kananya or Thomasite Christians, an ancient, Syrian-Orthodox community in
Kerala, close to the Jews of Cochin, apparently around 200,000 in number. They
are reputedly endogamous, use Aramaic in their liturgy, and have customs and songs
which resemble those of the Jews in the area (pp.36-38).</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span lang="">From Chapter 4 onwards, the book looks only at the Jews of India,
with no further exploration of the Judaisers or communities with claims of
Israelite descent. Aafreedi focuses on the history of synagogues in India, Jews
in Indian cinema and literature, Jewish-Muslim relations, and Indian Jewry in
Israel. These are essentially distinct essays, interesting in themselves, but
not woven together to create a consistent narrative.</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span lang="">Aafreedi is clearly passionate about the cinema and provides a
fascinating expose of the role that Jews, particularly Baghdadi women, played
in the early years of Indian film, and in beauty pageants. In part this may
have been due to their generally lighter complexion than true Indian women, but
after the end of the silent movie era, those who could not deliver lines in an
Indian language lost their appeal.</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><span lang="">Aafreedi sees the Baghdadi women as “the first to be bold enough to
act in films, braving all the risks involved to their reputation and otherwise
when even the prostitutes shied away from acting in films (pp.53-54).” “Highly
Westernised in their lifestyle and outlook”</span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36pt; text-align: justify;">
<span style="font-family: inherit;"><span lang="">… they did not have the reservations that women from other
communities in India, including the other Jewish communities, the Bene Israel
and the Cochini (resident in India for a much longer time than the Baghdadis),
had when it came to indulgence in performing arts. By doing so they paved the
way for women from respectable families from other communities to follow suit
(p.54).</span></span></div>
<div class="MsoNormal" style="margin-left: 36pt; text-align: justify;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: inherit;"><span lang="">As impressive
and heroic as this may seem to be, it is noteworthy that in effect these
heroines of the silver screen had thereby cut themselves off from their native
communities, breaking the Jewish taboo of marrying out of the faith, most of
them taking Muslim husbands. As liberated as these women may have been, it
would seem that either their Baghdadi communities were not in tune with them,
or that having shed the inhibition of putting oneself in the public view, other
restrictions no longer mattered to them. </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: inherit;"><span lang=""><span style="mso-tab-count: 1;"> </span>I enjoyed the chapter on Jews in
Indian literature, with the culturally informed analysis that Aafreedi is able
to offer. Nissim Ezekiel’s poetry is powerful and reveals the Jewish cultural
heritage that he carries as a Bene Israel. Short story writer Sophie Judah’s
reflections on the way that reading <i style="mso-bidi-font-style: normal;">the
Diary of Anne Frank</i> when she was 10 or 11 sparked a keen interest in
searching for books on Judaism struck a chord with me, coming as I do from a
Jewish community not in the mainstream in Western society. As she recalled:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36pt; text-align: justify;">
<span style="font-family: inherit;"><span lang="">All the books I found were written about the Jews of Eastern Europe
or America. There was nothing about us.</span></span></div>
<div class="MsoNormal" style="margin-left: 36pt; text-align: justify;">
<span style="font-family: inherit;"><span lang="">On the library shelf, there were some books about the Bene Israel,
but it was all anthropology. They’re looking at you through a microscope: “Are
you Jewish, aren’t you Jewish: this tradition, that tradition.” And then the
history. But there was no humanity, the human touch was missing (p.73).</span></span></div>
<div class="MsoNormal" style="margin-left: 36pt; text-align: justify;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: inherit;"><span lang="">I was delighted
to see a reference to “a short-story writer named Moses Aaron who is based in
Australia” as apart from Jael Stillman, the only writer to have emerged from
the Baghdadi Jewish community of Calcutta (p.74), but disappointed that
Aafreedi did not specifically mention or analyse any of his works. I was also
irritated, I must admit, with the attention that Ruth Prawar Jhabwala received
in two chapters of the book, with much the same information appearing in the
chapter on cinema and the chapter on literature. As impressive as she is in
both media, and taking account that she did not have an Indian heritage, it
would have been preferable if her work could have been discussed in the one
place.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: inherit;"><span lang=""><span style="mso-tab-count: 1;"> </span>I found the chapter on relations
between Jews and Muslims in South Asia uncomfortable reading, as more than half
the chapter concerns Jews who converted to Islam, notably the seventeenth
century Sufi poet Sarmad, along with several Mediaeval figures, and Leopold
Weiss who took on the name Muhammad Asad after his conversion to Islam - a
brilliant scholar and Pakistani diplomat. I do not see this as relations
between Jews and Muslims, except to the extent that we might learn how these
men, as Muslims, view their former coreligionists. While there have been
instances of mutual respect and cordial relations, and it is heartening to
learn of Khurshid Imam who teaches Hebrew at the Jawaharlal Nehru University,
and a Muslim, Thoufeek Zakriya who practises Hebrew calligraphy, Aafreedi also
highlights increasing hostility to Jews, based on opposition to the existence
of the State of Israel, and ostensibly religious grounds.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="font-family: inherit;"><span lang=""><span style="mso-tab-count: 1;"> </span>Most
of the Jews of India have left the country, even though they retain a deep love
for it, and many travel back to visit. The final chapter treats the situation
of Indian Jews in Israel, where most of the Cochini Jews and the Bene Israel
have now settled. The chapter is well written and deals sympathetically with
its subject, particularly with an extensive examination of the fight that the
Bene Israel endured to be recognised as equal to all other Jews in the Jewish
homeland. </span></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-indent: 36pt;">
<span style="font-family: inherit;"><span lang="">The
Cochinis are presented as having had a more pleasant adjustment to life in
Israel, “having integrated completely in an alien environment” (p.98). Although
they had been an urban community, in Israel they were placed on agricultural
settlements, where, Aafreedi quotes Shalva Weil, “they became rich” (p.89). This
contrasts starkly with the assessment of Ginoo Zacharia Oommen, an
anti-colonial Christian from Kerala, in the book </span><i style="mso-bidi-font-style: normal;"><span lang="" style="color: #262626; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;">Ethnicity, Marginality & Identity: the Jews of
Cochin in Israel </span></i><span lang="" style="color: #262626; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;">(</span><span lang="" style="color: #262626; mso-ansi-language: EN-US; mso-bidi-font-family: Helvetica;">New
Delhi: Manak Publications, 2011). </span><span lang="">Oommen</span><span lang="" style="color: #262626; mso-ansi-language: EN-US; mso-bidi-font-family: Helvetica;"> </span><span lang="" style="color: #262626; mso-ansi-language: EN-US; mso-bidi-font-family: Helvetica;">sees the Cochinis as a marginalised,
isolated group, subject to racial prejudice in Israel. It would be interesting
to see which of these perspectives is a more accurate representation of the
reality.</span></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-indent: 36pt;">
<span style="font-family: inherit;"><span lang="" style="color: #262626; mso-ansi-language: EN-US; mso-bidi-font-family: Helvetica;">While
today there are an estimated 5,000 Jews in India, around 80,000 Indian Jews live
in Israel (pp. xiv, 85). Over time, as the migrant generation passes, it will
be interesting to see the extent to which their descendants maintain their Indian
languages and distinctive traditions, as also the extent that new Jews – the
Judaising communities - will bring a new lease of life for Judaism in India.</span></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-align: justify; text-autospace: none; text-indent: 36pt;">
<span style="font-family: inherit;"><br /></span></div>
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<span style="font-family: inherit;"><br /></span></div>
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<span style="font-family: inherit;"><span lang="">Myer
Samra</span></span></div>
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<br /></div>
<br />
<h2>
Australian Journal of Jewish Studies, Volume XXIX, 2015 - 2016, pp. 187-193. </h2><h2> </h2>
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-75344830081181892552016-11-18T22:34:00.004-08:002022-12-26T10:41:50.469-08:00Jews, Judaizing Movements and the Traditions of Israelite Descent in South Asia<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcx7n6TJ9yTkz0zRsLtmTQm3Dwz_KxKh5yqMZ-eEHdNSNbpWNlvImJ8xvs7YRLVVi9aBPBP_8D7oGXpHKNuk8A6wxyTYMCl1VO59fmV5hBSZ0-30RptuS-sOB2zsEC5rMwdLMMMIHmy-4/s1600/Aafreedi%252C+JEWS%252C+JUDAIZING+MOVEMENTS+AND+THE+TRADITIONS+OF+ISRAELITE+DESCENT+IN+SOUTH+ASIA.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcx7n6TJ9yTkz0zRsLtmTQm3Dwz_KxKh5yqMZ-eEHdNSNbpWNlvImJ8xvs7YRLVVi9aBPBP_8D7oGXpHKNuk8A6wxyTYMCl1VO59fmV5hBSZ0-30RptuS-sOB2zsEC5rMwdLMMMIHmy-4/s400/Aafreedi%252C+JEWS%252C+JUDAIZING+MOVEMENTS+AND+THE+TRADITIONS+OF+ISRAELITE+DESCENT+IN+SOUTH+ASIA.jpg" width="286" /></a></div>
<br />
<div style="text-align: justify;">
The first book ever to combine the socio-historical-cultural study of the three Jewish communities of India, viz., the Bene Israel, the Cochini and the Baghdadi, the three Judaizing movements that emerged in India during the last seventy years, viz., the B'nei Menashe of Manipur and Mizoram, the B'nei Ephraim of Andhra Pradesh and the Chettiars of Tamil Nadu, and the traditions of Israelite descent among certain sections of Muslims and Christians in South Asia and the Jewish response to those traditions.<br />
<br />
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<b>“Whereas there have been many studies concerning the Jewish
communities in India, and in recent years the Judaisers, there have, to the
best of my knowledge, not been any other works that have included communities
with traditions of Israelite descent alongside the other two categories. Here,
Aafreedi has essentially broken new ground, drawing attention to these groups,
for people with an interest in the Jews of India.”</b></div>
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<span style="mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-list: Ignore;">-<span style="font: 7pt "times new roman";"> -
</span></span></span>Myer Samra, <i>Australian Journal of Jewish Studies</i></div>
<br />
<br />
<br />
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</xml><![endif]--><b><span lang="" style="font-family: "times", serif; font-size: 12pt; line-height: 107%;">“The book provides an unusual set of perspectives
to view the Jews of India and those who claim affinity with Israel or the
Jewish faith.”</span></b><br />
<br />
<span lang="" style="font-family: "times", serif; font-size: 12pt; line-height: 107%;">- Dr. Jael Silliman </span>
</div>
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<br /></div>
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<b>"One of the most widely discussed works on the lost tribes of humanity in recent times."</b></div>
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<br /></div>
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- Vidya Pandit, <i>Education World</i></div>
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<br /></div>
<div style="text-align: justify;">
<b>"Historians...believe that Navras' research may turn out to be a milestone in the genealogical-historical research that takes place in an obscure corner of Lucknow, rediscovering a link lost in the passage of time."</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
- Farzand Ahmad, <i>India Today</i></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>"A comprehensive and perhaps a landmark study of the Jews in India."</b></div>
<div style="text-align: justify;">
<b><i> </i></b></div>
<div style="text-align: justify;">
- Prof S N Sinha, Emeritus Professor, Allahabad University and Former Head, Department of History, Jamia Millia Islamia</div>
<div style="text-align: justify;">
<i></i><br /></div>
<div style="text-align: justify;">
<b>"...a significant work of reference, and throughout is most interesting and written in elegant and lucid style. It is a welcome contribution to the field of Indo-Judaic Studies, and fills a lacuna in our sketchy, often shadowy knowledge of the Indian Jews and the claimants of Israelite descent in India."</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
- Professor K P Mishra, Former Pro-Vice Chancellor, University of Gorakhpur</div>
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<i> </i></div>
<div style="text-align: justify;">
<b>"An admirably lucid and elegant account of the history of Indian Jews and those groups who profess to have descended from the 'Lost Tribes of Israel'."</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
- Professor V D Pandey, Former Head, Department of Medieval & Modern Indian History, University of Lucknow<br />
<br />
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<![endif]--><b><span style="font-size: 12pt; line-height: 115%; mso-bidi-font-weight: bold;">“…A successful attempt at discussing the history of Jews in India, and in
initiating a dialogue for introducing Indo-Judaic studies in Southasia. A
pioneering work, introducing Indian Jewry to the world of academics, Aafreedi
lays the first stone for further research in the field of Jewish History in
Southasia.”</span></b><br />
<span style="font-size: 12pt; line-height: 115%; mso-bidi-font-weight: bold;"> </span>
<br />
<div class="MsoListParagraph" style="mso-list: l0 level1 lfo1; text-indent: -18pt;">
<span style="font-size: 12pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-bidi-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri;"><span style="mso-list: Ignore;">-<span style="font: 7pt "times new roman";">
</span></span></span><span style="font-size: 12pt; line-height: 115%;">- Ambreen
Agha, <i>Himal Southasian</i></span></div>
</div>
<div style="text-align: justify;">
<b>"...research...has drawn wide appreciation..."</b><br />
<br />
- Puja Awasthi, <i>The Sunday Indian</i><br />
<br /></div>
<div style="text-align: justify;">
<span style="font-size: large;"><b>Author:</b></span> Since the publication of the book, its author Dr Navras Jaat Aafreedi has joined Presidency University in Kolkata as Assistant Professor in History. Before that he taught at Gautam Buddha University for six years and four months as Assistant Professor in its Department of History & Civilization.<br />
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-61886320792906403852016-11-18T22:12:00.005-08:002022-12-26T10:47:04.384-08:00Know thy Jews: STATESMAN's review of Navras Jaat Aafreedi's JEWS, JUDAIZING MOVEMENTS AND THE TRADITIONS OF ISRAELITE DESCENT IN SOUTH ASIA (2016)<div dir="ltr" style="text-align: left;" trbidi="on">
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-11970986455080263742016-11-18T22:05:00.004-08:002022-12-26T10:47:28.132-08:00From the Margins: A Review of Navras Jaat Aafreedi's JEWS, JUDAIZING MOVEMENTS AND THE TRADITIONS OF ISRAELITE DESCENT IN SOUTH ASIA (2016)<div dir="ltr" style="text-align: left;" trbidi="on">
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By <a href="http://himalmag.com/author/ambreen-agha/" title="Ambreen Agha">Ambreen Agha</a>
<br />
<h4 style="text-align: justify;">
16 September 2016, <i>Himal Southasian</i></h4>
<h5 style="text-align: justify;">
<span style="font-size: x-large;">Navras Jaat Aafreedi’s book puts focus on Southasian Jews</span>. <br />
</h5>
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<div class="wp-caption aligncenter" id="attachment_11034" style="text-align: justify; width: 531px;">
<img alt="Beni-Israel family from Bombay State. (Photo: Wikimedia/Jewish Encyclopedia)" class="size-full wp-image-11034" height="331" src="https://himalmag.com/wp-content/uploads/2016/09/Beni-israel-india-2.jpg" width="521" /><br />
<div class="wp-caption-text">
Beni-Israel family from Bombay State. (Photo: Wikimedia/Jewish Encyclopedia)</div>
<div class="wp-caption-text">
<br /></div>
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<div style="text-align: justify;">
<span style="font-size: large;">Navras Jaat Aafreedi’s book <i>Jews, Judaising Movements and the Traditions of Israelite Descent in South Asia </i>is
a study of this influential religious minority. It delves into the
history of Judaising movements, and engages with the lesser-known
Israelite traditions within various communities in Southasia. Published
by Pragati Publications in 2016, the book’s author, a scholar of
Indo-Judaic Studies, hopes to stimulate interest of Indian academics in
Indo-Judaic Studies.</span></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The book traces the presence of Jews in Southasia, which, according
to “their records” goes back “for more than two millennia”, even though
other historical records suggest their presence in the Subcontinent goes
back around 11 centuries. For most of their history, Southasia’s Jews
have been living in present-day India, though they did establish small
communities in what is now Pakistan and Bangladesh. Despite the shorter
periods spent by Jewish communities in these regions, there have always
been groups living here who consider themselves of Israelite descent.
These groups including the Pakhtuns of Afghanistan and Pakistan,
Kashmiris, Qidwais and Bani Israil clans of India trace their origin to
Judaism given the similarities of traditions with the Israelite Jews.
Some of these similarities have been written about including by Yitzak
Ben-Zvi, a historian and the second President of Israel, who in his book
<i>The Exiled and the Redeemed </i>recorded testimonies provided by
Afghan-Jewish immigrants to Israel about Pathan practices that are
Jewish in nature: the lighting of candles on the Sabbath, keeping of
long sidelocks, wearing of shawls resembling <i>tallith</i>, the
Jewish prayer shawl, circumcision on the eighth day after birth, and the
Levirate – in which a man marries his brother’s widow.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Aafreedi’s book discusses five other groups in Southasia that have
traditions of Israelite descent. Unlike the B’nei Menashe, these groups
have not experienced the Judaising movements, and all of these groups
are Muslim, except the Kenanya who are Syrian Orthodox Christian.
Aafreedi writes:</div>
<div style="text-align: justify;">
<br /></div>
<div style="padding-left: 30px; text-align: justify;">
Among the Muslim groups, the
Qidwai/Kidwai and the Bani Israel, trace their descent from Jews and not
necessarily the lost tribes, unlike the Pashtuns and Kashmiris, who
claim descent from the lost tribes of Israel. Pashtuns and Kashmiris
believe that the biblical stories, particularly those of them which are
also found in the Qur’an, are actually historical events and the
characters in these stories really did exist. In terms of evidence, all
that these groups (and all those who support the theories of their
Israelite origins) have been able to present, are alleged similarities
of their customs and rituals with the Jewish ones and the mention of
their putative Israelite origins several medieval texts.</div>
<div style="padding-left: 30px; text-align: justify;">
<br /></div>
<div style="text-align: justify;">
But most scholars are unconvinced, says Aafreedi. They either doubt
the existence of the lost tribes or believe that even if they exist,
they got assimilated in the Assyrian population in the seventh century
BCE. While there remains a debate on the existence of the lost tribes,
interestingly, the Qidwais trace their lineage from either of the two
sons of the biblical character Jacob (Yahuda) or Lava. The progenitor of
the Qidwais, the Sufi saint Qazi Qidwatuddin, who settled in India in
1191 CE is considered to be an Israelite by descent.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Establishing the claim of Israelite descent of Pathans, Navras quotes from Ben-Zvi<i>’s The Exiled and the Redeemed</i>
(1957). Questioning the rationale behind this belief among the Pathans,
Olaf Caroe, an administrator in British India and Governor of the then
North-West Frontier Province (now a part of Pakistan), states that the
“tradition of descent from the lost tribes of Israel among the Pathans
emanates from their desire to distance themselves from their pre-Islamic
polytheistic past, as it helps them trace their genealogy from the
supposed patriarchs and founders of monotheism, accepted by Jews,
Christians and Muslims alike.” Adding to this, Aafreedi believes that it
is difficult to say anything conclusive in regards to the traditions of
Israelite origin of the four Muslim groups under study, arguing in a
general strain, “Why would these groups, which are so strongly
anti-Zionist and anti-Israel and also greatly prejudiced against Jews
and hence unwilling to immigrate to Israel unlike the B’nei Menashe and
B’nei Ephraim, choose to claim origins from the land of Israel, which is
the sanctum sanctorum of Judaism, the core of Zionism, and the
geographical location of the modern state of Israel, without any basis?”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
But in asking this question in these terms, Aafreedi’s work suffers
from making serious generalisations. The author did not specify the
sectarian nuances of these groups, particularly the Pathans that are not
a closed homogenous group. First, who among the Pathans claim descent
from Israelite traditions? Second, even if all the Pathans, irrespective
of the sectarian and intra-tribal differences, claim their origin from
the land of Israel, why is immigration to Israel today a benchmark to
assess their Jewish past? The anti-Zionist sentiments projected by
“these groups”, as referred by Aafreedi, should not nullify their
assertion to their origin that lies in the land of Israel. Navras
ignores the principle of mobility that has shaped nations, communities,
and territorial affinities of the people throughout the world. The
Pathans, like others, have the right to claim Jewish origins despite
being critical of the modern day state of Israel and upholding, if they
do, anti-Zionist views.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>Substituting faith</b></div>
<div style="text-align: justify;">
The discussion on the formation of Jewish religious identity in the
region is central to the book and Aafreedi primarily credits this to the
Judaising movements that emerged in Southasia, more specifically among
the two percent of Indian Christians. Scholars Tudor Partiff and
Emanuela Trevisan Semi, in their book <i>Judaising Movement: Studies in the Margins of Judaism</i>
(2002, xi), explain, “…Judaising movements lead both towards formal
conversion to some kind of normative Judaism… and to a process of ethnic
identification with the people of Israel.” In India, of the three
Judaising movements that emerged, two emerged in the second half of the
20th century – based on the claim of descent from lost Israelites, while
one emerged in the 21st century based simply on the belief that Judaism
is the true religion.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Largely a neglected subject in the history of religion, Navras
interrogates the three Judaising movements: B’nei Menashe in Manipur and
Mizoram, the B’nei Ephraim in Andhra Pradesh and the Chettiars in Tamil
Nadu. These movements are seen by anthropologists as “dual conversions”
– religious conversions that have “taken place in two phases”, as
described by Shalva Weil, an academic at Hebrew University in Jerusalem
and an expert on the lost Israelite tribes, in her article ‘Dual
Conversion Among the Shinlung of North-East India’, published in <i>Studies of Tribes and Tribals</i>
(2003), “The first [conversion] was from different types of indigenous
religions, often described as animistic religions, to Christianity, and
the second conversion was from Christianity to Judaism, a world religion
that is relatively insignificant in India and Burma.” Aafreedi
explains:</div>
<div style="text-align: justify;">
<br /></div>
<div style="padding-left: 30px; text-align: justify;">
The tribes of Chin, Lushai, Kuki and Mizo
in the states of Manipur and Mizoram in north-east India were converted
by Christian missionaries, which is where lies the genesis of the
Judaising movement among these tribes. Influenced by the Christian
missionaries’ stress on the supposed similarities between the practices
described in the Hebrew Bible (Tannakh) and the Mizo tribal traditions,
they were convinced of their Israelite origin…[Later] The Judaising
movement in these Christian people began in 1936 with the revivalist
Saichunga’s declaration that the Mizos were one of the lost tribes of
Israel. The movement picked pace with the Mizo uprising that started in
1966. By 1972 the notion of descent from the Menasseh, one of the
progenitors of the twelve tribes of Israel, had become so widely
accepted that some of the groups adopted the name B’nei Menashe, the
Hebrew for the ‘Children of Menasseh.’</div>
<div style="padding-left: 30px; text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The religious nationalists and Jewish scholars came in the scene when
the B’nei Menashe sought contact with the Israelis in the 1970s.
Following which, their immigration to Israel was facilitated and in 1988
Rabbi Avichail, the founder of Amishav (a religious nationalist
organisation founded in Jerusalem in 1975), arranged for the formal
conversion of twenty-four B’nei Menashe in Mumbai and the following year
they immigrated to Israel.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
In the context of Zionism, the spirit of Judaic proselytisation, a
term that Aafreedi refrains from using, was supported and channelised by
right-wing groups in Israel, who “saw the B’nei Menashe as the means to
boost Jewish population in West Bank and Gaza.” Amishav and Shavei
Israel were dedicated to the search for the lost tribes and both the
organisations together took a number of B’nei Menashes to Israel between
1981 and 2007 after formally converting them to Judaism.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
This Judaising movement didn’t sit well with the Indian authorities,
who feared that these conversions would annoy the predominant Christian
population of Northeast where the evangelists expressly opposed these
“mass conversions”. Giving details of the mass conversion of the B’nei
Menahse tribe, Navras writes, “In 2011, the entire 7000 strong B’nei
Menashe community was permitted to settle in Israel. The first group of
B’nei Menashe immigrants reached Israel in December 2012 to join 1700
member of their community who had settled there before, some of them two
decades ago.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>At the margins</b><br />
But where do these Southasian Jews find themselves within the social mix
in Israel? Jews living in Israel today are largely divided into three
main groups – the Ashkenazi, the Sephardi and the Mizrachi. The
Ashkenazis are from Germany, France and Eastern Europe. Most American
Jews today are Ashkenazis, descended from those who arrived from Europe
in the mid-18th and early 19th century. The Sephardis are from Spain,
Portugal, North Africa and West Asia. These are Jews who fled Spain
after the end of Muslim rule there in 1492. Sephardic Jews are often
subdivided into Sephardis and Mizrachis, from North Africa and the
Middle East. There is a great social divide in Israel based on racist
stereotyping between European Jews, Ashkenazim, and Jews of the
Arab-Muslim world, Sephardim. In the early years of the Israeli state,
the Mizrahi suffered racism at the hands of Ashkenazi elite. The Zionist
narrative has tried to erase the Sephardi’s historical cultural
identity. Going back to the past, the post-Zionism Mizrachi still talk
about the ill-treatment meted out to them. They recollect memories of
discrimination when the Mizrahim were placed in the <i>maabarot</i>,
the squalid tent cities, upon their arrival in Israel. The Moroccan and
other Mizrahi Jews faced humiliation at the hands of the Israeli
immigration authorities who shaved their heads and sprayed their bodies
with DDT pesticide.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
While writing on the problem of racism will require another academic
endeavour, it is, however, crucial to mention the work of Yehouda
Shenhav, Professor of sociology and anthropology at Tel Aviv University,
who writes in his book <i>The Arab-Jews: Nationalism, Religion, and Ethnicity</i>,
the Mizrahim were never really Zionists. Instead, he argues, the
Ashkenazi establishment encouraged their immigration to address its own
need for cheap labor rather than protect the Mizrahim. Shenhav maintains
that “instead of saving the Mizrahi Jews, Zionism only ruthlessly
displaced an entire community” from their Arab homeland, and removed its
members’ right to determine their own future. He argues that Zionism
liberated only European Jews but left out the Mizrahim who, like the
Palestinians, are an abused Third World people suffering under the yoke
of first world Ashkenazi oppressors.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Aafreedi’s book concerns itself with members of the Judaising
movements in Southasia who still find themselves on the margins of the
‘world Jewry’ and within Southasian nation-states as well. But, what
needs to be asked is why do they –Southasian Jews – linger in the
margins? Can this be understood in terms of the larger context of
intra-Jewish discrimination on grounds of race within Israel? And what
of the nature of religious syncretism in Southasia? These questions do
not find an answer in this book.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>Cinematic tradition </b></div>
<div style="text-align: justify;">
Back home, <span style="font-size: large;">Aafreedi’s book displays a fine appreciation of the
contribution of Jews to India’s modern culture and narrates the stories
of their presence in theatre and literature.</span> Like in Hollywood, Jewish
women – mostly from small Baghdadi and B’nei Israel Jewish communities –
dominated Indian cinema in its early days. Most of India’s earliest
female stars were Jewish; a trend that successfully continued until the
advent of talkies. Aafreedi adds:</div>
<div style="text-align: justify;">
<br /></div>
<div style="padding-left: 30px; text-align: justify;">
The introduction of sound brought an
abrupt end to their film careers for they were incapable of delivering
dialogues in Indian languages as they had never bothered to master any.</div>
<div style="padding-left: 30px; text-align: justify;">
<br /></div>
<div style="text-align: justify;">
For instance, the first star of Indian cinema Sulochana (Ruby Myers, 1907-83) could not act in the first talkie film <i>Alam Ara</i>
(1931) that was launched by her home company Imperial, and the female
lead role in the film was played by Zubeida became she knew Hindi.
However, Sulochana decided to learn the language and in just one year’s
time made an “ego-affirming comeback” with the record breaking talkie
version of <i>Madhuri</i>. Another Jewish actress was Nadira (Florence Ezekiel, 1932-2006) who was cast by Mehboob Khan in the lead role in <i>Aan</i>
(1956), India’s first techni-colour film. The film was a major hit and
Nadira rose to fame, appearing in several other movies, including <i>Nagma</i> (1953) and <i>Raftaar</i> (1955).</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The Baghdadi Jews had a visible western influence in their lifestyle.
It was this ‘westernisation’ that aided Jewish actors to swim against
the popular notion that women ran the risk of maligning their reputation
if they acted in films. Jewish women consciously chose acting as a
career in Bollywood and indulged in the performing arts without any
inhibitions. It was they who became the torchbearers for other Indian
women from ‘respectable families’ to follow suit in later years. Public
performances by women in early Indian cinema were a social taboo because
of the gender socialization involved, thus invoking the traditional
morality claims of the Indian audience. This was the general atmosphere
then and it was in this background that Jewish heroines made a
beginning.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Suochana’s assertiveness also saw her launching her own production
company, much like Pramila (the first Miss India in 1947). The book is
replete with such stories of Jewish artists in India, who were well
recognised in the public sphere for their work and also won accolades
ranging from Padamshri, India’s fourth largest civilian award, to
Sahitya Akademi Award, the National Prize for Literature.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>Bhai-bhai</b></div>
<div style="text-align: justify;">
Aafreedi dedicates much time and effort to establish and narrate
examples of Jewish-Muslim amity (curiously, Jewish-Hindu relations finds
no space in this work). Substantiating his argument of cordiality
between the two communities, he writes,</div>
<div style="text-align: justify;">
<br /></div>
<div style="padding-left: 30px; text-align: justify;">
Almost all synagogues and Jewish
cemeteries in South Asia have been looked after by Muslims ever since
the Jewish population in South Asia dwindled as a result of the mass
emigration to Israel. Most of the students in the Jewish run schools in
India are Muslims. The longest serving principal of the oldest school of
secondary education for Muslim girls, Anjuman-e-Ilsma, has been a B’nei
Israel lady, Annie Samson, who served the institution for three
decades. There are several examples of Jews who embraced Sufism and
came to be revered by Muslims.</div>
<div style="padding-left: 30px; text-align: justify;">
<br /></div>
<div style="text-align: justify;">
There are other such examples of Jewish-Muslim conviviality in
Southasia that Aafreedi writes about in the second last chapter of the
book. Yet in a chapter titled Jewish Exile in India:1933-45 he
concludes,</div>
<div style="text-align: justify;">
<br /></div>
<div style="padding-left: 30px; text-align: justify;">
The opposition to the Jews came from the
Muslim leaders in India who were pro-Arab. For them the bonds of
religion were stronger than the sufferings of Jews under Hitler. Keeping
in view the sentiments of the Muslims towards this question, the
government imposed many restrictions on the settlement of Jews in India.</div>
<div style="padding-left: 30px; text-align: justify;">
<br /></div>
<div style="text-align: justify;">
To pin the responsibility for India’s failure in providing asylum to
the exiled Jews on Muslims is nothing short of a parochial reading of
history. The time period mentioned in the title of the book, 1933-45,
itself provides the answer to India’s reluctance in allowing asylum
seekers. It was the most politically tumultuous time for Indians, both
Hindu and Muslims alike; and there was no Muslim political force that
could decide or influence the decision of the political leaders of the
time in the subcontinent, who were struggling under the colonial rule.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Though it suffers from making a few generalisations, the present book
is, however, <b><span style="font-size: x-large;">a successful attempt at discussing the history of Jews in
India, and in initiating a dialogue for introducing Indo-Judaic studies
in Southasia. A pioneering work, introducing Indian Jewry to the world
of academics, Aafreedi lays the first stone for further research in the
field of Jewish History in Southasia.</span></b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
~ <i>Ambreen Agha has completed her Ph.D from Jawaharlal Nehru
University . Currently, she is a Research Associate with the New
Delhi-based Institute for Conflict Management. Her larger area of
interest is study of religion and its manifestation in both violent and
non-violent forms.</i></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><i> </i><br />
<br />
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-39465184384141960552016-11-18T21:48:00.004-08:002022-12-26T10:47:53.316-08:00Dr Navras Jaat Aafreedi's interview with THE TIMES OF INDIA<div dir="ltr" style="text-align: left;" trbidi="on">
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<h2 class="media-heading" style="text-align: justify;">
<span id="goog_289628486"></span><span id="goog_289628487"></span>‘Unlike China, India’s Jews survived … Indian Muslims, Jews unique friends … tolerance debate, minority studies vital for India’</h2>
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<div style="text-align: justify;">
<b><i>Navras Jaat</i></b><i> <b>Aafreedi </b>teaches
history at Presidency University, Kolkata, and has written Jews,
Judaizing Movements and the Traditions of Israelite Descent in South
Asia. Speaking with <b>Eram Agha</b>, Aafreedi discussed ‘minority’ status for Maharashtra’s Jews, Jewish amity with Indian Muslims – and ‘intolerance’: </i></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>What does ‘minority’ status now mean to Jews in Maharashtra?</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
It means official recognition of the separate identity of Indian Jews
– the proportion of Jews in India’s total population being a mere
0.0004%.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
China and India are the only two countries in the world where Jews
lived for centuries in peace with non-Jewish neighbours because of the
non-proselytising nature of major religions in these countries. Also,
these countries never felt threatened by Jews because of Judaism’s
non-proselytising nature.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
But Chinese Jews ceased to exist as a result of complete assimilation
– Indian Jews, on the other hand, never lost their distinctive
identity, helped by India’s endogamous nature and its tolerance.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The fact that Indian Jews maintained their identity and, in their
small way, prospered, is an impressive example of their tenacity.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>Could you tell us about some contributions made by Jews in India?</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Interestingly, most of the earliest female stars of Indian cinema
were Jewish, like Sulochana, Pramila, Rose, Romila – of all the ethnic
and religious groups in India, the earliest female film stars came from a
minority within India’s smallest religious minority!</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The Baghdadis, one of the three Jewish communities in India,
completely anglicised themselves. The only other similar community was
the Parsis. But Parsi women were not the first to boldly act in films,
braving all the risks involved – the initiative was taken by Baghdadi
Jewish women.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Baghdadi Jews also played an important role in the development of
Mumbai and Kolkata. A Bene Israel Jew, Nissim Ezekiel, is widely
acknowledged as the father of India’s modern English poetry. Lt Gen J F R
Jacob played a crucial role in India’s war with Pakistan in 1971 –
which led to the liberation of Bangladesh.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>What are three challenges faced by the Jewish community in India today?</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Firstly, continuity of their centuries’ old presence in India –
numbers are dwindling with migration to Israel. Secondly, preservation
of cultural heritage and lastly, striking a balance between their
eternal yearning for the promised land, Israel, and their love for India
– their home.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>What do Indian Jews think of Palestine’s demand for statehood?</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Like any other community, Indian Jews are not a monolith – members hold different points of view on this.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>Meanwhile, Brexit and Donald Trump are tom-tomming terms like ‘outsiders’ in political discourse – how does India compare?</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
India stands out – it’s always welcomed ‘others’, though the
phenomenon involved was swikriti (acceptance) rather than equality, as
Amartya Sen points out.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
But India was kind enough to open her doors freely to those seeking
refuge. In the 1930s, hundreds of German and East European Jews were
given refuge in India. Nehru persuaded the British government for this
and made the Indian Medical Council recognise Continental medical
qualifications to enable refugee doctors to practise here.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The grateful refugees introduced new industries to India. During
World War II, Polish and other European Jews also escaped Hitler and
took shelter here.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>Recently, India’s grappled with an ‘intolerance’ debate – your views.</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Such debates only strengthen democracy – these should be welcomed.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
One of democracy’s prerequisites is awareness of cultural, religious
and ethnic diversity – lest democracy turns into majoritarianism.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
We must celebrate plurality – this can be done only by promoting
minority studies though. I lament the absence of Jewish studies in
India. In contrast to India, China – that doesn’t even have a Jewish
community any more – has Jewish studies as an academic discipline.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>Have other communities influenced Indian Jews?</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Well, India’s produced beautiful examples of Jewish-Muslim amity – not found anywhere else in the world.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Owing to close associations, Bene Israel Jews adopted a number of
Islamic terms – like the word masjid for synagogue and namaz for
prayers.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Most synagogues and Jewish cemeteries in India are looked after by
Muslims. Most students in India’s two Jewish-run schools are Muslims.
The only assistant professor of Hebrew in India is a devout Muslim,
Khurshid Imam. The most prominent Hebrew calligrapher of India is a
Muslim, Thoufeek Zakriya. The only engraver of Jewish tombstones for
Maharashtra is a Muslim, Muhammad Abdul Yassin.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Even the Arab-Israel conflict failed to dent cordial relations of Indian Jews and Muslims.</div><div style="text-align: justify;"><br />
<br />
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-32187416802270778592015-08-17T21:19:00.002-07:002022-12-26T10:48:38.661-08:00Indian Jews: Building Bridges between India and Israel<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjS7QvRg9VkIBxl3aenT5h3j3JaWa2igFCEtlDLKeqZyqJooebzY5JGEEMBNdhC9Er5XIcuygFEGahsk6jEV0CYjqEr-NsCuHA9CvpE7wrOfleVet-D7-mopvrA8swSJuFc-YNhAiS3FYE/s1600/Indian+Jews.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjS7QvRg9VkIBxl3aenT5h3j3JaWa2igFCEtlDLKeqZyqJooebzY5JGEEMBNdhC9Er5XIcuygFEGahsk6jEV0CYjqEr-NsCuHA9CvpE7wrOfleVet-D7-mopvrA8swSJuFc-YNhAiS3FYE/s400/Indian+Jews.jpg" width="400" /></a></div>
<br />
<b>By Kait Bolongaro, <i><a href="http://www.dw.com/en/indian-jews-building-bridges-between-india-and-israel/a-18653974" target="_blank">Deutsche Welle</a></i>, August 17, 2015</b><br />
<br />
<div style="text-align: justify;">
As India and Israel ramp up trade, Jews of Indian origin are viewed as the key to forging closer ties. New Delhi has a plan to foster closer connections between Israelis with Indian roots and their ancestral homeland.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
Political leaders in India and Israel are strengthening their economic and political ties with an unexpected cultural connection: their shared community of Indian Jews.</div>
<div style="text-align: justify;">
There are about 80,000 Israelis with Indian origins, while an estimated 5,000 remain in India, according to the Indian Embassy in Tel Aviv.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
New Delhi has a plan to foster closer cultural connections between the Israeli descendants of Indians and their ancestors' country of origin.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
"We hope to have a package tour to Jewish heritage sites in Mumbai and elsewhere by early next year," said Jaideep Sarkar, India's ambassador to Israel, the Press Trust of India news agency reported.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
Sarkar announced the project in front of more than 3,500 Jews of Indian origin at the third National Convention of Indian Jews in Ramla, Israel, last Thursday.</div>
<div style="text-align: justify;">
"We want to tell the world proudly about the rich Jewish life in India," Sarkar said. "With your efforts, we are working to preserve the Jewish heritage in India."</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<b>Building Indian-Israeli ties</b></div>
<div style="text-align: justify;">
</div>
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New Delhi and Tel Aviv formally established diplomatic ties in 1992, 45 years after the official founding of Israel.</div>
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Efforts to further develop this political and economic relationship have intensified under the current leadership of Indian Prime Minister Narendra Modi.</div>
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Since Modi took office in 2014, India has become the largest customer for Israeli military equipment. The world's largest democracy opted to purchase Rafael's Spike anti-tank guided missiles over the American model of Javelin missiles, a deal worth $525 million (472 million euros). The two states even are set to establish a joint aerial defense system.</div>
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The leader of the ruling Bharatiya Janata Party (BJP) is also set to become the first Indian prime minister to visit Israel.</div>
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New Delhi and Tel Aviv are in the midst of negotiating a free trade agreement. In 2014, bilateral trade was worth $4.5 billion.</div>
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<b>Jewish communities in India </b></div>
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Though the first physical record of Jews in modern-day India comes in the form of 1,000-year-old copper plates, oral tradition dates their arrival their to over three millennia ago.</div>
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India is home to three ancient Jewish communities: the Bene Israel, centered in and around Mumbai; the Baghdadi Jews, near Calcutta; and the Cochin Jews, around Kerala. Another group, the Bnei Menashe, from the northeast, was recognized as one of the Lost Tribes of Israel in 2005.</div>
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<span style="font-size: large;">According to <a href="https://sites.google.com/site/aafreedi/" target="_blank">Dr. Navras Jaat Aafreedi</a>, an assistant professor at India's Gautam Buddha University, Jews have flourished as one of the Hindu-dominated country's many religious minorities.</span><br />
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<span style="font-size: large;">"The only Jews who didn't come to Israel with baggage of sad memories were Jews from India," <a href="https://sites.google.com/site/aafreedi/" target="_blank">Aafreedi</a> told DW. "They cherished their memories of the country."</span></div>
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<span style="font-size: large;">The majority of India's Jews made their aliyah, or migration to Israel, after India became independent from Britain in 1947.</span></div>
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<span style="font-size: large;">According to <a href="https://sites.google.com/site/aafreedi/" target="_blank">Aafreedi</a>, each community left for their own reasons including Zionism, marriage partners, better economic prospects and fears of life without the privileged status held under British rule.</span></div>
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<b>Preserving Indian Jewish identity</b></div>
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By supporting events such as the National Convention for Indian Jews and expanding Jewish heritage tourism, India's government is strengthening diplomatic relations through identity.</div>
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"The important thing is to continue what you began so well and pass on the spirit and idea behind the convention to the next generation," Sarkar said at last week's event. "The house of Indian Jewish unity has a strong foundation. Now we have to build upon it."</div>
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Projects around India are trying to kindle the memory of the dwindling Jewish community. One such project is Recalling Jewish Calcutta, a digital archive striving to document the remainder of a once-influential Baghdadi Jewish community whose population has fallen to fewer than 20 people.</div>
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Aafreedi believes that programs like the tour of Jewish heritage sites in India are important to preserve Indian Jewish identity.</div>
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<span style="font-size: large;">"This is certainly a very good step because the first generation migrants continue to have a great love of India, the country they left, but the second generation doesn't have the same sense of bonding with India," he told DW. "This [program] can renew the bond that the first generation feels and can ignite that feeling also among the second and third generation of Indians in Israel."</span></div>
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Indian Jews in Israel may be the key to ensuring the memory of India's once-thriving communities survives as members continue to emigrate or pass away.</div><div style="text-align: justify;"><br />
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-18736817416708457272014-12-29T03:13:00.003-08:002020-11-11T22:47:30.599-08:00פתאני אמיתי הוא מבני ישראל | אליהו בירנבוים<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: blue;"><b>מסע</b> <b>אל</b> <b>הפתאנים</b> <b>חושף</b> <b>קהילה</b> <b>מוסלמית</b> <b>שורשית</b> <b>בעלת</b> <b>מנהגים</b> <b>הקרובים</b> <b>ליהדות</b> <b>המתייחסת</b> <b> </b><b>אל</b> <b>שבטי</b> <b>ישראל</b><b>. </b><b>ולא</b><b>, </b><b>הם</b> <b>לא</b> <b>בדרך</b> <b>לכאן</b></span><br />
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למרות שחקרתי וביקרתי קבוצות רבות של נידחי
ישראל, קשה לתאר את ההתרגשות שאפפה אותי כאשר שמעתי מפיהם של שייח'ים
ומאמינים מוסלמיים האומרים: "אנחנו צאצאים של באני אישראיל". 1,400 שנה
לאחר שהם התאסלמו, עדיין פתאנים רבים יודעים לומר שהם צאצאים לעם היהודי,
לא כמיתוס או אגדה בלבד אלא כעובדה היסטורית. כפי שאמר לי פרופ' נברס
אפרידי בהודו, צאצא העם הפתאני החוקר את התופעה: "דע לך שפתאני שאינו אומר
שהוא מבני ישראל אינו פתאני אמיתי".</div>
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במסעי עברתי בין כפרים שונים של הפתאנים,
בעיקר במדינת רג'סטן, בטיגריה הסמוכה לעיר ג'יפור, בכפרים שונים וכמובן גם
בערים ג'יפור ופושקר. במשך כמה ימים עברתי בין כפרי מוסלמים שונים בדרום
הודו ולמרות שכל האוכלוסייה כולה היא של מוסלמים ואין זה מחזה יום יומי
לראות אדם מערבי, יהודי וישראלי מטייל שם, הרגשתי ביניהם בבית ובמשפחה.</div>
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ניתן לזהות אותיות עבריות בתוך הטקסט. הרב אליהו בירנבוים מעיין בספרי היוחסין עם "בארא הזארי"</div>
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<b>גלות</b> <b>ראובן</b></div>
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המונח פתאנים (או פשטונים) הוא מושג כללי
הכולל את השבטים המוסלמיים שהתיישבו בצפון מזרח פקיסטן ובצפון מערב
אפגניסטן. חלק מהשבטים הפתאניים יצאו לגלות והגיעו במאה ה־13 מאפגניסטן
לדרום הודו והמשיכו לחיות שם כשבטים נבדלים על פי מנהגיהם. חלק מהפתאנים
משתייכים לזרם המוסלמי של הטליבאן הקיצוני.</div>
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לפי המסורת של הפתאנים העוברת בעל פה מדור
לדור, מקורם בבני ישראל אשר גלו מארץ ישראל ונדדו לאשור ומשם לפרס ולאחר
מכן לאפגניסטן. המיקום הגיאוגרפי שבו התיישבו – אזור חייבר בהרי אפגניסטן –
דומה לשם חבור שבספר מלכים מוזכר כמקום שאליו גלו שבטי ראובן וגד וחצי שבט
המנשה: "בִּשְׁנַת הַתְּשִׁעִית לְהוֹשֵׁעַ לָכַד מֶלֶךְ־אַשּׁוּר
אֶת־שֹׁמְרוֹן וַיֶּגֶל אֶת־יִשְׂרָאֵל אַשּׁוּרָה, וַיֹּשֶׁב אוֹתָם
בַּחְלַח וּבְחָבוֹר" (מלכים ב יז, ו).</div>
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לפי מחקרים שונים, הפתאנים היו חלק מהעם
היהודי עד אשר במהלך תקופה שבין המאה השביעית לעשירית הם אימצו את דת
האסלאם. האגדה הפתאנית מספרת שכאשר הגיע חאלד אבן ואליד, הגנרל של צבא
מוחמד, אל מלך ששמו קיס וסיפר לו על מוחמד – קיס שעמד בראש קבוצה של שכירי
חרב התפעל מדתו של מוחמד והחליט להמיר את דתו ואת דת חייליו. קיס, שלפי
המסורת היה מצאצאיו של שאול בן קיש, הגיע לבקר את מוחמד והוא בירך אותו
שהוא ועמו יהיו "פתאן" – קרי "המנצחים שלי". כך הפכו הפתאנים היהודים להיות
פתאנים מוסלמים והפכו לחלק מצבאו של מוחמד.</div>
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הפתאנים מחולקים לשבטים שונים ומעניין
ששמותיהם מזכירים את שמם של שבטי ישראל. חלק מהפתאנים משייכים עצמם לשבט
ה"אפרידי" המזוהה עם צאצאי אפרים, אחרים עם בני "יוסף זאי", בניו של יוסף.
יש הקושרים עצמם ל"מוסא קל", הלא הם בני משה, ואחרים חושבים שהם בני גד:
"גאדי זאי". יש פתאנים המשייכים עצמם לשבט ראובן (רבאני) ולשבט לוי
(לבאני), אולם רוב הפתאנים רואים את עצמם כצאצאים של שאול המלך.</div>
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הפתאנים נחשבים לאנשים חכמים במיוחד בהודו.
הם משויכים לקסטות הגבוהות, וידועים כלוחמים טובים, כאנשים בעלי מבנה גוף
גדול ורחב וכבעלי יוזמה. אנשים רבים מהם רואים במאפיינים אלו "תכונות
יהודיות".</div>
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<b>מנהגים</b> <b>יהודיים</b></div>
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למרות שהפתאנים הם מוסלמים המאמינים בקוראן
ומקיימים את מצוותיו, הם שומרים על מנהגים שונים שמבדילים בינם לבין שאר
המוסלמים ויוצרים זיקה מעניינת עם מצוות ומנהגים של העם היהודי.</div>
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הפתאנים נוהגים שלא לאכול בשר גמל למרות
שעל פי חוקי האסלאם הדבר מותר. בשר הגמל היה עבור המוסלמים כמו בשר החזיר
עבור הנוצרים. כאשר האחרונים ביקשו לבדוק אם אדם הוא נוצרי מאמין או שהוא
אנוס, כלומר יהודי בלבו ונוצרי כלפי חוץ, הם נהגו לבדוק אותו על ידי אכילת
בשר חזיר. כך גם בעולם המוסלמי, הדרך לבדוק אם אדם אינו אנוס ומסתיר דבר מה
הייתה על ידי אכילת בשר גמל. לכן, ההימנעות של הפתאנים מאכילת בשר גמל היא
בעלת משמעות, שכן היא נתפסת כמאפיין יהודי. כמו כן הפתאנים נמנעים מאכילת
בשר עם חלב יחד. מאחד הפתאנים שמעתי שאם אכל בשר ביום אחד, הוא לא יאכל חלב
באותו יום אלא רק למחרת. בדומה, אגב, לאחת הדעות בגמרא בנושא.</div>
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מצוות המילה נשמרת אצל הפתאנים באופן שונה
מאשר אצל אחיהם המוסלמים. ראשית, הם מקיימים את ברית המילה בשבוע הראשון
לאחר הלידה או במועד הראשון שהילד חזק דיו כדי לעמוד במילה (לאו דווקא ביום
השמיני). שנית, יש אצלם "סנדק" המחזיק את התינוק בזמן המילה. לרוב הסב הוא
הסנדק של נכדו. הסנדק נוהג להניח על ברכיו כרית ועליה מונח התינוק. כמו
כן, הברית נחוגה בפאר וברוב עם ולא בצנעה כפי שנוהגים המוסלמים.</div>
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הפתאנים מקפידים לקבור את מתיהם בבית קברות
נפרד משאר האוכלוסייה המקומית. בעבר הפתאנים נהגו שלא לגלח את פאות הלחיים
ולמעשה לגדל זקן. אצל חלק מהם, בעיקר באזור אפגניסטן, אפשר היה לזהות מעין
"פאות" בצידי הפנים. כיום רק זקנים או בעלי מעמד דתי בעדה מקפידים על כך.</div>
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<b>ספרי</b> <b>יוחסין</b></div>
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אחד הרגעים המרגשים והמרתקים ביותר במסע
היה כאשר ביקרנו בכפר ניוונה שברג'סטן, בביתו של "בארא הזארי", מר מוחמד
סאדר חן. הגענו לביתו הצנוע בפאתי הכפר, בית שבו מתגוררת משפחתו לדורותיה.
לאחר שיחה ראשונית הוא סיפר לנו על ספרי היוחסין של הפתאנים (סג'רה).
בספרים אלו נרשמים כל הלידות, הנישואין והפטירות בתוך קהילת הפתאנים.
למעשה, לכל משפחה פתאנית יש אילן יוחסין בתוך ספרי היוחסין המגיעים עד אדם
הראשון, נח, אברהם יצחק ויעקב ושנים עשר השבטים.</div>
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לאחר טקס קבלת האורחים והכיבודים כמיטב
המסורת הפתאנית – הוצאת מיטות הבית לחצר כדי לשבת עליהן ושתיית תה ומים מן
הבאר – הגיע הרגע המיוחל ומר מוחמד סאדר חן ניגש לביתו והביא מחדר קטן את
ספרי היוחסין. הדפים הצהובים והבלויים מלמדים על ההיסטוריה הארוכה שעברה
עליהם ועל הפתאנים. מר סאדר חן החל לקרוא בספרים אלו ולטענתו הנוסח הוא
שילוב של שלוש שפות, סנסקריט ופושטו בשילוב אותיות עבריות עתיקות. ואכן,
במאמץ מסוים ניתן לזהות אותיות עבריות המשולבות בתוך הטקסט. בעיקר האותיות
ש', פ' ו־ל'. מר סאדר חן ממשיך לכתוב ולערוך את ספרי היוחסין של הפתאנים
בהודו עד היום, כפי שנהוג לעשות גם באפגניסטן.</div>
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משפחות רבות מקרב הפתאנים מקפידות עד היום
לא להתחתן עם בן זוג ללא בדיקה האם משפחתו מופיעה בספרים אלו והיא משפחה עם
ייחוס פתאני. כידוע, האסלאם מאפשר לכל מוסלמי להתחתן עם מוסלמי אחר או עם
אדם המאמין בא־ל אחד או שהוא מקבל עליו את אמונת האסלאם, אך הפתאנים
המסורתיים לעולם לא יתחתנו עם אישה מוסלמית.</div>
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כאשר ביקרתי בכפר טיגריה, פגשתי משפחה
פתאנית הממשיכה לשמור באדיקות על המנהגים הפתאניים. הבן הבכור של המשפחה,
צעיר בן 16, סיפר לי תוך כדי ביקור בבית הקברות הפתאני שיש לו חברה. שיבחתי
אותו על כך אבל הוא נשמע מעט מאוכזב. הוא הסביר לי שהחברה שלו היא הינדית
ולא פתאנית ואסור לבחור פתאני להתחתן עם אישה הינדית או אפילו מוסלמית
שאינה ממשפחה פתאנית. נכון שגם מנהג זה הולך ונחלש שכן יש התבוללות פתאנית
בחברה ההודית והמוסלמית ולכן בני השבט הקימו תנועה בשם "אנג'ומן אל פאתן",
שמטרתה להשיב עטרה ליושנה וללמד את צעירי השבט מאין הם באים ולחזק את
המורשת השבטית.</div>
<div style="text-align: right;">
ואולם, למרות הקשר ההיסטורי בין הפתאנים
לבני ישראל, אני מודה שלאחר שיחות עם מנהיגים, שייח'ים ואנשים אחרים,
התרשמתי שהקשר היהודי איננו חלק מהזהות של הפתאנים, ויותר מכך – הם אינם
מצפים או מייחלים לשוב לחיק העם היהודי כפי שקבוצות אחרות של צאצאי העם
היהודי מבקשות. הזיקה בין הפתאנים לעם היהודי היא בעיקר היסטורית ולמרות
היותם צאצאים לבני ישראל הם אינם רוצים לשנות את אמונתם המוסלמית. "בעבר
היינו שייכים לבני ישראל, כיום אין אנו שייכים ליהודים", אמר לי אחד
השייח'ים. "כיום אנו מוסלמים אף שבעבר היינו מבני ישראל", טען אחד מראשי
הפתאנים. למעשה הקשר עם העם היהודי הלך ודעך עם השנים והקשר ההיסטורי לא
מהווה עוד קשר רוחני או זהותי. זו הסיבה לכך שלדעתי המחקר והתיעוד של תופעה
זו הם כל כך חשובים.</div>
<div style="text-align: right;">
*</div>
<div style="text-align: right;">
בסופו של מסע מרתק זה אל עבר הפתאנים,
מעניין לגלות שגם אם אין בכוונתם לשוב לעם היהודי – מצויים בקצווי עולם,
במקומות רחוקים ונידחים גיאוגרפית ובין עמים העובדים לבודהה, אנשים שהם
צאצאי העם היהודי.</div>
<div style="text-align: right;">
</div>
<div style="text-align: right;">
<span style="color: teal;"><i>תודתי</i> <i>נתונה</i> <i>לידידי</i> <i>ורעי</i> <i>אייל</i> <i>בארי</i><i>, </i><i>הכותב</i> <i>דוקטורט</i> <i>באוניברסיטת</i> <i>אריאל</i> <i>בנושא</i><i> "</i><i>הזהויות</i> <i>המרובות</i> <i>של</i> <i>הפתאנים</i> <i>המיוחסים</i><i>: </i><i>בין</i> <i>גנאולוגיה</i> <i>ישראלית</i><i>, </i><i>דתיות</i> <i>אסלאמית</i> <i>ותרבות</i> <i>הינדית</i><i>". </i><i>הוא</i> <i>היה</i> <i>לי</i> <i>למדריך</i> <i>וחברותא</i> <i>במסע</i> <i>אל</i> <i>עבר</i> <i>הפתאנים</i> <i>בהודו</i> <i>ובלעדיו</i> <i>לא</i> <i>יכולתי</i> <i>לגלות</i> <i>את</i> <i>סודם</i><i>.</i></span></div>
<div style="text-align: right;">
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<div style="text-align: right;">
First published on: http://musaf-shabbat.com/2014/12/26/%D7%A4%D7%AA%D7%90%D7%A0%D7%99-%D7%90%D7%9E%D7%99%D7%AA%D7%99-%D7%94%D7%95%D7%90-%D7%9E%D7%91%D7%A0%D7%99-%D7%99%D7%A9%D7%A8%D7%90%D7%9C-</div><div style="text-align: right;">%D7%90%D7%9C%D7%99%D7%94%D7%95/#comments<br />
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-76529095811401891712014-12-21T19:14:00.002-08:002020-11-11T22:48:55.317-08:00Malihabad Pathans resent linking lineage with Jews<div dir="ltr" style="text-align: left;" trbidi="on">
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<span id="advenueINTEXT" name="advenueINTEXT" style="float: left;">Yusra Husain, <a href="http://timesofindia.indiatimes.com/city/lucknow/Afridi-Pathans-resent-linking-lineage-with-Jews/articleshow/45597655.cms" target="_blank"><i><b>The Times of India</b></i></a>, Lucknow, December 22, 2014</span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;">MALIHABAD:
On a foggy Sunday afternoon, the otherwise quite Malihabad bounced to
its Pathani vigour as a group of Afridi Pathans sat in the orchard of
revolutionary poet Josh Malihabadi and conversed with Rabbi Dr Ari
Zivotofsky. It was meant to be a session in which the rabbi would have
asked the Afridi Pathans questions about their traditions and history,
but he found himself facing questions from youth who were anguished
about the constant research on their genetics by Israelis. The questions
were not limited to what the Afridi Pathans said were "false claims"
trying to find their roots to Judaism, but also included the situation
between Palestine and Israel.<br /> <br /> Rabbi Dr Ari Zivotofsky decided
to visit Malihabad to study the historical ancestry of Afridi Pathans in
the region, after his interest was aroused in previous research on the
subject. Earlier hypotheses claimed resemblance between certain
traditions revolving around the common Semitic customs of Afridi Pathans
with those of the Jews, hinting towards a probable connection between
the two.<br /> <br /> "Five years back when Shehnaz Ali visited us in
Malihabad to take DNA samples of the Pathans, she misguided us about the
real motive of her research. She told us it was to reaffirm if the
Afridi Pathans of present day held the same warrior qualities and other
characteristics of their ancestors hundreds of years back. We later got
to know that it was to find a link of Pathan ancestry with Jews,"
complained Ahsan Javed Khan, a raging Afridi Pathan, host to an Israeli
scholar visiting the small tehsil, who was in Malihabad researching on
Pathan history.<br /> <br /> Speaking about his experience of the meeting,
Zivotofsky said, "I am not intimidated by their questions but actually
surprised with how offended the Afridi Pathans are by this research and
how careful one has to be with an apolitical and benign approach." The
young men pointed out anomalies in previous research carried out by
other individuals and averred that DNA studies done earlier could found
no conclusive result. The Pathans also claimed that the research might
have a political motivation in case one of the earlier researches was
funded by Israel's foreign ministry. "The points raised here have
intrigued me to follow up on the research done back then. If no
conclusive results were found probably the researches couldn't arrive at
the expected results so they didn't publicise them. I would now like to
get into those flaws," said Zivotofsky.<br /> <br /> In the old Kothi of
Khalid Yusuf, belonging to the earliest families of Afridi Pathans in
Malihabad, Dr Ari spoke about an oral tradition passed on through
generations. "I remember my grandmother telling me that we belong to
Bani Israel (Children of Israel) and Ephraim, however this does not mean
that we are Jews. Why do Israelis want to trace our ancestry to one of
the lost tribes of Israel?" said Asad Yar Khan, taking Zivotofsky around
his hometown.<br /> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> "With the knowledge that I am taking from here,
it looks like the theory of Pathans having a link with Judaism is more
of an oral tradition, and collecting blood samples will not help
anymore. We should look into the books now for the research to come
together. It could be a better idea to rephrase the research as 'finding
a link between Afridi Pathans and ancient Israel' instead of with Jews,
to whom the people here appear to be averse," concluded Zivotofsky.</span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" 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style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><br />
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<span id="advenueINTEXT" name="advenueINTEXT" style="float: left;">Part 1 </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"></span><br />
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<span id="advenueINTEXT" name="advenueINTEXT" style="float: left;">Part 2</span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><br />
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<span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;">Part 3 </span><br />
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<span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"></span>Part 4 <br />
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Part 5<br />
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Part 6<br />
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Part 7 </div>
Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-79475602076126367192014-12-21T03:18:00.004-08:002020-11-11T22:50:43.905-08:00Seeking Malihabad's Jewish connect<div dir="ltr" style="text-align: left;" trbidi="on">
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<br /></div><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/_5f3HfpDWLc" width="320" youtube-src-id="_5f3HfpDWLc"></iframe></div><br />
<span id="advenueINTEXT" name="advenueINTEXT" style="float: left;">Yusra Husain, <a href="http://timesofindia.indiatimes.com/city/lucknow/Seeking-Malihabads-Jewish-connect/articleshow/45590225.cms" target="_blank"><b><i>The Times of India</i></b></a>, Lucknow, December 21, 2014</span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"> </span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;">LUCKNOW:
Straight aquiline noses, fair skin colour, chiselled features and a
probable connection with the Ten Lost Tribes of Israel could be an
addition to the identity of Afridi Pathans who have been dwelling in
various parts of the erstwhile Awadh since centuries. In a quest to
trace the lineage of exiled Israeli tribes, Jewish scholars from the
far-off land of Israel have been guests to Malihabad over the years.
Attracting world attention yet again, Malihabad will host Dr Ari
Greenspan and Rabbi Dr. Ari Zivotofsky from Israel's Bar Ilan University
on Sunday, to assist their quest to understand more about Afridi
Pathans' historical connection to Judaism based on their hypothesis.<br /> <br />
According to legend, ten of the 12 Israeli tribes had been exiled by
Assyrian invaders in 721 BC, some of whom settled in India. Afridi
Pathans, the supposed descendants of one such lost tribe came to India
between 1202 and 1761 AD, making Uttar Pradesh their home amongst
various other regions.<br /> <br /> Barely an hour away from Lucknow,
Malihabad has been home to as many as 650 families of Afridi Pathans,
who take pride in their warrior genetics, but are in fact averse to the
idea of bearing Jewish roots, if there be any.<br /> <span style="font-size: large;"><br /> The idea of
Afridi Pathans tracing a Jewish ancestry grabbed attention when the
Indo-Judaic studies scholar, <a href="https://sites.google.com/site/aafreedi/home" target="_blank">Navras Jaat Aafreedi</a> started working on the
subject in 2002. Emphasising his thesis and claiming the lineage of
Afridi Pathans to Ephraim, Navras himself an Afridi Pathan, managed to
irate his kindred back then while proposing the idea of bearing Jewish
roots to them.</span><br /> <br /> In an email communication with Navras, the two
scholars have explained how they "would like to understand the history
and meet any elders who might hold or remember traditions linking the
Pathans to the Jews." It is believed some of the Jewish traditions bear
resemblance to the ones followed by the Afridi Pathans.<br /> <br /> In
2002, Professor Tudor Parfitt along with his team from the Centre of
Jewish Studies, London University had collected DNA samples from the
Malihabadi Afridi Pathans. In 2008, Shahnaz Ali, researching on the
subject, blood samples collected from the clan, followed by gathering
DNA samples in 2009. Result of the research carried out so far has not
been made public, but most of the earlier studies worldwide have refuted
such claims of heredity.</span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"><br /></span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"><br /></span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"><br /></span><span id="advenueINTEXT" name="advenueINTEXT" style="float: left;"><br /></span></div>
Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-61519237316136272202014-08-20T11:36:00.001-07:002020-07-25T02:49:05.473-07:00Is Hitler loved in India?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNSbvsn6z_NDagOPocCbasD3F_86oqMImnCWfRI98WJfGPzeF6aILu3hTOfc5sQ0mBbTyZCn6O33e8uoHWgvIPL_iUTi0jBRfJBp1T1er1mYq7bnkxkxkJ4WQjWJylCNLCSFeXqcoV_W8/s1600/Hitler_1284115a.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNSbvsn6z_NDagOPocCbasD3F_86oqMImnCWfRI98WJfGPzeF6aILu3hTOfc5sQ0mBbTyZCn6O33e8uoHWgvIPL_iUTi0jBRfJBp1T1er1mYq7bnkxkxkJ4WQjWJylCNLCSFeXqcoV_W8/s1600/Hitler_1284115a.jpg" width="287" /></a></div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Puja Awasthi, <a href="http://www.theindianrepublic.com/tbp/hitler-loved-india-100046192.html" target="_blank"><i>The Indian Republic</i></a>, August 20, 2014</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; text-align: justify;">
<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">When Telangana
chief minister K Chandrasekhar Rao labelled himself ‘Hitler’ (he reportedly
lauded himself as ‘Hitler’ for thieves, the corrupt and ‘to stop injustice’ at
a press conference) he was displaying a trademark Indian ambivalence towards
Adolf Hitler- a man responsible for the death of six million European Jews and
of millions of other non Aryans.</span></div>
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<br /></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">The Indian
attitude to Hitler is on display every time the name is used for one who is
little more than a strict disciplinarian- a popular case in point being
comparisons of one’s mother-in-law to the mass murderer. At worse, it signifies
a dictator and could thus be used as an adjective for that particularly harsh
college principal. The name pops up in serials- there was one named ‘Hitler didi’
which drew flak in the west for stroking memories of a man universally reviled
(see <a href="http://www.rnw.nl/english/article/indian-tv-show-hitler-didi-has-foreigners-talking"><span style="color: blue;">here</span></a> and <a href="http://www.cbsnews.com/news/hitler-film-reveals-indias-nazi-fascination/"><span style="color: blue;">here</span></a>) and in cinema- ‘Hero Hitler in Love’ was a
2011 Punjabi movie that received a bumper opening while the Mithun Chakraborty
starrer ‘Hitler’ (1998) portrayed the protagonist as a man of staunch
principles. A more recent cinematic outing- ‘Gandhi to Hitler’ (2011) was
decried for painting the man as a lost hero of India’s struggle for
Independence (see <a href="http://www.theguardian.com/film/2011/aug/01/gandhi-hitler-panned-critics"><span style="color: blue;">here</span></a>) while Hitler memorabilia, including his
autobiography Main Kampf, continues to grow in sales (see <a href="http://news.bbc.co.uk/2/hi/south_asia/8660064.stm"><span style="color: blue;">here</span></a>). In 2006, a Mumbai restaurant was forced to
change its name from the ill advised ‘Hitler’s Cross’ (see <a href="https://www.blogger.com/null"><span style="color: blue;">here</span></a>) while in 2012, a clothing store named
‘Hitler’ in Ahemdabad drew considerable anger (tellingly the owner of the
unfortunately named store said that he had picked the name in memory of his
grandfather, a strict disciplinarian who the family referred to as ‘Hitler’).</span></div>
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<br /></div>
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<span style="font-size: large;"><b><span style="font-family: "times new roman" , "serif";"><a href="https://sites.google.com/site/aafreedi/" target="_blank">Navras JaatAafreedi</a>, Assistant Professor at the School of Humanities and Social Sciences,
Gautam Buddha University (GBU), Greater NOIDA, puts down this offensive
insensitivity to ignorance about Jews (of which there are just 5000 in India)
and the blacking out of Holocaust studies in India. For the first Aafreedi
gives the example of being handed a book on ‘juice’ when he asked for one on
‘Jews’, and for the latter he says, “Studying the Holocaust has far reaching
repercussions. You would then have to study other genocides, for instance the
anti Sikh riots of 1984 and Gujarat riots of 2002 among others”.</span></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"><b>
</b></span></div>
<div class="MsoNormal" style="line-height: normal; text-align: left;">
<span style="font-size: large;"><b><span style="font-family: "times new roman" , "serif";">An Indo Judaic
Studies researcher, Aafreedi’s efforts towards raising awareness on the
Holocaust have included the country’s <a href="https://sites.google.com/site/aafreedi/thefirsteverholocaustfilmsretrospectivei" target="_blank">first ever Holocaust Films retrospectivein South Asia</a> in 2009, with screenings at the University of Lucknow and
Ambedkar University in Lucknow. Yet he is driven to despair every time he
asks his young students what they think of Hitler. “Not a single hand goes up
when I ask who has a poor opinion of Hitler”, he says.</span></b></span></div>
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<br /></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">In 2012, Anuj
Kharb, a Masters student of Development Studies at the GBU worked on a paper
titled, “The parameters of popularity among Indian Youth” and discovered that
Hitler scored high on patriotism, discipline, work ethics and leadership. This
was not the case with other dictators like Mussolini who in fact had zero
recall value to Kharb’s subjects. While Kharb admits to some knowledge of the
Holocaust, he does not shy from justifying Hitler’s deeds. “Hitler wanted to be
an artist. Yet when he joined the army and saw how Germany had been trampled
over after World War I, he struck back. Love for the nation is above all other
kinds of love. Today, other countries are trying to crush India. It is natural
for the youth to want a leader who is dominating”, he explains.</span></div>
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<br /></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Nathaniel
Currier, who did a project on the rise of the popularity of Hitler, with
particular reference to Tamil Nadu as part of the five week South India Term
Abroad program in 2013, came back less fascinated than Kharb. As he writes in
the opening pages of his study, comparing the resurgence of Jospeh Stalin’s
popularity in India with the Indian Hitler fan club, “…political frustration is
one of the biggest factors leading to Hitler’s Indian rise in
popularity….. Hitler for them is a borrowed history. India can feel no
“nostalgia” for Hitler’s reign like the people of Russia can for Stalin.
Instead, there seems to exist a growing desire to adopt his legacy as their
own; a desire spurred on by multiple factors and guided by an inclination by
the youth to escape their own past, rather than feel nostalgic for it”.</span></div>
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<br /></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">As for Hitler’s
admirers, Currier puts them in two categories- the first who admire him without
any grounding in facts, the second who have read some History and base their
liking on his perceived qualities as a strategist, management style and oratory
skills. The concluding line of Curreir’s study is ominous: “Hitler’s rising
popularity is more than a humorous oddity. It represents a shift in the
collective consciousness of India’s youth that could potentially effect the
direction of India itself”.</span></div>
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<br /></div>
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<b><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">It is the
admiration of the first category of fans that is most difficult to counter for
it could flow from something as ephemeral as Hitler’s choice of the swastika as
the symbol of his Nazi Party which is interpreted as great service to Hinduism.
Writing in the April 2014 issue of <a href="http://asianjewishlife.org/images/issues/Issue14-April2014/PDFs/Feature-Hilter-in-India.pdf" target="_blank"><i>Asian Jewish Life</i></a>, Aafreedi (quoted earlier)
delves into the admiration of the Hindu nationalists for Nazis and cautions
against the “…propaganda unleashed by the Hindu Right, the Islamophobes in
India. They continue to project Hitler as a hero with the aim of developing an
acceptance for Nazi-like practices that they would like to adopt…”.</span></b></div>
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<br /></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Old RSS hands
however counter such contentions. Dharm Narayan Avasthi, the patron of the
organisation’s education wing Bhartiya Shikshan Mandal, for instance, dubs it
as “mere conjecture”.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Yulia Egorova,
senior lecturer in Anthropology at Durham University who is the co-author
of <i>The Jews of Andhra Pradesh: Contesting Caste and Religion
in South India</i> says of the widespread ignorance of Hitler’s
atrocities on Jews and a rise in Hitler’s popularity, “This is a worrying
deterrent to India’s image as a tolerant country”.</span></div>
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<span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">It is a worry,
no country with world ambitions, can ignore.</span><br />
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-67238349503306086752014-07-16T22:36:00.002-07:002020-08-04T04:46:19.190-07:00ПОЧЕМУ ФЮРЕР ПОПУЛЯРЕН В ИНДИИ?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKbULjmPWrLKq6xAJqsjrAMER2z8X-o1Q2geUZMP5PF-8Gvm1CknykifoBaa3ENtRfz5Lxhlc-1rEQ4D_1k1giz-itLV48xDesuaoNPEH5c90WxOfgr8v2_PeSvg5pzFdBBWq9RPWgEZQ/s1600/Hitler+in+India+(Russian)-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKbULjmPWrLKq6xAJqsjrAMER2z8X-o1Q2geUZMP5PF-8Gvm1CknykifoBaa3ENtRfz5Lxhlc-1rEQ4D_1k1giz-itLV48xDesuaoNPEH5c90WxOfgr8v2_PeSvg5pzFdBBWq9RPWgEZQ/s1600/Hitler+in+India+(Russian)-page-001.jpg" width="302" /></a></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYVlmIYuQDpU_Go71CPKlCwhWQ7E-dJFL4pW8RtvQJrVj2amYLchA8xANatpSY-fE0szaLed3I76Pb3rR0dvM8m0O6s_lIpqix11uLZnx6_qt5o94e3rbmWBsqmwFbiOAhU-E9PGe0Va4/s1600/Hitler+in+India+(Russian)+p+2-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYVlmIYuQDpU_Go71CPKlCwhWQ7E-dJFL4pW8RtvQJrVj2amYLchA8xANatpSY-fE0szaLed3I76Pb3rR0dvM8m0O6s_lIpqix11uLZnx6_qt5o94e3rbmWBsqmwFbiOAhU-E9PGe0Va4/s1600/Hitler+in+India+(Russian)+p+2-page-001.jpg" width="302" /></a></div>
<div style="text-align: justify;">
<b>Элеонора ХРИЗМАН</b></div>
<div style="text-align: justify;">
<b>На фото Кумара Прашанта <b>д-р Наврас Джаат Аафриди</b></b></div>
<div style="text-align: justify;">
<b><b> </b> </b></div>
<div style="text-align: justify;">
Популярность Гитлера в Индии растет. За последнее десятилетие продажи
биографии нацистcкого лидера увеличились на 15 процентов, в фильмах на
разных индийских языках все чаще появляются герои-тезки Гитлера. Все
больше индийцев дают своим детям имя Ариан, которое тоже ассоциируется и
с арийской расой, и ее главным апологетом, истинным арийцем. По мнению
д-ра Навраса Дж. Аафриди, ситуация в современной Индии парадоксальна,
однако этот парадокс можно попытаться объяснить, основываясь на
исторических фактах.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<i>- Хотя евреи жили в Индии, по меньшей мере двенадцать веков,
большинство индийцев не придают значения еврейскому присутствию. Скорее
всего это объясняется небольшим числом евреев в Индии. Сегодня в стране
проживает менее 5000, что на фоне общей численности населения в 1,3
миллиарда человек составляет всего 0,0004. Доля, согласитесь, небольшая.
</i></div>
<div style="text-align: justify;">
<i>Кроме того, евреев «не замечают» и на академическом уровне.
Несмотря на длительное пребывание представителей этой национальности в
стране в индийских университетах еврейский вопрос не изучают, в то
время, как в соседнем Китае иудаика стала одним из наиболее динамично
развивающихся направлений в сфере гуманитарных наук. </i></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Д-р Аафриди – доцент (AssistantProfessor) Школы гуманитарных и
социальных наук Университета Гаутамы Будды в Большом Нойда,
город-спутнике Дели. Предмет научного интереса 36-летнего Навраса Джаата
– индийская иудаика, кроме этого он активист мусульманско-еврейских
отношений, уже долгое время старается повысить осведомленность
индийского общества в еврейской теме, борется с отрицанием Холокоста и
антисемитизмом.</div>
<div style="text-align: justify;">
Д-р Аафриди — не еврей, он воспитывался в эклетичной атмосфере
светской семьи родителями, принадлежащими к разным религиозным течениям.
Единственное, что связывает его с евреями на личном уровне, это
легенда, согласно которой пуштуны (или патаны), к которым принадлежит
семья отца Навраса, являются потомками евреев, угнанных Навуходоносором в
Газару. По легенде представители клана Аафриди считаются потомками
потерянного израильского колена Эфраима (Ефрема). Справедливости ради
стоит отметить, что данная теория этимологии пуштунов не получила
всеобщего признания, ее поддерживают лишь некоторые ученые, в том числе и
мой собеседник.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Докторскую степень (PhD) Аафриди получил в Университете Лакхнау, на
факультете средневековой и современной истории Индии, в 2005 году.
Постдокторантура Навраса проходила в Высшей школе исторических
исследований Тель-Авивского университета в 2007 году. Его лекции высоко
оценены в США, Великобритании, Израиле, Австралии и Индии. Д-р Аафриди –
первый ученый, сделавший существенный вклад в иудаику на языке урду,
лингва-франка почти всех мусульман Южной Азии, хотя, в основном, он
пишет на английском и хинди. Некоторые из его статей были опубликованы
на немецком языке. Наврас – автор книги «Индийское еврейство, по
собственному признанию, потерянные колена Израиля»
(«TheIndianJewryandtheSelf-Professed ‘LostTribesofIsrael’ inIndia»),
опубликованной в 2006 году.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b><i>- И все же, почему еврейское присутствие в Индии замалчивается на академическом уровне?</i></b></div>
<div style="text-align: justify;">
- <i>В академических кругах Индии еврейский вопрос не то, чтобы под
запретом, о нем просто не упоминают, даже в ситуациях, когда это
сделать, казалось бы, невозможно. Например, в учебной программе
Национального Теста на соответствие лекторов по истории, подготовленной и
одобренной Комиссией по университетским грантам, нацизм упоминается, а
вот о Холокосте нет буквально ни одного слова. И хотя некоторые считают,
что раздел Британской Индии в 1947 году, приведший к жестокому
противостоянию между индусами и мусульманами и огромным потокам беженцев
— до 6,5 млн мусульман перешло из Индии в Пакистан и до 4,7 млн.
индусов и сикхов двинулись в обратном направлении, почти полмиллиона
человек погибло из-за столкновений на религиозной почве и последующих
миграций — столь же трагичный эпизод истории, как и Холокост для евреев,
изучение этого исторического события не считается академической
дисциплиной в Индии, как изучение Холокоста на Западе. Складывается
ощущение, что индийская академия и кинематограф просто не желают трогать
чувствительные темы.</i></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Еще одна причина, по мнению д-ра Аафриди, заключается в недоступности
обязательной литературы по теме: «Если нацистский катехизис «Майн
Кампф» можно купить меньше, чем за доллар, причем книга издана на всех
наиболее распространенных в Индии языках, то информация о Катастрофе
европейского еврейства заключена в один-единственный тоненький сборник
«Часто задаваемые вопросы о Холокосте», изданный музеем «Яд Вашем» на
хинди».</div>
<div style="text-align: justify;">
Другой парадокс современной Индии заключается в том, что наиболее
активные сторонники индийско- израильских отношений, те, кто традиционно
восхищались нацистами. Это было продиктовано их отношением к
мусульманам, однако несправедливым было бы возлагать ответственность за
замалчивание Холокоста и отсутствие серьезных научных исследований этой
темы в Индии только на индийских правых.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Индийские академические круги, где, как правило, доминируют левые
взгляды, также против введения дисциплин по изучению Холокоста, так как
опасаются, что это может рассматриваться как сильный аргумент оправдания
существования еврейского государства.</div>
<div style="text-align: justify;">
Индийские политики любого толка опасаются, что академический интерес к
Холокосту может отрицательно сказаться на их поддержке среди
мусульманских избирателей, так как прекрасно знают об антисемитизме,
присущем определенной части мусульманского населения. И эта группа, как
показывает опыт, самая активная. Мусульмане в Индии, как и во всем мире,
выражают свой антисемитизм в различных формах, часто под видом
антиизраилизма.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b><i>- </i></b><i>Индийские мусульмане отрицают сам
факт Холокоста или ставят под сомнение его масштабы. Даже если они
признают его как исторический факт , то любая серьезная ссылка на
Холокост часто сопровождается сравнением с израильско-палестинским
конфликтом, — утверждает мой собеседник. — Стоит отметить, после
террористического акта 11 сентября 2001 года, который привел к военным
действиям Америки против Ирака, в крупнейшем образовательном центре для
мусульман-шиитов в Лакхнау флаг Израиля был осквернен наряду с
американским. Флаги валялись у входа в архитектурный комплекс Бара
Имамбара, и каждый, кто входил туда, вытирал о них ноги.</i></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Кроме того, мусульманское мнение имеет большой вес в вопросах внешней
политики Индии. Недаром Индия не хотела налаживать дипломатические
отношения с Израилем в течение первых четырех десятилетий существования
еврейского государства, несмотря на отсутствие каких-либо споров или
конфликтов. И в то же время с Китаем и Пакистаном дипломатические
отношения поддерживались, несмотря на все войны.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>- Д-р Аафриди, как можно объяснить происходящее сегодня в Индии? </b></div>
<div style="text-align: justify;">
<i>- Достаточно вернуться в 30-е годы прошлого века. С 1933 по 1939
годы в нашей стране была развернута очень активная нацистская
пропаганда. Выходило несколько газет – «Spirit of the Times»,
«Salar-e-Hind», «Princely India», «Karnataka Bandhu», «Lokhandi Morcha» и
«Trikal», — отличавшихся наиболее откровенной пропагандой идей
нацистской Германии. Как ни парадоксально, нацисты пытались
распространить свое влияние не только на мусульман, но и индусов. Первых
они привлекали тем, что поднимали палестинский вопрос, последних –
свастикой, – одним из древнейших положительных символов, с 20-го века
прочно ассоциирующегося с нацистской Германией – и арийской расовой
теорией. И неважно, что теория о превосходстве арийской расы,
разработанная французским литератором Гобино, не имела никакого
отношения к ариям, к которым всегда относили себя северные индусы,
нацисты пытались внушить им, что, Индия принадлежит индусам, а не
мусульманам, как и Германия принадлежит только немцам, а не
евреям-аутсайдерам. На самом деле </i><i>Гитлер и его окружение
смотрели на индусов свысока, считая себя квинтэссенцией арийской
пирамиды. Настоящим же ариям был уготован статус рабов, которым будет
милостиво позволено служить истинным арийцам.</i></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Помимо прессы нацисты действовали в Индии через различные культурные и
деловые организации как индийские, так и европейские: Международное
информационное бюро железной дороги Мадраса, пресс-служба мэрии Бомбея,
Биржа индийско-немецких новостей Нью-Дели, Университет Алигарх немецкого
общества, движение Бхаттахари (Бенгалия), Немецкий институт в Бомбее и
отдельные филиалы националистической индийской партии «Хинду махасабха».</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Даже поведение Индии во время Второй Мировой войны определялось
мусульманским мнением. Сознавая мусульманский протест против разрешения
убежища для евреев-беженцев из нацистской Германии и захваченных ею
европейских стран, британское правительство Индии обязывало беженцев
предоставить доказательство их гарантированного трудоустройства в Индии
как главное условие получения въездной визы, что соответственно резко
сократило число евреев, получивших возможность спасти свою жизнь.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<i>«Несмотря на то, что вскоре после своего возвращения из Европы
премьер-министр Индии Джавахарлал Неру поддержал резолюцию в поддержку
еврейских беженцев, она была отклонена тогдашним президентом Конгресса
Субхасом Чандрой Босом. 21 августа 1942 года Бос опубликовавшим статью в
журнале Геббельса «Дер Ангрифф», в которой он уделил особое внимание
еврейскому вопросу: «антисемитизм должен стать частью индийского
освободительного движения , потому что евреи помогали британцам
использовать индусов». Об этом сообщала «Джуиш Кроникал»,</i> — <b>рассказывает д-р Аафриди и добавляет</b>, что «<i>несмотря
на то, что к тому времени Бос уже не возглавлял конгресс, он продолжал
пользоваться большим уважением в партии. Тот факт, что Бос встречался с
Гитлером и пытался добиться его поддержки в борьбе против
колониалистов-англичан часто вводит в заблуждение индусов, полагающих,
что Гитлер на самом внес сделал значительный вклад в борьбу за свободу
Индии». </i></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
По мнению д-ра Аафриди, отсутствие исследований и изучения Холокоста в
Индии облегчает задачу правых политиков представлять Гитлера как
героическую личность индийских массам, жаждущим сильной власти.</div>
<div style="text-align: justify;">
- <i>Это также способствует установлению атмфосферы , способствующей
одобрению нацистских методов решения вопроса мусульманского и
христианского меньшинств в Индии, для формирования правительства
абсолютного большинства. Лидеры воинствующего индуизма снова и снова
выражают восхищение такими авторитарными лидерами, как Гитлер и
Муссолини и фашистской модели общества. Эти тенденции можно легко
проследить в публичных выступлениях основателя маратхской индуистской
партии «Шив сена» Бала Такерея и его племянника Раджа Такерея. Еще один
парадокс: похороны скончавшегося в 2012 году ульправого политика Такерея
проходили со всеми государственными почестями и это в Индии, которая
гордится тем, что является крупнейшей демократической страной в мире.</i></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b><i>- То есть популярность Гитлера в современной Индии объясняется тягой к сильной власти? </i></b></div>
<div style="text-align: justify;">
- Исторически сложилось так, что индийские националисты не только
восхищались нацистами, но и находились с ними в непосредственном
контакте. Первым политиком националистского толка, встретившимся с
союзником Гитлера Бенито Муссолини был близкий друг лидера партии
«Раштрии Сваямсевак Сангх» (РСС) Хедгевара, Б. С. Мундж, это произошло
во время его путешествия по Европе в феврале-марте 1931 года. В своем
13-страничном отчете о поездке, который хранится в Национальном музее
имени Дж.Неру, Мундж рассказывает о посещении итальянских военных школ
«Балила» и «Авангардисти» и встрече с Муссолини. Эти школы, являвшиеся
неотъемлемой частью системы индоктринации фашистской пропаганды,
произвели на индийского идеолога неизгладимое впечатление и послужили
образцом структуры, которую пытались создать националисты-индусы для
преодоления слабости своей нации. Эти идеи позже были воплощены в РСС
Хедгеваром, а затем Голвалкаром. В организацию принимали молодых людей в
возрасте от 6 до 18 лет. В РСС была установлена строгая военная
дисциплина, где младшие беспрекословно подчинялись старшим. Молодежь
должна была посещать еженедельные собрания, где они занимались
физическими упражнениями, военной и идеологической подготовкой,
принимали участие в тренировках и военных парадах.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Вскоре фашизм стал настолько популярным среди индуистских
националистов, что 31 января 1934 года состоялась конференция под
председательством Хедгевара. Еще в 1933 году разведка предупреждала, что
«РСС планирует в будущем стать для Индии тем же, что и фашисты в Италии
и нацисты в Германии»( NAI, Home Poll Department , 88 /33, 1933).</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Исторические события в Индии начала прошлого века и сейчас оказывают
огромное влияние на жизнь современной страны, создавая парадоксы
актуальной политики. Страх потерять мусульманскую поддержку удерживает
индийских политиков от выступлений против антисемитизма и мешает
введению изучения и исследований иудаизма и Холокоста. С другой стороны
индийские крайне правые стремятся снизить мусульманское влияние в
стране.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Популярность Гитлера в Индии растет, в то же время среди молодежи
идет на спад преклонение перед личностью Махатмы Ганди. И это не
случайное совпадение, ведь Ганди всегда видел в Гитлере свою антитезу, и
именно правый активист Натхурам Годзе убил Ганди.</div>
<div style="text-align: justify;">
Отсутствие внимания к еврейской теме и Холокосту погружает индийское
население во мрак невежества и делает его уязвимым к пропаганде правых
кругов, направленной против ислама в Индии. Они продолжают представлять
Гитлера в героическом свете в том числе из-за того, что хотели бы взять
на вооружение нацистские практики в отношении мусульман, если они
когда-либо получат политическую поддержку большинства.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Порой мнение меньшинства имеет значительно больший вес, чем можно предположить.</div>
<div style="text-align: justify;">
"Новости недели"</div>
<div style="text-align: justify;">
<b>Поделиться ссылкой:</b></div><div style="text-align: justify;"><b><br /></b></div><div style="text-align: justify;"><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/HHe85DSau_Q" width="320" youtube-src-id="HHe85DSau_Q"></iframe></div><b><br /></b></div><div style="text-align: justify;"><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/H6wspElZ9Ek" width="320" youtube-src-id="H6wspElZ9Ek"></iframe></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/k934WKoBv_E" width="320" youtube-src-id="k934WKoBv_E"></iframe></div><b><br /></b></div><div style="text-align: justify;"><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/lOm7YTeJkOg" width="320" youtube-src-id="lOm7YTeJkOg"></iframe></div><b><br /></b></div><div style="text-align: justify;"><b><br /></b></div><div style="text-align: justify;"><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/XPg3xKrUhjk" width="320" youtube-src-id="XPg3xKrUhjk"></iframe></div><b><br /></b></div>
</div>
Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-69967654218795314802013-11-07T04:51:00.002-08:002013-11-07T04:51:41.791-08:00Australia takes the lead on religion journalism<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8NmonPk7N6usMvsxYa9zT85GAvyIucViaPWhlJFBQhJZ7XeoA762FYIaPCzcPnknyCHMxr2GK_0KpudF9Zlg_HHx8WTWXzHzGZyVHbNRso5PFWGyUxyc0HUNn8Hl5bybTQhj9tuIb32U/s1600/1410782_440430816056947_1613792440_o.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8NmonPk7N6usMvsxYa9zT85GAvyIucViaPWhlJFBQhJZ7XeoA762FYIaPCzcPnknyCHMxr2GK_0KpudF9Zlg_HHx8WTWXzHzGZyVHbNRso5PFWGyUxyc0HUNn8Hl5bybTQhj9tuIb32U/s400/1410782_440430816056947_1613792440_o.jpg" width="400" /></a></div>
<div style="text-align: justify;">
<b>Anika McMahon, <a href="http://arbitermagazine.com/2013/11/04/australia-takes-the-lead-on-religion-journalism/" target="_blank"><i>Arbiter</i></a>, November 4, 2013</b></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
A DIRECTOR of a Griffith University Multi-Faith Centre believes
Australia can make an important international statement on religious
tolerance by engaging in meaningful dialogue with leaders of all faiths.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The International Religion Journalism Symposium provided students an
open space for discussion and understanding of the events that happen in
our community involving religious journalism.<br />
Religion journalism has become an issue in today’s society as
journalists are unable to capture the true nature of faith communities
within their reporting.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Dr Navras Jaat Aafreedi, Assistant Professor at the School of
Humanities & Social Sciences, Gautam Buddha University in India
believes that the biggest issue lies with a generalisation of religions
through a journalist’s lack of knowledge.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
A key topic that Dr Aafreedi covered was the importance of accepting
other religious beliefs and the need for the international community to
understand the different traditions and issues within each faith
community.</div>
<div style="text-align: justify;">
<br />
“It is as important to understand the beliefs of others as one’s [own]
belief to be able to develop harmonious relations with people around us.
It is the overly literal interpretations of the polemics in religious
texts and the out of context readings of passages that lead us to
misunderstand religions.”</div>
<div style="text-align: justify;">
Co-ordinator of The International Religion Journalism Symposium Casey
Crocket went on to emphasise the importance of accurate reporting in
religion journalism, mentioning the constant connection between faith
and worldwide conflicts.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Ms Crocket stressed the need for fair and balanced reporting to allow
communities exposed to religious news stories have a better, more
accurate understanding of their global environment.</div>
<div style="text-align: justify;">
Director of the Multi-Faith Centre Brian Adams stated that Australia
has acknowledged the need for more in-depth, balanced reporting in the
area of religion journalism.</div>
<div style="text-align: justify;">
<br />
He believes that by holding events such as the symposium, an opening for
further development in understanding varying religions’ and other
similar issues will occur.</div>
<div style="text-align: justify;">
<br />
“Australia on the federal level has made a statement that inter-faith
dialogue and issues of religion and challenges of that need to be better
addressed in the media. So, it’s a good opportunity for Australia to
be seen as taking the lead in this, it’s an important statement.” he
said.</div>
<div style="text-align: justify;">
<br />
The International Religion Journalism Symposium was held at Griffith
University, South Bank campus last Tuesday and Wednesday with much
success.</div>
</div>
Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com2tag:blogger.com,1999:blog-8756189070902880943.post-32087952869565320522013-10-22T05:12:00.001-07:002014-10-10T18:11:08.979-07:00Excerpt from Anna Guttman's WRITING INDIANS AND JEWS: METAPHORICS OF JEWISHNESS IN SOUTH ASIAN LITERATURE, 2013<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAl_4jNfDu4muxWNhJgzm1_SaKZWTOaAOj4GX_Jg_8X40t-nvs6Y4Rs5a8hnrC-IudZJr2HvNKI9tUWsWJWq-VCDynFtJR-ZkUW3flPh6cjrkb_I2FdFHUGqBJyIiKBwswki8V0kI3TBM/s1600/DSC_0147.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAl_4jNfDu4muxWNhJgzm1_SaKZWTOaAOj4GX_Jg_8X40t-nvs6Y4Rs5a8hnrC-IudZJr2HvNKI9tUWsWJWq-VCDynFtJR-ZkUW3flPh6cjrkb_I2FdFHUGqBJyIiKBwswki8V0kI3TBM/s400/DSC_0147.JPG" height="265" width="400" /></a></div>
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">Perhaps
no scholar has worked harder in recent years to understand and publicize the
overlapping of Indianness and Jewishness in general, and Jewishness and Indian
Muslimness in particular, than Navras Jaat Aafreedi. Aafreedi’s efforts have
included organizing readings of the work of many of the writers featured in
Chapter 4, advocating the establishment of Jewish Studies as an academic
discipline in India, promoting Holocaust awareness, and developing both in
person and online forums intended to foster contemporary Muslim-Jewish
solidarity and friendship, among many other activities. He has proven to be a
controversial figure and has been accused, quite outrageously , of being a
radical Zionist and/or a Mossad agent; he sees himself as a “secular humanist”.
His work, and its success, offers hope that the cosmopolitanism so wistfully
lauded by many of the texts analyzed in this monograph need not be regarded as a
thing of the past. But the misunderstanding, and even hostility toward,
Aafreedi’s work, is evidence that optimism for a syncretic future must remain
guarded.</span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">…While
the other issues Aafreedi has championed – Holocaust education, celebrating
Jewish cultural contribution to India, recognizing shared Muslim and Jewish
history – may be underappreciated in India and elsewhere, they are not, as this
book has made clear, entirely unknown or novel and have been embraced, to
varying degrees, by other Indian writers and scholars.</span></div>
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<br /></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-fareast-font-family: "Times New Roman";"><span style="mso-list: Ignore;">-<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">Anna Guttman, <i>Writing Indians and
Jews: Metaphorics of Jewishness in South Asian Literature</i>, Palgrave
Macmillan, New York, 2013, pp. 169-170 </span></div>
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Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-69172638642259301772013-10-09T12:23:00.001-07:002013-10-09T12:25:00.382-07:00WEEKLY PRESS PAKISTAN to be the centre of attention in Australia<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXur_lJWWQQuQD0yWcJOZoAVD-HgaN9eCZPkiFsmeGclAZCrOKE20Dt2DwcHaev1w7jZQk-_DyGcJC7zdWye5LyPPGOdOHfn2vFSpgP4CXvWbt8oEazn_RUUDwZY4pqNSKG7Nlq2L1PgI/s1600/Navras+pic.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXur_lJWWQQuQD0yWcJOZoAVD-HgaN9eCZPkiFsmeGclAZCrOKE20Dt2DwcHaev1w7jZQk-_DyGcJC7zdWye5LyPPGOdOHfn2vFSpgP4CXvWbt8oEazn_RUUDwZY4pqNSKG7Nlq2L1PgI/s400/Navras+pic.jpg" width="400" /></a></div>
Anonymous, <a href="http://weeklypresspakistan.com/2013/10/9539" target="_blank"><i><b>Weekly Press Pakistan</b></i></a>, October 9, 2013<br />
<br />
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">Editor
International of the English Section of the <i>Weekly Press Pakistan</i> and Indo-Judaic
Studies scholar, Dr. Navras Jaat Aafreedi would be Visiting Fellow at the
Institute of Asian Studies in Brisbane in Queensland, Australia, from 27<sup>th</sup>
October to 5<sup>th</sup> November, 2013, during which he will present <i>Weekly
Press Pakistan</i> as a case study to explain how press can be used as a tool
for achieving interfaith peace and reconciliation, at an international
symposium on religion journalism, scheduled to take place on the 30<sup>th</sup>
and 31<sup>st</sup> October, 2013, at the Multi-Faith Centre of Griffith
University there. The symposium will examine how journalists can better report
on faith and how faith leaders and opinion makers can encourage the inclusion
of religious perspective in the news. The symposium is being jointly organized by
the Griffith University Multi-Faith Centre and the International Association of
Religion Journalists (IARJ). Founded in 2002, the Multi-Faith Centre is a place
where people from diverse faith, religious and spirituality traditions can
deepen their understanding of their own faith and actively participate in
inter-faith dialogue, education and action. The International Association of
Religion Journalists (IARJ) is a global network of journalists promoting excellence
in the coverage of religion and spirituality. It provides services and resources
to strengthen and support the work of its members. It engages media leaders,
educational institutions and communities on the importance of accurate,
balanced and ethical religion coverage to foster understanding. </span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">Dr.
Aafreedi’s Australia trip will be supported by a fellowship from the American
academic organization Scholars for Peace in the Middle East (SPME). It is a not
for profit, grass-roots community of scholars who have united to promote
honest, fact-based, and civil discourse, especially in regard to Middle East
issues. Dr. Aafreedi, who currently works as an Assistant Professor at the School
of Humanities & Social Sciences, Gautam Buddha University in Greater NOIDA,
India, has been involved with interfaith peace activism for a number of years
and has researched Muslim-Jewish relations as the first Visiting Fellow at the
Centre for the Study of Muslim-Jewish Relations (CMJR) at the Woolf Institute
in Cambridge, United Kingdom. He has to his credit a series of multi-cultural
and cross-cultural dialogues he organized at the University of Lucknow and
other institutions there involving students from India and more than a dozen
countries of different continents. His sincere efforts for Muslim-Jewish
reconciliation have been greatly appreciated. Among the fifty-six events he
organized in his hometown Lucknow between 2008 and 2010, he has to his credit
the first ever Holocaust films retrospective in South Asia, during which
forty-six films were screened, seen by four thousand people. He has also been
at the forefront in fighting anti-Semitism in the Indian Muslim press. He is
also the first person to make any worthwhile contributions to Jewish Studies in
Urdu, the lingua franca of almost all South Asian Muslims, the largest Muslim
population in the world. He is also a member of the International Advisory Boards
of the Jerusalem Press Club and of the <i>Asian Jewish Life</i> and of the
editorial board of the refereed <i>Journal of Indo-Judaic Studies</i>. He plans
to offer free certificate courses in Holocaust Studies and Jewish Studies under
the auspices of his newly established NGO, Society for Social Regeneration
& Equity (SSRE) in the coming days and to also get recognition to those
courses from prestigious universities. In addition to this, he intends to hold
exhibitions and screen films across India to raise an awareness of the
Holocaust, combat its denial and minimization and check the rising popularity
of Hitler in India.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">Besides
presenting his paper, “Press as a tool for achieving interfaith peace: The Case
of <i>Weekly Press Pakistan</i>”, Dr. Aafreedi will also take part in a panel
on “Majority Issues versus Minority Issues”. His fellow panelists will be
Florence Spurling of Encounter, ABC Radio National and Rachael Kohn, Producer
and host of ABC Radio National’s The Spirit of Things, and it will be chaired
by Scott Stephens, <i>Religion and Ethics</i> Editor for ABC Online. </span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">The
symposium will engage with critical issues such as the role of bias in religion
journalism, the secularization of religious conflicts and the personal and
professional challenges to reporting on faith. In addition to a series of paper
presentations and discussion panels, the symposium will feature workshops on
developing news stories and using social media to report on faith issues. </span></div>
</div>
Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com1tag:blogger.com,1999:blog-8756189070902880943.post-91185512944384833052013-09-04T11:05:00.002-07:002013-09-04T11:09:02.731-07:00Indian Holocaust Educator to attend Educator Institute at the US Holocaust Memorial Museum<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgf9L6Dk1rP2ySadX4fHiG8XKJ4Eo19Z6IpkRBKbwq02Mbz0z_iHNmUL78aP1Qq7JfHqakynJssukIKQv2ttajmtU5h-tY3pXCcMg8eWahto20I4GRgIZTO7eqtSt8NGlwbh61nGvFBR4o/s1600/Navras.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgf9L6Dk1rP2ySadX4fHiG8XKJ4Eo19Z6IpkRBKbwq02Mbz0z_iHNmUL78aP1Qq7JfHqakynJssukIKQv2ttajmtU5h-tY3pXCcMg8eWahto20I4GRgIZTO7eqtSt8NGlwbh61nGvFBR4o/s640/Navras.jpg" width="508" /></a></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;"><a href="http://weeklypresspakistan.com/2013/09/8882" target="_blank"><i><b>Weekly Press Pakistan</b></i></a>, September 3, 2013 </span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">Truly
committed to raising an awareness of the Holocaust in India and to combating
Holocaust denial, Indo-Judaic Studies researcher and Muslim-Jewish Relations Activist,
Dr. Navras Jaat Aafreedi would be the only Indian to attend the International
Educator Institute at the United States Holocaust Memorial Museum in
Washington, DC, when it takes place from 16<sup>th</sup> to 20<sup>th</sup>
September, 2013. Last year in June, he conducted an educational workshop at an
International conference on Holocaust education at Yad Vashem in Jerusalem,
Israel, on how to educate the Indians about the Holocaust.</span></div>
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<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaFFeNAgesC1_UXi_t2OhvjYmfPB1pVXe4d2sPcxelN5LsbiJO5r4wz6PIxStOrbFafuWzFlG3bltwIItCuF72IhcF43isU31T4mEgCZm_UzDib4mxi1gJZCmYPFjMWZrd_D3W3_8afEw/s1600/Holocaust+Play.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaFFeNAgesC1_UXi_t2OhvjYmfPB1pVXe4d2sPcxelN5LsbiJO5r4wz6PIxStOrbFafuWzFlG3bltwIItCuF72IhcF43isU31T4mEgCZm_UzDib4mxi1gJZCmYPFjMWZrd_D3W3_8afEw/s400/Holocaust+Play.jpg" width="282" /></a></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">Inspired
and motivated by him, the students at the Gautam Buddha University in Greater
Noida, India, where he teaches as an Assistant Professor, have produced a Hindi
play on the Holocaust, which they will enact later during the year. It is the
story of the horrors of the Holocaust as witnessed by the soldiers of the
Indian legion of Hitler, which had been raised by the Indian nationalist leader
Subash Chandra Bose by recruiting soldiers from the Prisoner-of-War camps in
Germany which, at that time, were home to tens of thousands of Indian soldiers
of the British Indian army captured by Rommel in North Africa. Bose intended to
use this army to liberate India from the British rule. </span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">Thanks
to Dr. Aafreedi’s efforts, South Asia had its first ever Holocaust films
retrospective in 2009 at the Lucknow University and the Ambedkar University in
Lucknow, a major centre of Muslim scholarship, in Uttar Pradesh, India. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-fareast-font-family: Calibri;">This Holocaust Films Retrospective becomes all
the more significant considering the fact that just three years before, a
conference, “Review of the Holocaust: Global Vision”, aimed at denying the
Holocaust had taken place in Tehran from the 11<sup>th</sup> to the 12<sup>th</sup>
of December, 2006. And, now this Holocaust films retrospective got organized</span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-GB; mso-fareast-font-family: Calibri;">, not far away in the
Judeo-Christian West, but in close proximity to Iran, in one of the major Shia
cultural centres of the world, Lucknow</span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-GB;">,</span><span lang="EN-GB" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-GB; mso-fareast-font-family: Calibri;"> right in the centre of the Muslim heartland of South
Asia, home to the world’s largest Muslim population. Lucknow was also home to
the ancestors of the leader of the Islamic Revolution of Iran, Ayatollah
Rouhollah Mousavi Khomeini. His ancestors had settled there in the late
eighteenth century and continued to live there till the mid-nineteenth century
when his grandfather, Seyed Ahmad, migrated to Iran and settled in Khomein,
some 160 kilometres to the southwest of Qom.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">While
the films retrospective was in progress, the two most popular Urdu newspapers
there, <i>Rashtriya Sahara</i> and <i>Aag</i> tried to sabotage it by
publishing front-page lengthy stories denying the Holocaust and terming it the
biggest hoax of the twentieth century. But this did not hamper the enthusiasm
of Dr. Aafreedi, who passionately screened forty-eight Holocaust films in a
span of fourteen days and even got a number of Muslim intellectuals to speak
against Holocaust denial. He also organized a number of book readings focusing
on the Holocaust. He continued with his efforts to educate the youth about the
Holocaust even after he moved to Greater Noida, where he joined the Gautam
Buddha University in 2010. As a member of its cultural council, Dr. Aafreedi
screened a number of films on the Holocaust and gave impassioned lectures on
it.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">For
years he has been building a library of Jewish Studies. He intends to give free
courses on the Holocaust and Jewish History under the auspices of the
organization he is trying to establish, whose registration is currently stuck
in the red tape of the Indian officialdom. </span></div>
</div>
Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com0tag:blogger.com,1999:blog-8756189070902880943.post-76128623693784935742013-05-19T23:17:00.003-07:002020-11-11T22:52:14.546-08:00The Tradition of Israelite Origin among Pathans<div dir="ltr" style="text-align: left;" trbidi="on">
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhH9fa1kj9LMheKWDf7OZ4B-1dYjXHr21Kd1MGmddrrSe_f0LBKskALH0wc5txm8iV_M3PBVFNjdm3D269L6qFpOFVkfEiT04S_FlyEl8HBH1k90Bp8sd6qd9qmV-fSeWp7PLLbuL7kVJ4/s1600/DSC09499.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhH9fa1kj9LMheKWDf7OZ4B-1dYjXHr21Kd1MGmddrrSe_f0LBKskALH0wc5txm8iV_M3PBVFNjdm3D269L6qFpOFVkfEiT04S_FlyEl8HBH1k90Bp8sd6qd9qmV-fSeWp7PLLbuL7kVJ4/s400/DSC09499.JPG" width="400" /></a></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;"><span style="font-size: x-large;"><b><span face=""arial black", "sans-serif"" style="line-height: 115%;"><br /></span></b></span></div><div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;"><span style="font-size: x-large;"><b><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/_5f3HfpDWLc" width="320" youtube-src-id="_5f3HfpDWLc"></iframe></div><br /><span face=""arial black", "sans-serif"" style="line-height: 115%;"><br /></span></b></span></div><div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-size: x-large;"><b><span face=""arial black", "sans-serif"" style="line-height: 115%;">A talk given by Dr Navras Jaat Aafreedi
recently at the Sephardi Synagogue </span></b></span></div>
<div class="MsoNormal" style="margin-bottom: 0in; text-align: justify;">
<b><span style="font-family: "times new roman", "serif"; font-size: 12pt; line-height: 115%;">Dr.
Myer Samra, <i>The Sephardi Synagogue Pesach</i>, 2013</span></b></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: 0in; text-align: justify; text-indent: 0.5in;">
<span style="font-family: "times new roman", "serif"; font-size: 12pt; line-height: 115%;">Dr Navras Jaat Aafreedi, the only
academic in India today with a focus on Jewish studies, visited Sydney recently
for the conference organized by the Australian Association for Jewish Studies.
While here, Dr Aafreedi addressed a number of Jewish groups, discussing matters
as diverse as Jews in Bollywood film industry, Muslim-Jewish relations in
India, Muslim involvement in Hebrew teaching and Hebrew calligraphy, and the
surprising popularity of Hitler in a country where Jews have not experienced
anti-Semitism.</span></div>
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<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiiRanE9GoWIm46xyashNRiyGd2WG1nP5tPeb8S2qSk6eV836GeleOxBCHa2rd_wPbgkY2GWtrgPc6H7mTKZdnDuzMUY09TcFRuXNWmWjaLgeYWfu-rLE0i2BsD3gE_mHzMz3YWUJw4KbA/s1600/DSC09494.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiiRanE9GoWIm46xyashNRiyGd2WG1nP5tPeb8S2qSk6eV836GeleOxBCHa2rd_wPbgkY2GWtrgPc6H7mTKZdnDuzMUY09TcFRuXNWmWjaLgeYWfu-rLE0i2BsD3gE_mHzMz3YWUJw4KbA/s400/DSC09494.JPG" width="400" /></a></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">
<span style="font-family: "times new roman", "serif"; font-size: 12pt; line-height: 115%;">We
were fortunate to have Dr Aafreedi talk on the topic of the tradition of
Israelite origins among the Pathans who hail from the border areas of
Afghanistan and Pakistan, a tradition which goes back many centuries and has
been discussed in the writings of Jewish, Muslim and Christian travellers. The
Pathans are said to refer to themselves as Bani-Israel though they do not
identify as “Jews”. </span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">
<span style="font-family: "times new roman", "serif"; font-size: 12pt; line-height: 115%;">A
number of tribes have names like those of the ancient Israelite tribes; some
practice levirate marriage (the brother marrying his deceased brother’s widow),
light candles on Friday, and wear a cloth similar to the Jews’ Tallith. </span></div>
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<span style="font-family: "times new roman", "serif"; font-size: 12pt; line-height: 115%;">Dr
Aafreedi indicated that he himself belongs to the “Afridi” Pathan tribe, which
has a tradition of connection to the tribe of Ephraim in the Bible. Growing up
in a diasporic Pathan community in Uttar Pradesh in India, he did not hear of
this tradition when he was a child but was fascinated when he became aware of
it. This is the seed that sparked Dr Aafreedi’s interest in Jewish studies and
the Jewish people, and he has worked endlessly on interfaith dialogue to imrove
the image of the Jews and Israel among Indians. He was also responsible for
organizing a retrospective of films about the Holocaust, of which most Indians
have little or no knowledge. </span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiullgJ_fbuaQZ2wcBR9hovcJciQXOFfxoN2jAQpw2oZ9z_M0wgqQ62nj5KX8LI4G1F2bugyTDkiUaeyzfsWBCwgNyAX-8GNhL8nFYx6YeeTfQenEtC_WLj4cWTxSSd_R5Y-_Bx5jlY11c/s1600/DSC09492.JPG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiullgJ_fbuaQZ2wcBR9hovcJciQXOFfxoN2jAQpw2oZ9z_M0wgqQ62nj5KX8LI4G1F2bugyTDkiUaeyzfsWBCwgNyAX-8GNhL8nFYx6YeeTfQenEtC_WLj4cWTxSSd_R5Y-_Bx5jlY11c/s400/DSC09492.JPG" width="400" /></a></div>
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<span style="font-family: "times new roman", "serif"; font-size: 12pt; line-height: 115%;">The
audience at the Sephardi Synagogue were clearly impressed with Dr Aafreedi’s
warmth, his approachability and engaging personality – and questions after the
talk continued long into the evening. </span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">
<span style="font-family: "times new roman", "serif"; font-size: 12pt; line-height: 115%;">The
evening was capped by a presentation by Jan Poddebsky, of a copy of the book
“The Eye of Paradise” by Moses Aaron, containing stories told to him as a child
by his grandmother and his father, the late Aaron Aaron. <br /></span></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="separator" style="clear: both; text-align: left;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/s5i3KxwBmKI" width="320" youtube-src-id="s5i3KxwBmKI"></iframe></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">Part 1</div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="separator" style="clear: both; text-align: left;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/bZf4dMG-crY" width="320" youtube-src-id="bZf4dMG-crY"></iframe></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">Part 2</div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="separator" style="clear: both; text-align: left;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/R-MoEeJ4GJ0" width="320" youtube-src-id="R-MoEeJ4GJ0"></iframe></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">Part 3</div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="separator" style="clear: both; text-align: left;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/2X95QfS63uU" width="320" youtube-src-id="2X95QfS63uU"></iframe></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">Part 4</div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="separator" style="clear: both; text-align: left;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/omXNc0CSeHs" width="320" youtube-src-id="omXNc0CSeHs"></iframe></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">Part 5</div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="separator" style="clear: both; text-align: left;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/a3NlJ_T6u9Q" width="320" youtube-src-id="a3NlJ_T6u9Q"></iframe></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">Part 6</div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="separator" style="clear: both; text-align: left;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/j2Z-El7NsPk" width="320" youtube-src-id="j2Z-El7NsPk"></iframe></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;"><br /></div><div class="MsoNormal" style="text-align: justify; text-indent: 0.5in;">Part 7<br /></div>
</div>
Dr. Navras J. Aafreedihttp://www.blogger.com/profile/10762024069009738799noreply@blogger.com281