Shafiq Ur Rahman Khan

The following is the report of a team (set up by Jan Hastakshep, Campaign against Fascist Designs and People’s Union for Democratic Rights) which undertook a fact-finding exercise into the alleged encounter at Batla House in the Capital’s Jamia Nagar on September 19, 2008। The following is the report of the fact-finding team which carried out the exercise on September 21, 2008. The members of team were Dr N.K Bhattacharya (Jan Hastakshep), Shahana Bhattacharya (PUDR), Ish Misra (Jan Hastakshep), Prashant Bhushan (Advocate, Supreme Court), Prof Mir Imtiaz and Sreerekha (teachers in Jamia Millia Islamia). The report was released at a press conference on September 26, 2008. Some of the Findings of the Team 1. L-18 Batla House, the scene of the two ‘encounter’ killings of Atif and Sajid, is a four-storied building with two flats on each floor and a single stairwell. There is only one entrance to the building. All the other spaces are grilled and cannot be used to get out of the building. T

An Article on Media and communal groups manipulate reality to vilify Meo Muslims August-September 2000: News articles in the regional Hindi and English pre4ss report the involvement of the agriculture Minister with the Government of Rajasthan, Mr. Tayyab Hussain, with the Inter Services Intelligence (ISI), the infamous intelligence agency of the Pakistani State. The reports stem from the Vishwa Hindu Parishad's complaint to the chief Minister, and evidence produce in this regard. The allegations extend to the said Minister's complicity in cow slaughter by the Meos. Strange how media reports re produce caste and community time and again. To cite a sample of recent news report titles: 'Tribals kill five in …" or Meo Muslims involved in cow killing.' Why is it that the reports never state, Brahmins kill five in …' or Agarwal Hindus involved in cow slaughter in Mewat' (as they indeed are). But media reporting is only part of the much deeper and far more disturb

Chaudhary Mohammad Yasin Khan was born on November 4, 1896, in village Rehna of District Mewat। As his father Chudhary Khuda Baksh Khan died in his childhood, his uncle Chaudhary Wali Mohammad gave special care to his education। He passed the middle class examination from Nuh and stood first throughout Panjab। He also has credit of being the first graduate of Mewat। He obtained his Law degree from the Delhi University। Chaudhary Mohammad Yasin Khan was determined to spread modern education among the Mewatis by establishing modern educational institutions। He believed that only modern education could reform the society of the Meos which suffered from backwardness and negligence। In this process he started a school at Rehna which he later on shifted to Nuh। He summoned a Meo Panchayat and it was decided to upgrade the school into a High School. The scheme was put before the Deputy Commissioner of Gurgaon Mr. F.L.Brayne. The DC approved the plan and decided to levy two anna per big

According to the census of 2001, the population of Rajasthan is 56.5 million. There is a birth based caste system in Rajasthan. However, the cast system now does not decide the profession of a person, leaving him/her with the career of choice. The people of Rajasthan are divided into various castes and sub-castes. A significant portion of the population of Rajasthan belongs to the Rajput clan. Rajputs were the former rulers of the princely state of Rajasthan. Even today, Rajasthan abounds in the legends of their bravery and chivalry. Rajputs follow the Vedic religion and worship Surya (sun), Lord Shiva and Lord Vishnu. Apart from the predominant Rajputs, the other castes found amongst Rajasthani people are:BrahminsBrahmins are a group of priestly people. They have the main occupation of worshipping and performance of religious rites. VaishyaThe business community is generally referred to as the Vaishyas. Other CastesApart from these castes, there are also a number of agricultural caste

Article By Dr David Emmanuel Singh, OCMS, Oxford, UK INTRODUCTION I grew up among Muslims that are mystical, eclectic and wonderfully integrated with the plurality of South Asian religions. Muslims arrived in India as Traders, Warriors and Sufis. Sometimes the Sufis came in the garb of Warriors because this was the quickest way of entry into the Subcontinent. The form and the spirit of Islam remain immensely well adapted to South Asian religiosity centering on the cult of personages perceived to be intimate with God and hence, recognized as the saints, both in the sense of being near God and possessing knowledge and power from God to speak words of wisdom and perform miracles. Since its origins, Sufism has been known to be in some sort of conflict with the traditional Islam of the ‘Ulama’. The state apparatus remained largely tentative as to the form of Islam it subscribed to. ‘Ulama’ had their periods of power and political patronage as they attached themselves to the courts, but Sufi

In Rajouri District about 12% population is comprised of Bakerwals while 23% population belongs to Gujjars. Both the communities are having their common cultural and linguistic heritage. Gujjars mostly rear cattle and they are herdsmen of buffaloes and possess small pieces of lands, kacha houses on the slopes and foothills of mountains in Rajouri District. Number of them is having their Dhokes and dharas on the upper reaches of Rajouri district mostly in Darhal, Budhal, Kalakote and Manjakote area. On the other hand, Bakerwals are the offshoots of Gujjars and they are nomadic tribes. Most of them are landless and houseless. Their livelihood is mostly dependent on sheep and goats for which they have to rear these animals. In search of green pastures for their herds and flocks, they travel from one place to another with their baggage and luggage, flock of sheep and goats, fleet of horses and dogs. Initially, they were rearing goats; therefore they are known as Bakerwals (who rear goats).