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Sindhi Koki – celebrating flavours and memories from a Sindhi kitchen

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If you’ve ever had a Sindhi friend, chances are you would have definitely tasted the koki.

By Bhumika Udernani

The journey from Sindh to Gujarat

When all is lost, what does one hold on to? A photograph, a piece of heirloom, an important document?

During the Partition of 1947, over 700,000 Sindhi Hindus were forced to leave their homeland, what is now Pakistan, and move to India. Though there was no violence in Sindh, it was the resettlement in India that was more traumatic. Unlike Punjabis or Bengalis, Sindhis didn’t have an Indian state they could call their own. Considered one of the richest communities, they arrived as penniless immigrants and started their life from scratch. The coastal line of Gujarat made it one of the chosen states for migration of Sindhis by ships from Karachi. Other places included Bombay, Rajasthan and Madhya Pradesh.

Today, Sindhis are seen as successful businessmen, establishing bakeries, cloth markets, dry fruit trading, real estate and jewelry businesses across the country. But it’s hard to imagine what it must have been like for my grandparents’ generation back then. Overnight, they packed whatever little they could and made their journey across the border, to India. Having lost the comfort of their home, they sought comfort in their food – recipes that crossed the border with them.

Read: The Tahri That Binds: A Sindhi Sweet Rice Dish Connects A Woman To Her History

As a third generation Sindhi in India, I often took Sindhi food for granted, never delving deeper into the cultural significance or practices that made it so unique. But as my curiosity and appetite for knowing more about the fascinating land of Sindh and its people grew, I set out on a journey of my own, tracing back the footsteps of my grandparents’ generation.

This series is my humble attempt at documenting the Sindhi cuisine – of flavours and stories that travelled across the border to find a new home in India; of my memories associated with this food; of reconnecting with my roots, one recipe at a time.

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Koki doesn’t require heavy kneading. Just a splash of water and the dough comes together.

Sindhi Koki – The ultimate comfort food

If you’ve ever had a Sindhi friend, chances are you would have definitely tasted the koki.

When it comes to comfort food for Sindhis, Koki tops the charts. Think of it like the Gujju thepla – a simple flatbread packed with great flavour.

My earliest memory of Koki is watching my Mumma pack it for our tiffin.  Early in the morning, she would make fresh kokis and wrap them in a thin rumaal. As soon as I would open the dabba during recess, my friends would flock around driven by its sweet smell. By the time my lunchbox would do the rounds, I was barely left with half a koki (of the 2 that Mumma would pack). While others had dry nashta like khakhra, cold bread butter, or Gujarati farsaan, my lunchbox would always have warm cooked food like poha, paratha and koki. Though I happily exchanged the koki for all the other tiffin nashta, it was much later that I understood the efforts Mumma put in to wake up that early and cook the kokis for me and my sisters.

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The dough balls should be large enough dough a make a good-sized paratha.

Koki – the ultimate Sindhi comfort food – may be well-known as a breakfast item, but it can be termed as an anytime meal. I say ‘meal’ because the number of accompaniments make it one. With some fresh homemade curd and roasted papad, it’s a staple breakfast in a Sindhi household. On tiring summer nights, when one doesn’t want to cook an elaborate meal, koki and mango makes for a light satisfying eat. Back from a long day of shopping, chai-koki becomes a satiating evening snack. Pack it with chhunda and pickle for long train journeys. And for the kid in me, dip it in some ketchup and roll in bhujia sev.

Read: Why the Hilsa is as Sindhi as it is Bengali

Away for further studies and later for work, I would return home during holidays, starved for good home-made food. Instead of Mumma asking me each day, ‘aaj kya khana hai?’ I would slyly stick a paper on the fridge with a list of meals I would like Mumma to cook. Each time, unmistakably, on the list would be Koki for breakfast. Mumma, with a smile, would look at the list, half-hoping that it would have some fancy requests. But most of it would be simple home-made food that I so missed, including other Sindhi favourites like Sindhi kadhi, sai bhaji and a Sunday breakfast of dal pakwaan. These dishes that I never really admired while I was home became the ones that I craved the most as I moved away. They were neither served in any restaurants (at least not then) nor available at local food vendors (unless you especially went to a Sindhi locality). There was no other place but home where I could savour them. And so, these dishes became the feeling of home for me.

Ingredients

2 cups whole wheat flour

1.5 cups finely chopped onions (approx. 2 large onions)

2 green chillies finely chopped

Lots of fresh coriander

Salt to taste

3 tsp Oil

Water as needed

Koki-4
Never rush the cooking on a high flame. Cook on a medium-low flame with oil/ghee

Instructions

*In a large bowl, combine the aata, onions, green chillies and fresh coriander

*Add salt all over the mixture and pour in the oil

*Now rub in the salt and oil, massaging the mixture to bring it all together

*The salt will cause the onions to release its natural water and make the dough moist

*Bring it all together with light hands, without mushing it aggressively like a chapati dough

*The dough should come together and will need only a few splashes of water for the final binding

*The dough must be stiff

*Taste the dough and adjust the salt. The right amount of salt can make all the difference.

*It’s best to not rest the dough like chapati dough as the onion can continue to release moisture and make the dough sticky.

*Divide the dough in 3-4 portions.

*Roll out each portion into a thick flat bread. The dough can get tricky to handle sometimes so dust it with flour or flatten it between two sheets of parchment paper.

*A unique thing about koki is the checkered design on top. With the back of a knife lightly draw these checks on the koki.

*These lines serve two purposes – it helps the thick flatbread to cook evenly and allows ghee/oil to penetrate deeper, giving it a nice brown crust.

*Heat up a thick bottomed tava and once hot, add some oil to it. Place the koki (check side up) and let it cook on medium-low flame.

*It is important to cook the koki on medium-low so it gets cooked evenly and doesn’t feel raw inside.

*After 1-2 minutes, flip the koki to the checks side, cooking it for another minute.

*Now, apply ghee/oil on the first side and flip it, cooking on medium flame to get that characteristic brown crust. Repeat with the second side.

*The key to a good crumbly koki is patience. Low and slow is the way to the best koki.

*Serve piping hot koki with curd, pickle, papad or a hot cup of chai.

Notes

To store koki dough, store it at the stage where the ingredients are mixed but not kneaded to the final stage with water. This can then be used the next day to make a fresh batch of Kokis Cooked koki can be stored in the fridge for upto a week. Just reheat before serving.

Read: Partition Displaced Millions. For Hindu Sindhis, Food Replaced Home

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Bhumika is a third generation Sindhi living in Ahmedabad. As an advertising professional, she has moved many cities and the idea of ‘home’ has always piqued her curiosity. Her interest in Partition stories and her growing interest in the cultural context of food has encouraged her to document Sindhi recipes and the collective memories it holds. When not writing, she can be found tending to her kitchen garden and spending time with her furry babies.

Courtesy: Route 2 Roots (Posted on April 5, 2024)

Literature – Stronger than Atom

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Literature is a spiritual and moral power stronger than atomic energy. It changes the human heart, educates society, reveals the inner world of humans, clarifies the essence of life, and facilitates better understanding.

Lazizbek Rakhimov

Literature has played a significant role throughout human history. It has been not only a powerful vehicle shaping culture and art but also capable of transforming the human spirit and society itself. Just as atomic energy possesses the power to alter the physical world, literature has the power to change the human heart, its emotions, and thoughts. In this article, we examine the strength and influence of literature from both scientific and literary perspectives.

Spiritual Power of Literature

Book-UzbekLiterature is a powerful means of deeply affecting the human heart. The eminent representative of Uzbek literature, Abdulla Qodiriy, said, “Literature is the mirror of life.” Through literature, we explore the inner world of human beings, their experiences, and emotions through various heroes and events. For example, Alisher Navoiy in his work “Xamsa” vividly expresses the most delicate aspects of human spirituality:

“Spring opened the flower of the heart, 

It forgot sorrow, companion, and the moon”.

These verses speak of the spring season resembling a new life filled with hope, happiness, and prosperity. The spring season indeed awakens new feelings in the heart and helps forget sorrows. Such examples demonstrate how deeply literature can affect the human spirit.

Literature and Science

The connection between literature and science is profound. Literature plays a crucial role in popularizing and disseminating scientific achievements and breakthroughs to a wide audience. Scientific ideas and achievements often reach a broader audience through literature, making them easier to understand and accept. Scientific luminary Albert Einstein once said, “Imagination is more important than knowledge. Imagination is the foundation of literature.” This idea illustrates the deep connection between literature and science.

Literature’s Impact on Society

Abdulla Qahhor
Abdulla Qahhor

Literature contributes to the education of society, participating in its spiritual and cultural development. Uzbek writer Abdulla Qahhor emphasized the influence of literature on society, stating, “Through literature, we change society, we contribute to its progress.” The power of literature lies in shaping the moral aspect of society and showing the direction of its development.

Poetry’s Stronger Power than Atom

Poetry expresses human emotions in the most delicate and sincere manner. The works of great poets often have a strong impact on human spirituality. For example, Muhammad Yusuf‘s verses deeply touch the heart:

“Forgetting yourself is fortune, 

Forgetting my words in your heart is fortune”.

These lines depict the place of love in human life and how it affects the heart. Completely forgetting love is described as fortune, illustrating how deeply poetry affects the human spirit.

Knowledge and Literature

Abdullah Kadiri
Abdullah Kadiri

To better understand the relationship between literature and science, we can compare it to atomic energy and its impact. Atomic energy possesses strong physical power through nuclear reactions, producing large amounts of energy. Similarly, literature affects the human spirit and shapes its thinking style and moral values. The power of literature is stronger than atomic energy because it has the ability to change the inner world of humans.

 Conclusion

Literature is a spiritual and moral power stronger than atomic energy. It changes the human heart, educates society, and brings scientific achievements to a wider audience. Literature reveals the inner world of humans, clarifies the essence of life, and facilitates better understanding. Scholars and writers perceive this power and continue to serve society through literature.

Read – BUKHARA: A TIMELESS TAPESTRY OF HISTORY AND CULTURE

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LazizbekLazizbek Rakhimov is a student of Bukhara State University, Uzbekistan

The shrine of Bodlo Bahar in Sehwan Sharif

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The shrine of Bodlo Bahar, steeped in history and legend, is located in the old locality of Sehwan Sharif.

By Zulfiqar Ali Kalhoro

In the ancient city of Sehwan Sharif in Sindh, amidst a rich tapestry of cultural and spiritual landmarks, one encounters a place of profound significance: the dargah (shrine) of Bodlo Bahar. This revered shrine, steeped in history and legend, is located in the old locality of Sehwan Sharif. He was a disciple of Lal Shahbaz Qalandar. Surrounded by an aura of spirituality, this dargah serves as a magnet for pilgrims and visitors, resonating with the timeless echoes of devotion and reverence.

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Interior view of Bodlo Bahar shrine (Picture credits to Zulfiqar Ali Kalhoro).

The shrines in Sehwan Sharif are always crowded with devotees who are busy performing various rituals. The dargah of Lal Shahbaz Qalandar (d.1274) is the most popular and attracts many devotees daily. The shrines of his disciples in Sehwan Sharif are also regularly visited by devotees. Lal Shahbaz Qalandar’s disciples’ shrines are located in every locality of Sehwan Sharif. Some famous shrines include Bodlo Bahar, Juman Jati, Shah Ibrahim Jati Sati, Syed Mir Kalan, Nihal Nuri, Bura Badal Sher, Mir Salahuddin and others. The shrine of Lal Shahbaz Qalandar and the shrines dedicated to his disciples are known to be gathering places for Qalandari dervishes and malangs (other-worldly) in Sehwan Sharif.

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Mannat objects on the tree at Bodlo Bahar shrine complex (Picture credits to Zulfiqar Ali Kalhoro)

Historians and hagiographers have provided plenty of information on Lal Shahbaz Qalabadar, but only a few of them provide little information about his disciples. Bodlo Bahar is included in the list of his disciples. The earliest source on Bodlo Bahar is Tazkira Mashaikh Siwistan, written in 1039 AH/1629-30 by Abdul Ghafur bin Hyder Siwistani, presenting a brief account of Bodlo Bahar. The real name of Bodlo was Makhdoom Sikander. Bodlo Bahar was his title. Abdul Ghafur bin Hyder Siwistani states that he was a saint and scholar. He used to impart religious education in Siwistan (Sehwan), but the location of this teaching remains unknown. Abdul Ghafur bin Hyder Siwistani believes that Makhddom Sikandar later became Bodlo. Dr N. A. Baloch, the distinguished scholar, precisely provided various interpretations of the term “Bodlo” in Sindhi. According to Dr N. A. Baloch, “Bodlo” conveys meanings such as simpleton, dervish, faqir, holy person, darling, pampered, dear and others. It reflects that he was Majzub (a special type of ecstatic).

In one of the versions of the story, Anud Kasai killed Bodlo Bahar, and later, his pieces reached Anud Kasai’s shop and resurfaced on the call of Lal Shahbaz Qalandar or Lal Shahbaz Qalandar restored him! It has nothing to do with reality. It is important to investigate Anud Kasai’s actions about the alleged killing of Sikandar Bodlo Bahar

It is interesting to note that Abdul Ghafur bin Hyder Siwistani’s Tazkira Mashaikh Siwistan does not discuss Sikandar Bodlo Bahar’s family or other details. Later writings provide additional information, but historians and hagiographers do not cite any sources for this information.

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Entrance of the shrine of Bodlo Bahar (Picture credits to Express Tribune)

Even the story of Anud Kasai, the butcher who cut Bodlo Bahar into pieces, is not mentioned in Tazkira Mashaikh Siwistan. There are different versions of the story of Anud Kasai of chopping Sikandar Bodlo Bahar into pieces, but it found its place in later writings. In one of the versions of the story, Anud Kasai killed Bodlo Bahar, and later, his pieces reached Anud Kasai’s shop and resurfaced on the call of Lal Shahbaz Qalandar or Lal Shahbaz Qalandar restored him! It has nothing to do with reality. It was a myth that probably followers of the saint propagated. It is important to investigate further Anud Kasai’s actions about the alleged killing of Sikandar Bodlo Bahar. This inquiry is vital to illuminate the presented narrative’s truth. The issue at hand pertains to whether the livestock shortage, attributed by certain scholars to the drought, led the butcher to kill Bodlo Bahar or if there were alternative unidentified reasons. Moreover, it is essential to ascertain if there existed any discord between the two religious groups that caused the alleged killing of Sikandar Bodlo Bahar.

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Interior view of the Imam Bargah at Bodlo Bahar shrine complex (Picture credits to Zulfiqar Ali Kalhoro).

This information needs to be thoroughly studied to reach any conclusion. Additionally, it is necessary to examine the socio-economic and socio-religious conditions in pre-Islamic Siwistan (Sehwan). Collecting and investigating the folklore of pre-Islamic Siwistan and the period when Lal Shahbaz Qalandar arrived in Sehwan in the thirteenth century is important for understanding this narrative. This collection may provide a missing link to understanding the narratives surrounding Bodlo Bahar. Furthermore, the absence of written sources has led to many misunderstandings about Sikandar Bodlo Bahar’s place of origin. Some writers believe that he came from Uch and settled in Sehwan. Abdul Ghafur bin Hyder Siwistani stated nothing in his account of Sikandar Bodlo Bahar in Tazkira Mashaikh Siwistani, whether he was a local or an emigrant to Sehwan. All later information without any written sources confused the readers. One learns from the later writings by the scholars that he was born in Uch in 602 AH/1238 AD. We were also told that his father’s name was Dindar Khan. Before the arrival of Lal Shahbaz Qalandar, it is believed that he cleaned Sehwan town with his long beard! Writing about the mystics of the thirteenth century from Siwistan (Sehwan) is challenging, due to limited historical information about them.

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A devotee standing next to the tree decorated with mannat objects (Picture credits to Zulfiqar Ali Kalhoro)

Setting aside the disputations about narratives and tales about Bodlo Bahar, his shrine indisputably represents the most hallowed precinct in Sehwan Sharif for his adherents. Dhamal is a traditional devotional dance that holds significant cultural and religious value at the shrine of Lal Shahbaz Qalandar in Sehwan Sharif. It takes place at the shrine of Sikandar Bodlo Bahar, where followers don red robes and actively perform dhamal. Notably, the Bodlai Faqirs, who are the devotees of Sikandar Bodlo Bahar, can be distinguished by their customary red attire in Sehwan.

I have visited the shrine of Bodlo Bahar several times, with my most recent visit on December 30th, 2019, accompanied by Mir Hajan Mir, a young historian and poet from Sehwan Sharif. The shrine complex of Bodlo Bahar is located in the old Khad Mohalla of Sehwan Sharif. While entering the shrine complex, one notices the name ‘Hazart Sakhi Shah Mardan Sikandar Bodla’ written on the tomb’s facade. A new tomb on the grave of Sikandar Bodlo Bahar was constructed a decade ago. The interior of the tomb is adorned with glasswork. The alam is installed in the courtyard of the shrine. Adjacent to the shrine is the Imam Bargah, which was built a few years ago. Two domes crown the Imam Bargah building.

Read: Tracing the Swastika Symbol in the Islamic Architecture of Sindh

The tree is a striking sight at the Bodlo Bahar shrine complex, adorned with numerous mannat (vow) objects left by the followers of Bodlo Bahar. It is decorated with bangles, bells (some inscribed with the name of the devotee), talisman ritual necklaces, woolen threads, and various other items. One of the bells bears the name of a devotee and their place of residence, Paharpur in Dera Ismail Khan, KP. Devotees of Bodlo Bahar come from all corners of Pakistan to show reverence to their spiritual master.

Posters with pictures of Bodlo Bahar and Lal Shahbaz Qalandar, showing the latter’s shrine are available in the bazaars of Sehwan Sharif. One of the most popular poster iconographies depicts Bodlo Bahar leaning his head against the heart of his spiritual master, Lal Shahbaz Qalandar, with folded hands in prayer. Lal Shahbaz Qalandar gently touches Bodlo Bahar’s head with his right hand, reflecting the special bond between the master and murid (disciple), love and devotion. This depicts Bodlo Bahar as the most beloved disciple of the Qalandar.

Read: Zulfiqar Ali Kalhoro’s Book on Sindh’s Sufi Heritage

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Dr Zulfiqar Ali Kalhoro - Sindh CourierThe writer is an anthropologist. He has authored 16 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar

Courtesy: Youlin Magazine (Posted on September 16, 2024)

BIG BANG: ARE WE GOING FORWARD OR TURNING BACKWARD?

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What is death? It is going back to nothingness. Everything was created after the big bang. When we are alive and gathering consciousness, we are moving away from the center of the creative mass.

Dr. Jernail Singh Anand

I am the last man on this planet to doubt man’s intelligence, much less his wisdom, to think that he does not know what he is up to. It is too serious an accusation against a species who are considered highly evolved and imitating gods in their creative powers.

The reason behind this presumption is that a man’s life is a bundle of contradictions, and he is trying to rearrange a puzzle so that he could draw some meaning out of it.

But, we shall be able to make anything of this confused questing if we are able to understand the basics of our movement?

Century after century, scholar after scholar, has been served poison, or burnt for telling the secrets of this universe, and the sad and comic part of it is that in the very next century, another one would come to catapult everything. This is being done even today. A scholar comes up with one interpretation, which is proved wrong by some other person. Who has the last laugh?

The most confusing construct which baffles mankind is the concept of time. Is it going forward or moving backward? Can anyone tell?  We cannot go forward if it does not move backward.  Another intriguing thing is: We have been moving and moving into a particular direction, and how long will we continue moving in that direction?

Physicists-offer-theory-for-how-the-Big-Bang-explosion-was-ignitedRead: What is the Big Bang Theory?

I consider this entire movement as a movement backward. We are not going forward. We are turning back to the original.

After the big bang, the universe expanded into planets and galaxies. But the essential attraction of the contrived center keeps pulling at them, causing a friction which we happily call gravitation. We have been thrown away. And we are also being pulled back towards the center. The movement that appears to be forward, is in effect, directed towards the center from which we have been scattered around.

Cyclical Nature of Existence

In a sense, it can be said that our universe is expanding outward from the Big Bang’s singularity, but at the same time, we’re also being pulled inward by gravity toward the centers of massive objects like planets, stars, and black holes.

skys-the-limit-big-bangRead: From Big Bang to present: Snapshots of our universe through time

Extending this idea, one could metaphorically interpret our journey as a reverse motion toward the center, symbolizing a return to the singularity or even extinction. This perspective raises intriguing questions about the cyclical nature of existence and the ultimate fate of our universe.

The Reverse

According to the “Big Crunch” hypothesis, the universe’s expansion eventually reverses, leading to a collapse back into a singularity. Similarly, the “Cyclic Model” of the universe, proposes that our universe undergoes cycles of expansion and contraction, with each cycle ending in a “big bang” and a new expansion.

While these ideas are still purely theoretical, they do align with my philosophical perspective on our movement toward the center.

Death

What is death? It is going back to nothingness. Everything was created after the big bang. When we are alive and gathering consciousness, we are moving away from the center of the creative mass. The more we grow in consciousness, the farther we move. But this movement is like the movement of the sun in the sky. The higher it goes, the near it is to its setting. In the same way, man’s life too gathers momentum upto a point after which the decline starts and the move, which was going forward, suddenly takes a backward turn. The flower which was blowing in the wind, suddenly gets sucked by the winds, and declines. The living matter is then engulfed by the dead.

As the time passes, we are moving towards our end inch by inch. As our death approaches, we shall have reached back to the inert position from where we started. 

It seems this movement of the universe towards expansion which is always irresistibly on suddenly turns towards the end, in which the expanding consciousness turns back to its inert base. Dead, we have returned to that pristine state of existence, in which things lie unshaped, unstirred, and wait for the orders.

Read: MIRROR – Mystic Poetry from India
The Take

I am not so wise to say anything like a gospel truth. Looking at my life and the truths and quasi-truths that I have encountered, I have come to believe that everything is illusive. What now is, may not be there next moment. We are racing into time, and the background and foreground is changing fast. So fast that we cannot keep count of it. The greatest illusion is the illusion of time. Rather than cyclic, it would call its nature ‘dualistic’. What we gain, actually means we have lost it. The time that we think we are growing, is actually meant to decline us. Let us look at it with the help of a simple example. We have a bucket full of water, or just half of it. We do not know the quantity of water. Say, the quantum of time at our disposal. We are taking this water out of the bucket. The more the water we draw, the greater is vacant space left inside the bucket. And, as we enjoy the water on our body, we are also finishing the water. If we can happily confuse time with our breaths, then, the situation becomes clear. As the time passes, we are moving towards our end inch by inch. As our death approaches, we shall have reached back to the inert position from where we started.  It is another thing for what we were sent, and what we have done. It’s for God to keep the count. For me, it is enough to think that we are like the sun. The higher it is going, the sooner its race will be run. Every moment, we are not expanding, but getting closer to the center of existence.

Read – TIME-TRAVEL: ARE WE ONLY RE-LIVING OUR LIVES?

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Jernail S Anand - Sindh Courier
Dr. Jernail S. Anand

Dr. Jernail Singh Anand, President of the International Academy of Ethics, is author of 170 books in English poetry, fiction, non-fiction, philosophy and spirituality. He was awarded Charter of Morava, the great Award by Serbian Writers Association, Belgrade and his name was engraved on the Poets’ Rock in Serbia. The Academy of Arts and philosophical Sciences of Bari [Italy] honored him with the award of an Honorable Academic.  Recently, he was awarded Doctor of Philosophy [Honoris Causa] by the University of Engg and Management, Jaipur. Recently, he organized an International Conference on Contemporary Ethics at Chandigarh. His most phenomenal book is Lustus: The Prince of Darkness [first epic of the Mahkaal Trilogy]. Email: anandjs55@yahoo.com

Link Bibliography:

https://atunispoetry.com/2023/12/08/indian-author-dr-jernail-s-anand-honoured-at-the-60th-belgrade-international-meeting-of-writers/

Saudi Arabia will not recognize Israel without independent Palestinian state

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The Kingdom will not cease its tireless work toward the establishment of an independent Palestinian state with East Jerusalem as its capital, and we affirm that the Kingdom will not establish diplomatic relations with Israel without that – Crown Prince

RIYADH

Saudi Arabia will not recognize Israel without the establishment of a Palestinian state, the kingdom’s Crown Prince Mohammed bin Salman Al Saud has said.

“The Kingdom will not cease its tireless work toward the establishment of an independent Palestinian state with East Jerusalem as its capital, and we affirm that the Kingdom will not establish diplomatic relations with Israel without that,” the crown prince told the Shura (Consultative) Council, the country’s 150-member parliament.

He was speaking on behalf of King Salman bin Abdulaziz Al Saud at the first session of the Shura Council in its ninth four-year term.

“The Palestinian cause is at the forefront of our country’s attention, and we renew the Kingdom’s rejection and strong condemnation of the crimes of the Israeli occupation authority against the Palestinian people, ignoring international and humanitarian law in a new and bitter chapter of suffering,” he said.

“We thank all the countries that have recognized the Palestinian state as an embodiment of international legitimacy, and we urge other countries to take similar steps.”

Prince Mohammed stressed that Saudi Arabia has sought to enhance regional and international security and peace by exerting efforts to “reach political solutions to the crises in Yemen, Sudan, Libya, and others” and “to support solutions in international crises such as the Russian-Ukrainian crisis.”

On the home front, Saudi Arabia has accomplished numerous fundamental achievements since the launch of the Kingdom’s Vision 2030, in which the citizens have been its core, pillar and goal, he said.

Gaza YouTube
Image Courtesy: YouTube
Read: Gaza is Dehumanized, Western World is Silent

“Non-oil activities in the Kingdom recorded their highest contribution to the real GDP at 50% last year, which enhances the sustainability and comprehensiveness of growth, achieving high quality in economic diversification,” the crown prince said.

“The Public Investment Fund continues its role in achieving its goals to be a driving force for investment. Unemployment among male and female citizens recorded its lowest historical level in the first quarter of 2024, reaching 7.6 % while it was 12.8% in 2017.”

The percentage of home ownership among citizens increased from 47% in 2016 to more than 63%, while in tourism, the target in the national tourism strategy set for 2030 (100 million tourists) was exceeded in 2023 with 109 million tourists visiting the kingdom in 2023, which placed Saudi Arabia sixth among the most competitive countries worldwide.

Other global achievements include the Kingdom becoming one of the largest stores of natural resources in the world and one of the most active players in the field of renewable energy, he said.

“Today, as a result of its achievements and vision, the Kingdom enjoys global confidence that has made it one of the first destinations for global centers and major companies, most notably the opening of the International Monetary Fund’s regional office, and a center for multiple international activities in sports, investment, and culture, serving as a gateway to cultural communication. This contributed to its selection to host Expo 2030. In addition, the Kingdom is getting ready today to organize the FIFA World Cup 2034.”

Prince Mohammed hailed Saudi nationals’ achievements in innovation and science.

“We give our utmost attention to education so that it is qualitative and it enhances knowledge and innovation. We work to build generations that enjoy scientific excellence and high skills and have every opportunity to obtain a high-quality education,” he said.

However, while the country is moving forward on the paths of modernization and diversity, “we are extremely keen to protect our identity and values, which are an extension of the journey of our forefathers and fathers,” Prince Mohammed said.

Read- Observations of an Expat: Middle East Movement

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Courtesy: The AsiaN, Seoul, South Korea (Posted on September 19, 2024)

 

CAJ Gets First Secretary General

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Ashraf Aboul-Yazid, an Egyptian journalist, has been appointed to the position of Congress of African Journalists (CAJ) Secretary General.

Abuja, Nigeria   

Ashraf Aboul-Yazid, an Egyptian journalist has been appointed to the position of Congress of African Journalists (CAJ) Secretary General.

Ashraf who is one of the founding members of CAJ until his new position represented the organization as Vice President North Africa Region.

CAJ-LogoCAJ is a registered organization with headquarters in Nigeria and networks in over 30 different African countries and diaspora.

According to the Chairman of the CAJ Board of Trustees and acting international president, Michael Adeboboye, “Ashraf occupying the position of the organization’s Secretary General is a round peg in a round hole considering his international personality and exposures. He’s the President of Asia Journalist Association (AJA) and has transverse about 40 different countries of the world attending conferences, seminars and event that have bearing on the development of journalists and journalism across the globe.

“His experience and expertise will further boost and add more value to CAJ’s administration and objectives of improving the practice of journalism and protecting the practitioners. I have no doubt in Ashraf’s efficacious ability and capability to deliver on our vision. He is a man I have enormous confidence in and respect so much” Adeboboye said.

Reacting to his new mandate Ashraf Aboul-Yazid wrote “I express my gratitude to Mr. Chairman for his decision to share my experiences in the role of CAJ Secretary General. Serving the Congress of African Journalists has been the good force to be together, and move forward, for the sake of the journalism profession and the African people. “

CAJ-President
Michael Adeboboye, Chairman of the CAJ Board of Trustees

He added: “A journalist is charged with exposing our many grievous faults and failures, with dredging up to the light our dark and dangerous dreams for the purpose of improvement. So, we will continue to assist each other to promote the freedom of journalists and the rights of citizens to know the right news, from the original resources at home, and abroad in diaspora.”

Ashraf Aboul-Yazid, poet, novelist, translator and journalist from Egypt. Author and translator of more than 40 books of poetry, novels, biographies, criticism, children’s literature and translations. As a journalist, he worked in Egypt, Oman, Kuwait, Saudi Arabia and Korea. He works as the editor-in-chief of the Silk Road Literature Series in Egypt, the President of Asia Journalist Association and as the editor-in-chief of the Arabic-language portal the AsiaN (Korea). He is a member of the Egyptian Writers Union, one of World Organization of Writers (WOW) founders, and he served for CAJ since its establishment, as Vice – President.

“Our CAJ registration is in Nigeria, but it is connected with every African country, and all Africans settled abroad. We are also connected with world media organizations and we shall strengthen this connectivity together” Ashraf said.

Read: Congress of African Journalists launches CAJ TV

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Book Review: Chup Re! But, Gita Desai Is Not Here To Shut Up

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From Morris Award finalist Sonia Patel comes a sharply written book ’Gita Desai is not here to shut up’, about a girl grappling with a dark, painful secret from her past

By Jyoti Minocha

Chup Re

In patriarchal cultures, women have been shushed, shamed, and silenced for generations and, sadly, living in the 21st century, in the most outspoken country in the world, doesn’t grant a girl immunity from being told to “Shut up and keep your head docilely down.” Or in the words of our feisty narrator Gita, in Sonia Patel’s novel, Gita Desai is Not Here to Shut Up” or, in the local Gujarati vernacular, to Chup Re.

Patel’s Young Adult novel deals with the traumatic consequences of this cultural muzzling of young girls, especially when it is applied thoughtlessly, in the centuries-old tradition of suppressing a child’s natural instincts and sexual curiosity and replacing them with a deep-rooted and misguided sense of shame. It’s about the stifling of honest and essential communication about sexuality within a family until the consequences of repression implode over their brittle façade and force a serious reckoning.

A Gujarati-American girl

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Author Sonia Patel (image courtesy:penguinrandomhouse)

It’s also a coming of sexual age novel for a first-generation Gujarati-American girl raised by her stern immigrant parents, who fit neatly into the clichéd cultural stereotype of the Gujarati Indian community in the U.S. They are hardworking (work- is -always -busy- so– no- time- for -smiles type of parents), super-conservative motel owners who own a Donutburg (whatever that is). Her mom’s most cherished ambition for Gita is to marry her off to an eligible Gujarati boy, as soon as she’s out of high school.

But Gita wants no part of a fate that would involve her being kept “barefoot and pregnant in the kitchen making dal-bhaat-shaak-rotli” for her Gujarati ‘catch’ of a husband. Her biggest source of female emotional support and sustenance is Pinki Aunty, her father’s sister, who, along with her husband Neil Uncle, comes to live with the family when Gita is eight. Pinki Aunty’s abrupt departure a few years later is a hush-hush affair, and Gita is chided with a Chup Re every time she tries to ask her parents why her aunt disappeared from Gita’s life. This theme interlaces with events in the novel in a patchy, Freudian way, hinting unsubtly at deep childhood trauma, which now impacts Gita’s relationship with her body and with men.

A Stanford University coming-of-age

The novel opens with 18-year-old Gita moving into her Stanford dorm room with help from her parents and older brother Sai – her best friend and biggest cheerleader.

Sai helps Gita win the battle to further her education rather than be married off to a ‘good gujju’ boy for the rest of her life.

We experience her mother overwhelming Gita with homemade Gujarati snacks (Methi Khakhra, Chevdo, Burfi) during the move-in, then segue straight into an equally overwhelming Chapter 1. It kicks off with a titillating description of Gita getting her “visual cherry popped,” as she surreptitiously observes her hallmate, Jane, having sex with her boyfriend. Gita experiences her “Yoni tingling” during the incident when the boyfriend turns his head and winks at her.

Discovering freshman sex

The book launches into Gita’s journey into freshman sex at Stanford, where she wrestles with her conscience, her obsessive need to be a super achiever, Desi style, and with baffling shadowy scepters from her past, buried in her childhood memory. She becomes fast friends with her hallmates, Jane and Marisol, both of whom Gita feels, are stunningly gorgeous and self-assured. She wonders why these beauties want to be friends with dowdy, boring Gita, but slowly an understanding blossoms:  they have similar, disabling insecurities lurking beneath their varnished surfaces. Gita plunges headlong into partying with her new trio of sinners and begins to have serial, sexual encounters with strangers.

‘Gita Desai Is Not Here To Shut Up’ offers a meaningful and entertaining addition to Young Adult fiction, dealing with the issue of young female sexuality, trauma, and consent, specifically through a first-generation Indian immigrant lens.

All this lustiness could have led to just another suppressed Desi girl finding sexual liberation story, but Patel introduces thought-provoking nuance – how does past trauma and personal insecurity about one’s attractiveness influence a woman’s ability to say NO to a sexual encounter?

Patel weaves these questions skillfully into the story, letting Gita discover the truth eventually through her own bravery.

Storytelling through first-gen eyes

Gita is relatable because she is a rational thinker who dwells on her runaway emotions and mental roadblocks as she tries to get to the bottom of them. Patel’s narrative is sensitive and insightful, but at times, the emotional hyperbole tends to overwhelm the narrative – Patel frames Gita’s thoughts with an excess of exclamation marks – which makes her seem much younger than she is; but sometimes it is spot on, as when Gita stumbles home after an encounter with a frat boy and agonizes over convincing herself it was not an ‘almost-rape.’

Read- Book review: ‘My Feudal Lord’ by Tehmina Durrani

There are moments when the plot fades and becomes less convincing. The story reveals that Gita’s mom was physically abused by her father as a child. So it’s odd, given this context, that a mother would be keen to push her daughter into marriage instead of encouraging her to get an education and stand on her own feet. There is a clichéd quality to the parents and Pinki Aunty, which detracts from the narrative’s authenticity. The eventual villain of the piece is all too predictable and two-dimensional, a character painted without depth.

However, overall Gita Desai Is Not Here To Shut Up offers a meaningful and entertaining addition to Young Adult fiction, dealing with the issue of young female sexuality, trauma, and consent, specifically through a first-generation Indian immigrant lens.

Read- Book Review: Making the Woman – Discourses of Gender in 18th-19th Century India

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ABOUT THE AUTHOR: Sonia Patel’s break-out novel, Rani Patel in Full Effect, was a finalist for the Morris Award, a YALSA and Kirkus Reviews Best Book of 2016, and received four-starred reviews. Her subsequent YA novels Jaya and Rasa and Bloody Seoul both received the In the Margins Book Award and very strong praise. As a child and adolescent psychiatrist trained at Stanford University and the University of Hawaii, Patel has spent over twenty years providing psychotherapy to children and their families.

Courtesy: India Currents (Posted on September 15, 2024)

The push to connect a digitally divided world and counter AI threats

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A surge in the development of powerful artificial intelligence (AI) tools is improving lives but is also bringing fresh urgency to calls for regulation

Geneva

A surge in the development of powerful artificial intelligence (AI) tools is already improving lives but is also bringing fresh urgency to calls for regulation, as more and more governments wake up to the risks. Effective global regulation to ensure that AI is developed safely for the benefit of all is urgently needed.

Earlier this year, an audience in a Geneva conference hall sat captivated by a video screen carrying live pictures of a 25-year-old man in Portugal suffering from ‘locked-in syndrome’, a devastating neurological disorder that causes patients to lose control of their body; some two years after contracting the condition, he was unable to move or speak.

Nevertheless, he was able to communicate with the audience and answer a series of questions, using his mind to connect with a digital, AI-powered tool that translated his thoughts into words, spoken in his voice.

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A woman greets a robot at the AI for Good Global Summit 2024 in Geneva – Photo: ITU / S. Jacobson-Walsh

Lives are being saved by AI

The experience was overwhelming for many in the audience, several of whom were in tears. “I had to compose myself,” says Fred Werner, Head of Strategic Engagement at the International Telecommunications Union (ITU), the UN agency for digital technology, and one of the organizers of the AI for Good summit. “Yes, there are many discussions around safety, privacy, ethics and sustainability, but I don’t think it’s a stretch to say that lives are being saved by AI.”

Mr. Werner is quick to point out that the positive aspects of AI are not being overlooked by the UN. “We’ve identified over 400 applications of AI across the UN system. It’s being used in areas ranging from natural hazards management to human rights monitoring, a wide selection of sustainable development-related activities”.

Read: Artificial Intelligence will not replace humans any time soon

Whilst the Geneva demonstration of AI technology serves as a powerful example of the positive effect that artificial intelligence can have on people’s lives, Mr. Werner acknowledges that excitement over the potential benefits of AI is tempered by the risks.

“I think that AI is moving so fast that there is no time to waste. How do we deal with deepfakes, and misinformation? We have to really collaborate on creating international AI standards.”

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In New Delhi India, a poster plays a role in dispelling myths about the COVID-19 vaccine – UNICEF/Sujay Reddy

The disinformation dilemma

This September, at the Summit of the Future, a landmark UN conference, the Organization’s Member countries will adopt a Global Digital Compact, which contains warnings of the consequences of AI being used with malicious intent, to deepen divisions within and between nations, heighten insecurity, violate human rights, and worsen inequality.

The Compact is intended to inject more trust into the Internet, ensure that people have more options as to how their data is used, and outline accountability for discriminatory and misleading content.

This is the UN’s latest step towards effective international AI regulation. A breakthrough was reached in November 2021, the 193 Member States of the UN science agency, UNESCO, adopted the first global agreement on human-centric artificial intelligence, the Recommendation on the Ethics of AI, a guideline to all governments for creating laws and strategies for AI, aimed at protecting human rights and freedoms.

Read: Artificial intelligence and the Environmental Laws Need to Be Upgraded and Integrated

Two years later, UN Secretary-General António Guterres brought together some of the brightest minds in tech, from both the public and private sectors, to form his Advisory Body on Artificial Intelligence, whose 38 members concluded, in a report that concluded AI “cries out for governance, not merely to address the challenges and risks, but to ensure we harness its potential in ways that leave no one behind.”

This work has fed into the development of the Global Digital Compact, which comprises a list of commitments and actions. Several relate to the so-called “digital divide”: 2.6 billion people do not have any access to the Internet, cutting them off from the opportunities offered by online tools. The Compact calls for all schools and hospitals to be brought online, building on the UN-backed Giga Initiative, and digital literacy skills training. An International Scientific Panel on AI and an Annual Global Dialogue on AI Governance will be established, and, by 2030, it is hoped that there will be global AI standards that benefit all.

Read: The Effects of Artificial Intelligence on Human Relationship

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Courtesy: UN News (Posted on September 16, 2024)

Ballad of the Non-Existent – Poetry from Italy

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From objects of narrative

Fractured into fragments of non-existence

Transmits distant sounds

Of resistance.

Ivan Pozzoni- Italy- Sindh CourierIvan Pozzoni, a renowned poet from Italy, shares his poetry

Ivan Pozzoni, born in Monza, Italy, in 1976, authored essays on Italian philosophers and the ethics and juridical theory of the ancient world. He collaborated with several Italian and international magazines. Between 2007 and 2018, different versions of the books were published. He was the founder and director of some literary magazines. He is included in the Atlas of contemporary Italian poets of the University of Bologne and figures à plusieurs reprized in the great international literature review of Gradiva. His verses are translated into French, English and Spanish. In 2024, after six years of academic studies, he returned to the Italian artistic world.

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Museum of Rural Civilization in Monza- Wikipedia photo

BALLAD OF THE NON-EXISTENT

I could try to tell you

With the sound of my keyboard

How Baasima died of leprosy

Without ever reaching the border,

Or how the Armenian Meroujan

Under a flutter of half-moons

Felt the air in his eyes vanish

Thrown into a mass grave;

Charlee, who moved to Brisbane

In search of a better world,

Ends the journey

In the mouth of an alligator,

Or Aurelio, named Bruna

Who, after eight months in hospital

Died of AIDS contracted

To hit a ring road.

Nobody will remember Yehoudith,

Her lips carmine red,

Erased by drinking toxic poisons

In an extermination camp,

Or Eerikki, with his red beard,

Defeated by the turbulence of the waves,

Who sleeps, scoured by orcas,

On the bottom of some sea;

The head of Sandrine, Duchess

Of Burgundy heard the rumour of the feast

As it fell from the blade of a guillotine

Into a basket

And Daisuke, modern samurai,

Counted the revolutions of a plane’s engine

Trans-humanizing a kamikaze gesture into harakiri.

I could go on and on

In the stifling heat of a summer night

How Iris and Anthia, deformed Spartan children

Were abandoned,

Or how Deendayal died of deprivation

Attributable to the single crime

Of living the life of an outcast

Without ever having rebelled;

Ituha, an Indian girl,

Threatened with a knife,

Who ends up dancing with Manitou

In the anteroom of a brothel

And Luther, born in Lancashire

Freed from the profession of beggar

And forced to die by His Britannic Majesty

In the coal mines.

Who will remember Itzayana

And her family massacred

In a village on the outskirts of Mexico

By Carranza’s retreating army,

And what of Idris, the African rebel,

Stunned by shocks and burns

While untamed by colonial domination,

He tried to steal an ammunition truck;

Shahdi flew high into the sky

Above the flagpoles of the Green Revolution,

Landing in Tehran with his wings torn apart

By a cannon shot,

And Tikhomir, a Chechen bricklayer,

That fell among the indifferent faces

To the ground from the roof of Lenin’s Mausoleum,

Without comment.

From objects of narrative

Fractured into fragments of non-existence

Transmits distant sounds

Of resistance.

***

Ponte_dei_Leoni_1
Bridge of Lions

THE ANTI-PROMISE TO LOVE

Anti-poet, victim of my anti-poetry,

All I could do is dedicate to you an anti-promise of love,

My anti-promise of love would have the features of a synesthesia,

The Stalinist hardness of steel and the softness of color,

The finesse of friendship and the consistency of love,

Your white eyes turn me into a hydrophobic cynic,

And there’s no doctor for rage, my love.

An anti-promise of love to be read before a registrar,

As to convince a techno-trivial world,

I’ve loved you since June 1976, perhaps, in truth, since April,

I was an embryo and you were still immersed in the aurora borealis,

For six years you would have been an angel, a ghost, the inessential of a fractal,

Without batting an eyelid waiting for you, six years, thirty-six years, with nothing to say,

The sheep of Panurge’s contemporaries would condemn me to total silence.

You are my anti-promise of love, and the idea may seem imperceptible to you,

I observe you sleeping, serene, like a crumb abandoned in a toaster,

My love I am stripped of the role of ‘sapper’ – it is abyssal like a submarine,

Condemned to scatter torpedoes under the (false) guise of a dogfish.

***

Monza_Duomo_di_San_Giovanni_Battista_Esterno_Facciata_Frontone_1
Gable of the Church of St. John the Baptist, Monza, Province of Monza – Wikipedia photo

HOTEL ACAPULCO

My emaciated hands continued to write,

Turning each voice of death into paper,

That he lefts no will,

Forgetting to look after

What everyone defines as the normal business

Of every human being: office, home, family,

The ideal, at last, of a regular life.

Abandoned, back in 2026, any defense

Of a permanent contract,

Labelled as unbalanced,

I’m locked up in the center of Milan,

Hotel Acapulco, a decrepit hotel,

Calling upon the dreams of the marginalized,

Exhausting a lifetime’s savings

In magazines and meagre meals.

When the Carabinieri burst

Into the decrepit room of the Hotel Acapulco

And find yet another dead man without a will,

Who will tell the ordinary story

Of an old man who lived windbreak?

__________________

Received from Angela Kosta Executive Director of MIRIADE Magazine, Academic, journalist, writer, poet, essayist, literary critic, editor, translator, promoter

A roadmap to a meaningful and fulfilling existence

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Dr. Anand’s philosophy is not an escape from reality but a call to engage more deeply with it

Dr. Jernail S. Anand’s Magnum Opus ‘Philosophia de Anand’ – By way of Foreword

Professor Dr. Ram Chandra Pradhan 

‘Philosophia De Anand’ is a profound compendium that unites the most incisive philosophical works of Dr. Jernail Singh Anand, a towering figure in contemporary thought whose writings traverse the vast terrains of human existence, spirituality, ethics, and the profound discontents of modernity. This anthology amalgamates nine of his most significant books: ‘The Monster Within’, ‘Bliss: The Ultimate Magic’, ‘I Belong to You’, ‘The Mystique or Life & Death’ ‘Skeptik’, ‘Transformations’, ‘Bulls in the Stock Market of Hell’, ‘Where Angels Fear to Tread’, ‘Blah Blah’, and ‘Of Gods & Men’. Together, these works represent a lifetime of introspection, critique, and the relentless pursuit of truth, inviting readers into a dialogue with their innermost selves and the fractured world around them.

Jernail Singh - Book- Sindh CourierDr. Anand’s works are not simply books—they are philosophical journeys, each one a meticulous dissection of the human condition and a call to rediscover the lost essence of our collective humanity. As a philosopher, poet, and seer, he is deeply attuned to the tensions and contradictions that define our age: the clash between material progress and spiritual decay, the unbridled pursuit of technology at the expense of human connection, and the ceaseless search for meaning in an increasingly fragmented world. His writings challenge us to confront these dilemmas head-on, offering no easy solutions but instead urging us to find our own path through the tangled web of modern existence.

In ‘The Monster Within’, he embarks on a searing critique of contemporary society, exposing the paradoxes that lie at the heart of human progress. Through vivid imagery and piercing insight, he paints a world where technological advancements and material comforts have failed to deliver true fulfilment, leading instead to a profound spiritual emptiness. High- rise buildings, sprawling industries, and the pervasive influence of media may suggest a society on the rise, but he reveals the dark underbelly of this so-called progress: a loss of humanity, a growing disconnect from nature, and an erosion of the inner life that once defined us. He argues that in our relentless pursuit of external success, we have become machines— efficient, yet devoid of soul. His critique is both timely and timeless, serving as a powerful reminder that true progress cannot be measured by economic growth or technological prowess alone, but by the quality of our relationships with ourselves, each other, and the natural world.

The journey continues with ‘Bliss: The Ultimate Magic’, a philosophical exploration of happiness and its elusive nature. In this work, he shifts the focus from the external to the internal, urging readers to seek fulfilment not in the transient pleasures of the material world but in the deeper, more enduring realm of the soul. He deftly navigates the complexities of human desire, revealing that true bliss is not something that can be bought, earned, or achieved but is a state of being that resides within each of us. Through poetic language and profound insight, he challenges the readers to redefine their understanding of happiness, not as a fleeting emotion tied to external circumstances but as a profound inner peace that transcends the ups and downs of everyday life. His reflections offer a powerful antidote to the restless consumerism that characterizes modern existence, reminding us that the ultimate magic of life lies not in what we accumulate but in what we are.

Read: Anatomy of an Emotion – Mystic Poetry from India

‘I Belong to You’ is perhaps one of his most humanistic works, a heartfelt plea for unity, empathy, and the recognition of our shared humanity. In a world increasingly divided by borders, ideologies, and self-interest, his call for interconnectedness is both urgent and deeply resonant. He explores the universal themes of love, compassion, and belonging, urging us to look beyond the superficial divisions that separate us and embrace the deeper truths that bind us together. His vision of a world where all life is interconnected challenges the prevailing narratives of individualism and competition, advocating instead a philosophy of mutual respect and collective responsibility. His reflections are a timely reminder that our true strength lies not in our differences but in our ability to recognize and celebrate our common humanity.

With ‘Skeptik’ and ‘Transformations’, Anand delves deeper into the philosophical and ethical crises of our age. These works serve as both a mirror and a critique of contemporary society, exposing the moral bankruptcy that often lies beneath the surface of modern life. His incisive analysis of the decline of ethical values, the rise of cynicism, and the pervasive sense of existential despair that characterizes our times is both unsettling and profoundly illuminating. He challenges us to confront the uncomfortable truths about our own lives and the world we inhabit, urging us to reclaim the lost art of ethical living and to strive for a more just and compassionate society. His reflections are not just critiques but also calls to action, inviting us to become active participants in the ongoing struggle to create a better world.

‘Bulls in the Stock Market of Hell’ is perhaps his most scathing indictment of the materialistic culture that dominates modern life. Through powerful metaphors and evocative language, he critiques a world where human values are traded like commodities and the relentless pursuit of wealth has led to a spiritual and moral vacuum. His portrayal of the ‘stock market of hell’ is a fitting metaphor for a society that has lost its way, prioritizing profit over people, and success over substance. His reflections on the corrosive effects of consumerism are both biting and deeply empathetic, capturing the soul-crushing impact of a system that values things over beings. His critique is a wake-up call, urging us to rethink our priorities and to seek a richer, more meaningful existence that honors the intrinsic worth of all life.

At a time when the world is increasingly defined by division, disconnection, and despair, his voice is a beacon of hope and a call to return to the fundamental values of love, empathy, and truth.

‘Where Angels Fear to Tread’ addresses the ethical dilemmas posed by scientific and technological advancements, questioning the very trajectory of human progress. His reflections on the dangers of unchecked ambition and the potential for science to become a force of destruction rather than enlightenment are both timely and deeply relevant. He urges society to temper its pursuit of knowledge with wisdom and compassion, reminding us that the true measure of progress lies not in what we can achieve but in how we use our achievements to better the world. His work challenges the reader to consider the ethical implications of their actions and to strive for a more balanced and responsible approach to innovation.

‘Blah Blah’ and ‘Of Gods & Men’ offer a fitting conclusion to this collection, encapsulating Anand’s ability to critique both the trivial and the transcendent with equal fervor. In ‘Blah Blah’, he takes aim at the empty rhetoric and superficiality that often characterize modern discourse, urging us to move beyond the noise and engage in meaningful dialogue. His reflections on the power of language are a reminder of the profound impact that our words can have on our lives and the world around us. ‘Of Gods & Men’ juxtaposes the fallibility of human institutions with the enduring ideals of faith, hope, and redemption. His exploration of the divine and the profane captures the tension between our highest aspirations and our most profound failures, ultimately calling for a reconciliation of the two.

Jernail S Anand - Sindh Courier
Dr. Jernail S. Anand

‘Philosophia De Anand’ (Soon to be published) is not just a collection of books—it is a philosophical odyssey that invites the reader to embark on a journey of self-discovery, introspection, and transformation. His writings are a testament to the power of literature to illuminate the darkest corners of the human soul and to inspire a deeper understanding of the complexities of existence. His works challenge us to look beyond the surface of our daily lives and to engage with the deeper questions that lie at the heart of what it means to be human.

At a time when the world is increasingly defined by division, disconnection, and despair, his voice is a beacon of hope and a call to return to the fundamental values of love, empathy, and truth. His writings resonate with a timeless wisdom that transcends the boundaries of culture, creed, and nationality, speaking to the universal human experience and reminding us of our shared destiny. As you journey through the pages of this collection, may you find not just intellectual insight but also the courage to live with integrity, the strength to seek truth, and the wisdom to recognize that in the end, it is our shared humanity that defines us.

Read: Catharsis is not a one time affair: Looking for eternal Catharsis

Dr. Anand’s philosophy is not an escape from reality but a call to engage more deeply with it, to see the world not just as it is but as it could be. His works challenge us to confront our fears, our failures, and our deepest desires, and to emerge from that confrontation not diminished but empowered. In a world that often feels chaotic and unmanageable, his writings offer a roadmap to a more meaningful and fulfilling existence. They remind us that amidst the noise and distraction of modern life, there is still a place for quiet reflection, for ethical living, and for the pursuit of a deeper understanding of ourselves and the world around us.

This volume is more than a collection of Dr. Anand’s greatest works—it is a testament to his enduring legacy as a thinker, a poet, and a humanist. His writings will continue to inspire, challenge, and transform for generations to come, offering a guiding light in an often dark and confusing world. As you delve into the pages of ‘Philosophia De Anand’, may you be inspired to not only reflect on your own journey but also to take action in the world, guided by the principles of love, compassion, and a relentless pursuit of truth.

Professor Ram Chandra Pradhan

Ram Chandra Pradhan, a well-known social activist and a Gandhian scholar, taught at Ramjas College, Delhi University for several decades. As one of the conveners of the Lokayan project and as an activist thinker of the Movement for Peace and Alternative Development, he has travelled all over the world and interacted with activists and scholars across the continents Dr Pradhan has been a recipient of the Senior Fulbright Fellowship (1979-80) and the Indo- Canadian Shastri Fellowship (1993). He is the author of several books including Raj to Swaraj (both in English and Hindi), Reading and Reappraising Gandhi and Colonialism in India published by Macmillan India. He has another book on Gandhji, Integrating Body, Mind and Heart: The Gandhian Way. He has also books on the Bhagavad Gita and Koran Sharif to his credit. Ones of his translated works, The Struggle of My Life: Autobiography of Swami Sahajanand Saraswati has been published by Oxford University Press, Delhi. At present, he has taken to whole time writing and is engaged in a multi- volume study of the Indian Socialist Movement. Earlier, he was attached to the Institute of Gandhian Studies, Wardha, and Maharashtra.

Author Dr. Jernail S. Anand  

Dr. Jernail Singh Anand, President of the International Academy of Ethics, is author of 170 books in English poetry, fiction, non-fiction, philosophy and spirituality. He was awarded Charter of Morava, the great Award by Serbian Writers Association, Belgrade and his name was engraved on the Poets’ Rock in Serbia. The Academy of Arts and philosophical Sciences of Bari [Italy] honored him with the award of an Honorable Academic.  Recently, he was awarded Doctor of Philosophy [Honoris Causa] by the University of Engineering and Management, Jaipur. Recently, he organized an International Conference on Contemporary Ethics at Chandigarh. His most phenomenal book is Lustus: The Prince of Darkness [first epic of the Mahakaal Trilogy]. Email: anandjs55@yahoo.com

Link Bibliography:

https://atunispoetry.com/2023/12/08/indian-author-dr-jernail-s-anand-honoured-at-the-60th-belgrade-international-meeting-of-writers/