DOCSLIB.ORG

The Cultural Shifts After Hadhrami Migration in Malabar

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Cultural Shifts After Hadhrami Migration in Malabar Imperial Journal of Interdisciplinary Research (IJIR) Vol-3, Issue-9, 2017 ISSN: 2454-1362, http://www.onlinejournal.in De-Persianaization of Islam: The Cultural Shifts after Hadhrami Migration in Malabar Anas Edoli Research Scholar, Department of History Sree Sankaracharya University of Sanskrit, Kalady. Abstract: Hadhrami migration to Malabar in the These reasons were enough to Hadhrami Sayyids to seventeenth century was a land mark issue in the oppose the Kondotty Thangals and their followers. history of Mappila Muslims and they influenced Hadhrami Sayyids started the campaign in early their socio-cultural life. They participated in the years of their migration against the views of religious affairs of Mappila Muslims as well as the Kondotty Thangal. Sheikh Jifri issued many anti colonial struggle against the British. It is Fatwas against them. In later years there emerged a worth mentioning that their role in De- constant dispute between Kondotty and Ponnani Persianaization of Islam in Malabar. In 17 the sect which was commonly known as Ponnani- century there was strong influence of the Kondotty Kondotty Kaitharam. Ponnani sect was of the Sunni Thangal in Malabar who propagated many Shia followers. Therefore Hadhrami Sayyids supported (Persian Islam) ideologies. Hadhrami Sayyids the Ponnani sect. fought against this ideology using their nail and teeth. Sheikh Jifri of Hadhramaut wrote a book 2. Influence of Persian Islam in Malabar against the Kondotty faction and Persian Islam lashing out at their rituals. This paper will analyze Muhammed Sha and his elder son and the activities of Hadhrami Sayyids towards the De- their followers started to propagate the Persian Persianaization of Islam in Malabar. Islam in Malabar which was under Arabian influence for long years from days of its emergence 1. Introduction its emergence in early medieval period. Contradictory to the advance of Islam in north Hadhrami migration in Malabar paved India, Islam in Kerala was completely under the way for many socio-cultural changes in eighteenth influence of Arabs who came here for the trade and nineteenth century. Though it was a gradual purposes. On this ground, Kerala Muslims imitate process there took place a sea change in Islamic more or less Arabian culture and their religious practices which were followed by the Mappila practices. On the other hand, Islam in north India Muslims before the advancement of Hadhramies. reached here through the influence of Persian At the time of Hadhrami migration Muhammed scholars. Due to this there was the influence of Sha Thangal of Kondotty was the main Islamic Persian Islam from the beginning onwards. propagator and preacher who disseminated Persian i ii Islam among the Mappila Muslims of Malabar In the case of Malabar, Shia influence who got many staunch supporters across Malabar touched the ground only after the settlement of and started to work from Kondotty in Malappuram. Kondotty Thangal at Kondotty. Malappuram district gazteer mentions that “ in the eighteenth After a short while Kondotty Thangal got century a schism was created by the introduction of a laudable position in Malabar and many Muslims new forms worship by a foreign (Persian) from every walks of life started to visit the Muhammedan, who settled at Kondotti in Eranad Thangal. Against this background Shiekh Jifri who Taluk. His followers are called Shias by the was an ardent follower of Shafi school of orthodox party. But they themselves, when Jurisprudence migrated to Malabar and he strongly questioned, object to the use of the name and assert condemned Persian Islamiii from his early iv that they are as much Sunnis as the other party. childhood for several reasons. The most important This sect though still numerous, does not seem to Shia vi amongst them was that the attacks of Muslims be increasing in numbers”. They preached the towards the descendants of Prophet at Basra when succession of Ali following the prophet they were forced to flee from there to different Muhammed. Shia Muslims thinks that Ali was the parts of the world. Secondly, they always opposed real successor of the Prophet but that Aboobacker tooth and nail the concept of Sunnism which snatched it from him with the support of the Hadhrami Sayyids followed. In the same manner majority. For this, Shia scholars cited a hadeeth they objected to all the schools of jurisprudences.v Imperial Journal of Interdisciplinary Research (IJIR) Page 693 Imperial Journal of Interdisciplinary Research (IJIR) Vol-3, Issue-9, 2017 ISSN: 2454-1362, http://www.onlinejournal.in that was delivered in the last speech of prophetvii was one amongst them. In later years the Hadhrami that “Oh people! Reflect on the Quran and Sayyids themselves started to practice the uruk for comprehend its verses. Look into its clear verses the medicinal purposes. Nowadays, the system of and do not follow its ambiguous parts, for by Allah, uruk is very common in Malabar. Majority of none shall be able to explain to you its warnings people who used to go to the religious scholars to and its mysteries, nor shall anyone clarify its get their blessing and uruk on which they chanted interpretation, other than the one that I have some dikr (praising of gods). Besides this there grasped his hand, brought up beside myself, the were many other practices which was imbibed from one about whom I inform you that whomever I am Persian Islam, and these practices still exist in his master (mawla), then Ali is his master and he is Malabar. However Hadhrami Sayyids tried to fight Ali ibn abi Talib, my brother, the executor of your against soe practices which is very similar to the will (wasiyyath), whose appointment as your shia culture using their nail and teeth. As a result guardian and leader has been sent down to me from there emerged constant fight between two sects in Allah, the mighty and majestic”.viii Monique the name of Ponnani Kondotti Kai issue. Bernads gives different meaning for the word ‘mawla’. He argues that the word ‘mawla’ refers to 3.Ponnani-Kondotty Conflict his succession, he writes “ when mawla is glossed (Kaitharkkam) by halif, it is in fact a shortened form of mawla bil halif. One of the types of relationships between After the death of Muhammad Sha, his non- agnates is wala bi halif (a tie by oath by sons and grandsons started to propagate Persian alliance) this term is recorded as one of the types of Islam in Malabar in a systematic manner which ix wala without explanation”. attracted many Muslims to the view of ‘sha’ of Kondotty. This became the bone of contention The Kondotty Thangal tried to spread this between Ponaani and Kondotty sect. C.A. Innes ideology to the common people, but this was not writes “in south Malabar they are divided into two happen apparently, however it was done very divisions, preferring allegiance to the Valiya systematically and strategically by them, because Jarathingal Tangal of Ponnani and Kondotty Tngal they were aware of Sunni influence of Malabar and respectively. The followers of the latter are said by understood that it could not change the belief at a those of the former to be Shias, but they themselves stretch. At the first instance of Persian Islam in claim to be Sunnis. The difference between the two Malabar many Sunni scholars strongly opposed parties sometimes become acute and lead to their views and ideology. Many books were being disturbances”.xii In the same manner William written by the regional scholars. In the same Logan also says that the advance of Muhammed manner they tried to spread the concept of sha caused for the separation of Muslims into two Imamates of Shia. They believe that their ten groups.xiiiMany scholars started to criticize each imamas are the path finder to them and it is very other. When Tipu invaded Malabar elite people essential to follow them in all aspects of their life. took the issue to his court. As Tipu was pro Persian The tenth one will come only in the time of to islamist he gave the verdict in favor of the doomsday. Kondotty sect. The invasion of Tipu was a golden opportunity to the Kondotty sect. When Tipu However there are many apparent established a fort at Farookabad, he invited all influences of Persian Islam in Malabar. Mainly the scholars to his court. However he gave due celebration of nercha in the memory of a respected importance to the Kondotty Faqirxiv and gave the person or a scholar which would be amalgamated x title of Inamdar to the Kondotty Thangal and with regional art forms. It had become very allotted many lands for the need of propagation and popular and got common attention only after the to build mosques at Kondotty. coming of Kondotty Thangal. Though it was Persian culture Mappila Muslims started to Veneration was continued even after the celebrate the nercha with due importance. One can coming of British in Malabar. The British respected see the beginnings of many nerchas in the second Kondotty Faqir and recognized their Inamdar title half of eighteenth and the beginning of nineteenth and extended all help which they wanted. Kondotty century. The Mamburam and Veiyankode nerchas xi Faqirs also supported British activities in Malabar are best examples for it. this caused very strong opposition from the ulema of Malabar. Conrad Wood writes, “in the period of System of uruk (amulet) tying also 1836- 1919 the Kondotty Tangals were generally introduced by the Persians. Even though the successful in ensuring that none of their adherents Hadhrami Sayyids tried to wash out the Persian were implicated in the periodic Mopilah Outbreaks culture they could not remove many practices in the suppression of which the Kondotty faction which were deep rooted in the society.
Load more

Recommended publications
  • Press Release South Malabar Steels and Alloys Private Limited
    Press Release South Malabar Steels and Alloys Private Limited February 11, 2021 Ratings Amount Facilities Rating1 Rating Action (Rs. crore) Revised from CARE BB; CARE BB-; Stable; Stable (Double B; Outlook: ISSUER NOT COOPERATING* Long -term Bank Facilities 7.52 Stable) and moved to (Double B Minus; Outlook: Stable; ISSUER NOT COOPERATING ISSUER NOT COOPERATING*) category CARE A4; Rating moved to ISSUER ISSUER NOT COOPERATING* NOT COOPERATING Short-term Bank Facilities 1.50 (A Four; category ISSUER NOT COOPERATING*) 9.02 Total Facilities (Rs. Nine Crores and Two Lakhs Only) Details of facilities in Annexure-1 *Based on best available information Detailed Rationale & Key Rating Drivers CARE has been seeking information, to carry out annual surveillance, from South Malabar Steels and Alloys Private Limited (SMSAPL) to monitor the rating(s) vide e-mail communications dated January 14, 2021, January 21, 2021, January 25, 2021, January 27, 2021 and numerous phone calls. However despite our repeated requests, the company has not provided the information for monitoring the requisite ratings. In line with the extant SEBI guidelines, CARE has reviewed the rating on the basis of the best available information which however, in CARE’s opinion is not sufficient to arrive at a fair rating. The rating on South Malabar Steels and Alloys Private Limited bank facilities will now be denoted as CARE BB-; Stable/CARE A4; ISSUER NOT COOPERATING. Further due diligence with the lender and auditor could not be conducted. Users of this rating (including investors, lenders and the public at large) are hence requested to exercise caution while using the above rating.
    [Show full text]
  • O R D E R Mr. Askarali. a Department UG in Economics Has Been Nominated As the Mentor to the Students (Mentees) Listed Below
    PROCEEDINGS OF THE PRINCIPAL EMEA COLLEGE OF ARTS AND SCIENCE, KONDOTTI Sub: Mentoring Scheme 2018-19 - Orders Issued. ORDER NO. G4-SAS /101/2018 16.07.2018 O R D E R Mr. Askarali. A department UG in Economics has been nominated as the mentor to the students (mentees) listed below for the academic year 2018-19. III/IV UG ECONOMICS Sl Roll Admn Second Student Name Gender Religion Caste Category No No No Language 1 1 10286 ANEESH.C Arabic Male Islam MAPPILA OBC 2 2 10340 FAREEDA FARSANA K Arabic Female Islam MAPPILA OBC 3 4 10195 FATHIMA SULFANA PT Arabic Female Islam MAPPILA OBC HAFNASHAHANA 4 5 10397 Arabic Female Islam MAPPILA OBC KANNACHANTHODI 5 6 10098 HAFSA . V.P Arabic Female Islam MAPPILA OBC 6 7 10250 HEDILATH.C Arabic Female Islam MAPPILA OBC 7 8 10194 HUSNA NARAKKODAN Arabic Female Islam MAPPILA OBC 8 9 10100 JASLA.K.K Arabic Female Islam MAPPILA OBC 9 10 10016 KHADEEJA SHERIN.A.K Arabic Female Islam MAPPILA OBC 10 12 10050 MASHUDA.K Arabic Female Islam MAPPILA OBC 11 13 10188 MOHAMED ANEES .PK Arabic Male MUSLIM MAPPILA OBC 12 14 10171 NASEEBA.V Arabic Female Islam MAPPILA OBC 13 15 10052 NASEEFA.P Arabic Female Islam MAPPILA OBC 14 16 10064 NOUFIRA .A.P Arabic Female Islam MAPPILA OBC 15 17 10296 ROSNA.T Arabic Female Islam MAPPILA OBC 16 19 10209 SAHLA.A.C Arabic Female Islam MAPPILA OBC 17 20 10342 SALVA SHERIN.N.T Arabic Female Islam MAPPILA OBC 18 21 10244 SHABEERALI N T Arabic Male Islam MAPPILA OBC 19 22 10260 SHABNAS.P Arabic Female Islam MAPPILA OBC 20 23 10338 SHAHANA JASI A Arabic Female Islam MAPPILA OBC 21 24 10339 SHAHINA.V Arabic Female Islam MAPPILA OBC 22 25 10030 SHAKIRA.MT Arabic Female Islam OBC PROCEEDINGS OF THE PRINCIPAL EMEA COLLEGE OF ARTS AND SCIENCE, KONDOTTI Sub: Mentoring Scheme 2018-19 - Orders Issued.
    [Show full text]
  • Malaria Control in South Malabar, Madras State
    Bull. Org. mond. Sante | 1954, 11, 679-723 Bull. Wld Hlth Org. MALARIA CONTROL IN SOUTH MALABAR, MADRAS STATE L. MARA, M.D. Senior Adviser and Team-leader, WHO Malaria-Control Demonstration Team, Suleimaniya, Iraq formerly, Senior Adviser and Team-leader, WHO Malaria-Control Demonstration Team, South Malabar Manuscript received in January 1954 SYNOPSIS The author describes the activities and achievements of a two- year malaria-control demonstration-organized by WHO, UNICEF, the Indian Government, and the Government of Madras State- in South Malabar. Widespread insecticidal work, using a dosage of 200 mg of DDT per square foot (2.2 g per m2), protected 52,500 people in 1950, and 115,500 in 1951, at a cost of about Rs 0/13/0 (US$0.16) per capita. The final results showed a considerable decrease in the size of the endemic areas; in the spleen- and parasite-rates of children; and in the number of malaria cases detected by the team or treated in local hospitals and dispensaries. During December 1949 a malaria-control project, undertaken jointly by WHO, the United Nations Children's Fund (UNICEF), the Govern- ment of India, and the Government of Madras State, started operations in the malarious areas among the foothills and tracts of Ernad and Walavanad taluks in South Malabar. During 1951 the operational area was extended to include almost all the malarious parts of Ernad and Walavanad as well as the northernmost part of Palghat taluk (see map 1 a). The staff of the international team provided by WHO consisted of a senior adviser and team-leader and a public-health nurse.
    [Show full text]
  • People's Perceptıon Regardıng Jırga in Pakhtun Socıety
    J. Appl. Environ. Biol. Sci. , 8(1)180-183, 2018 ISSN: 2090-4274 Journal of Applied Environmental © 2018, TextRoad Publication and Biological Sciences www.textroad.com People’s Perceptıon Regardıng Jırga ın Pakhtun Socıety Muhammad Nisar* 1, Anas Baryal 1, Dilkash Sapna 1, Zia Ur Rahman 2 Department of Sociology and Gender Studies, Bacha Khan University, Charsadda, KP, Pakistan 1 Department of Computer Science, Bacha Khan University, Charsadda, KP, Pakistan 2 Received: September 21, 2017 Accepted: December 11, 2017 ABSTRACT “This paper examines the institution of Jirga, and to assess the perceptions of the people regarding Jirga in District Malakand Khyber Pakhtunkhwa. A sample of 12 respondents was taken through convenience sampling method. In-depth interview was used as a tool for the collection of data from the respondents. The results show that Jirga is deep rooted in Pashtun society. People cannot go to courts for the solution of every problem and put their issues before Jirga. Jirga in these days is not a free institution and cannot enjoy its power as it used to be in the past. The majorities of Jirgaees (Jirga members) are illiterate, cannot probe the cases well, cannot enjoy their free status as well as take bribes and give their decisions in favour of wealthy or influential party. The decisions of Jirgas are not fully based on justice, as in many cases it violates the human rights. Most disadvantageous people like women and minorities are not given representation in Jirga. The modern days legal justice system or courts are exerting pressure on Jirga and declare it as illegal.
    [Show full text]
  • Janakeeya Hotel Updation 07.09.2020
    LUNCH LUNCH LUNCH Home No. of Sl. Rural / No Of Parcel By Sponsored by District Name of the LSGD (CDS) Kitchen Name Kitchen Place Initiative Delivery units No. Urban Members Unit LSGI's (Sept 7th ) (Sept 7th ) (Sept 7th) Janakeeya 1 Alappuzha Ala JANATHA Near CSI church, Kodukulanji Rural 5 32 0 0 Hotel Coir Machine Manufacturing Janakeeya 2 Alappuzha Alappuzha North Ruchikoottu Janakiya Bhakshanasala Urban 4 194 0 15 Company Hotel Janakeeya 3 Alappuzha Alappuzha South Samrudhi janakeeya bhakshanashala Pazhaveedu Urban 5 137 220 0 Hotel Janakeeya 4 Alappuzha Ambalappuzha South Patheyam Amayida Rural 5 0 60 5 Hotel Janakeeya 5 Alappuzha Arattupuzha Hanna catering unit JMS hall,arattupuzha Rural 6 112 0 0 Hotel Janakeeya 6 Alappuzha Arookutty Ruchi Kombanamuri Rural 5 63 12 10 Hotel Janakeeya 7 Alappuzha Bharanikavu Sasneham Janakeeya Hotel Koyickal chantha Rural 5 73 0 0 Hotel Janakeeya 8 Alappuzha Budhanoor sampoorna mooshari parampil building Rural 5 10 0 0 Hotel chengannur market building Janakeeya 9 Alappuzha Chenganoor SRAMADANAM Urban 5 70 0 0 complex Hotel Chennam pallipuram Janakeeya 10 Alappuzha Chennam Pallippuram Friends Rural 3 0 55 0 panchayath Hotel Janakeeya 11 Alappuzha Cheppad Sreebhadra catering unit Choondupalaka junction Rural 3 63 0 0 Hotel Near GOLDEN PALACE Janakeeya 12 Alappuzha Cheriyanad DARSANA Rural 5 110 0 0 AUDITORIUM Hotel Janakeeya 13 Alappuzha Cherthala Municipality NULM canteen Cherthala Municipality Urban 5 90 0 0 Hotel Janakeeya 14 Alappuzha Cherthala Municipality Santwanam Ward 10 Urban 5 212 0 0 Hotel Janakeeya 15 Alappuzha Cherthala South Kashinandana Cherthala S Rural 10 18 0 0 Hotel Janakeeya 16 Alappuzha Chingoli souhridam unit karthikappally l p school Rural 3 163 0 0 Hotel Janakeeya 17 Alappuzha Chunakkara Vanitha Canteen Chunakkara Rural 3 0 0 0 Hotel Janakeeya 18 Alappuzha Ezhupunna Neethipeedam Eramalloor Rural 8 0 0 4 Hotel Janakeeya 19 Alappuzha Harippad Swad A private Hotel's Kitchen Urban 4 0 0 0 Hotel Janakeeya 20 Alappuzha Kainakary Sivakashi Near Panchayath Rural 5 0 0 0 Hotel 43 LUNCH LUNCH LUNCH Home No.
    [Show full text]
  • PONNANI PEPPER PROJECT History Ponnani Is Popularly Known As “The Mecca of Kerala”
    PONNANI PEPPER PROJECT HISTORY Ponnani is popularly known as “the Mecca of Kerala”. As an ancient harbour city, it was a major trading hub in the Malabar region, the northernmost end of the state. There are many tales that try to explain how the place got its name. According to one, the prominent Brahmin family of Azhvancherry Thambrakkal once held sway over the land. During their heydays, they offered ponnu aana [elephants made of gold] to the temples, and this gave the land the name “Ponnani”. According to another, due to trade, ponnu [gold] from the Arab lands reached India for the first time at this place, and thus caused it to be named “Ponnani”. It is believed that a place that is referred to as “Tyndis” in the Greek book titled Periplus of the Erythraean Sea is Ponnani. However historians have not been able to establish the exact location of Tyndis beyond doubt. Nor has any archaeological evidence been recovered to confirm this belief. Politically too, Ponnani had great importance in the past. The Zamorins (rulers of Calicut) considered Ponnani as their second headquarters. When Tipu Sultan invaded Kerala in 1766, Ponnani was annexed to the Mysore kingdom. Later when the British colonized the land, Ponnani came under the Bombay Province for a brief interval of time. Still later, it was annexed Malabar and was considered part of the Madras Province for one-and-a-half centuries. Until 1861, Ponnani was the headquarters of Koottanad taluk, and with the formation of the state of Kerala in 1956, it became a taluk in Palakkad district.
    [Show full text]
  • Patterns of Affliction Among Mappila Muslims of Malappuram, Kerala
    International Journal of Management and Applied Science, ISSN: 2394-7926 Volume-4, Issue-10, Oct.-2018 http://iraj.in PATTERNS OF AFFLICTION AMONG MAPPILA MUSLIMS OF MALAPPURAM, KERALA FARSANA K.P Research Scholar Centre of Social Medicine and Community Health, JNU E-mail: [email protected] Abstract- Each and every community has its own way of understanding on health and illness; it varies from Culture to culture. According to the Mappila Muslims of Malappuram, the state of pain, distress and misery is understood as an affliction to their health. They believe that most of the afflictions are due to the Jinn/ Shaitanic Possession. So they prefer religious healers than the other systems of medicine for their treatments. Thangals are the endogamous community in Kerala, of Yemeni heritage who claim direct descent from the Prophet Mohammed’s family. Because of their sacrosanct status, many Thangals works as religious healers in Northern Kerala. Using the case of one Thangal healer as illustration of the many religious healers in Kerala who engage in the healing practices, I illustrate the patterns of afflictions among Mappila Muslims of Malappuram. Based on the analysis of this Thangal’s healing practice in the local context of Northern Kerala, I further discuss about the modes of treatment which they are providing to them. Key words- Affliction, Religious healing, Faith, Mappila Muslims and Jinn/Shaitanic possession I. INTRODUCTION are certain healing concepts that traditional cultures share. However, healing occupies an important The World Health Organization defined health as a position in religious experiences irrespective of any state of complete physical, social and mental religion.
    [Show full text]
  • Traffic Congestion Study and Finding Alternate Routes Using Gis
    International Research Journal of Engineering and Technology (IRJET) e-ISSN: 2395-0056 Volume: 05 Issue: 05 | May-2018 www.irjet.net p-ISSN: 2395-0072 TRAFFIC CONGESTION STUDY AND FINDING ALTERNATE ROUTES USING GIS SRUTHY S KUMAR1, ARCHANA2, SARATH SATHEESAN3, NIKSON BABY4, REHNA P5, LIGIL MATHEW6 1, 2, 3, 4, 5 B-Tech Students, Civil Engineering, Vijnan Institute of Science and Technology, Kerala, India 6Assistant Professor, Department of Civil Engineering, Vijnan Institute of Science and Technology, Kerala, India, ---------------------------------------------------------------------***--------------------------------------------------------------------- Abstract – General congestion related data collection and of people. To cope with this problem one has to regulate congestion management measure is labour intensive and a traffic or construct noise barriers inorder to implement heavy investment is needed for these mitigation measures. effective measures against traffic noise information about its Hence to make this work feasible, latest technologies like GIS distribution- noise maps is imperative. will help to analyze the live traffic situation and suggest the cost effective measures to mitigate the congestion, an attempt Ravindra Kumar Verma, Sangeeta Kumari & K. was made to use GIS effectively for data collecting, data Tiwary(2014) proves that urbanization is an index of analyzing and result displaying process. Traffic was disrupted transformation from traditional rural economies to modern on the Kalady – Thanipuzha stretch. Geographic Information industrial one. It is a progressive concentration of population System (GIS) is a computer system for capturing, storing, in urban unit. At the moment, India is one among the country querying, analyzing and displaying geographic data. GIS of low level of urbanization. In the last 50 years the represents a new para diagram for the organization of the population of India has grown two-and- a-half times, but information and the design, the essential aspect of which is the urban India has grown nearly 5 times.
    [Show full text]
  • Ethnographic Series, Sidhi, Part IV-B, No-1, Vol-V
    CENSUS OF INDIA 1961 VOLUMEV, PART IV-B, No.1 ETHNOGRAPHIC SERIES GUJARAT Preliminary R. M. V ANKANI, investigation Tabulation Officer, and draft: Office of the CensuS Superintendent, Gujarat. SID I Supplementary V. A. DHAGIA, A NEGROID L IBE investigation: Tabulation Officer, Office of the Census Superintendent, OF GU ARAT Gujarat. M. L. SAH, Jr. Investigator, Office of the Registrar General, India. Fieta guidance, N. G. NAG, supervision and Research Officer, revised draft: Office of the Registrar General, India. Editors: R. K. TRIVEDI, Su perintendent of Census Operations, Gujarat. B. K. Roy BURMAN, Officer on Special Duty, (Handicrafts and Social Studies), Office of the Registrar General, India. K. F. PATEL, R. K. TRIVEDI Deputy Superintendent of Census Superintendent of Census Operations, Gujarat. Operations, Gujarat N. G. NAG, Research Officer, Office' of the Registrar General, India. CENSUS OF INDIA 1961 LIST OF PUBLICATIONS CENTRAL GOVERNMENT PUBLICATIONS Census of India, 1961 Volume V-Gujarat is being published in the following parts: '" I-A(i) General Report '" I-A(ii)a " '" I-A(ii)b " '" I-A(iii) General Report-Economic Trends and Projections :« I-B Report on Vital Statistics and Fertility Survey :I' I-C Subsidiary Tables '" II-A General Population Tables '" II-B(I) General Economic Tables (Tables B-1 to B-IV-C) '" II-B(2) General Economic Tables (Tables B-V to B-IX) '" II-C Cultural and Migration Tables :t< III Household Economic Tables (Tables B-X to B-XVII) "'IV-A Report on Housing and Establishments :t<IV-B Housing and Establishment
    [Show full text]
  • Deceased Estates (Bona Vacantia) As at 30 September 2018 Estate Name Year Reference No
    Deceased Estates (Bona Vacantia) as at 30 September 2018 Estate Name Year Reference No. A ABDUL BASEETH 2013 TA13006036 A AZIZ BIN H A GHANI 2016 TA16009712 A JAMAL MOHAMED 2013 TA13009469 A MENAPPAN S/O APPAVOO 2013 TA13005156 A MOHAMED SHARIFF 2013 TA13008576 A P K MAHAMOOD 2018 TA18008714 A S KADER MOHIDEEN 2013 TA13004805 A T S SANTHA PILLAI 2013 TA13008707 A V RAMASAMY 2013 TA13006285 AB MANAP B KHAMIS 2016 TA16007081 ABD KAREEN P B ABDULLA 2016 TA16000732 ABD MAJEED M HUSSEIN 2013 TA13005901 ABD RAHIM B ALI 2013 TA13008660 ABD RAHMAN B MOHAMED 2013 TA13005136 ABDOL RAHMAN BIN SYED 2016 TA16000390 ABDOLLHADI S B S M A 2013 TA13008826 ABDUL B SAKAR 2016 TA16004253 ABDUL BARI 2013 TA13005616 ABDUL GHANEY S/O MOHD IBRAHIM 2013 TA13014740 ABDUL GHAPER BIN ABDUL WAHAB 2015 TA15006561 ABDUL HADAIR B ABD H 2013 TA13006470 ABDUL HAMEED D 2013 TA13005700 ABDUL HAMEED S G R 2015 TA15018027 ABDUL HAMID BIN MUKIM 2017 TA17003641 ABDUL HAMID BIN MUKIM 2016 TA16012720 ABDUL KADER 2013 TA13005751 ABDUL KADER 2013 TA13008783 ABDUL KADER 2013 TA13008867 ABDUL KADER NOOR MOHD 2013 TA13009461 ABDUL KADIR 2015 TA15009991 ABDUL KADIR BIN MOHAMED NOR 2015 TA15013595 ABDUL KAREEM A M 2013 TA13008805 ABDUL KAREEM B I GANY 2013 TA13010189 ABDUL KARIM K T 2013 TA13005364 ABDUL KHADER M S 2016 TA16001609 ABDUL MAJEED S/O M I 2015 TA15017469 ABDUL MALEK KHAN 2013 TA13008537 ABDUL MUTHALIE 2013 TA13005621 ABDUL RAHAMAN M 2016 TA16002599 ABDUL RAHIM A S 2013 TA13008771 ABDUL RAHIM S 2013 TA13010275 ABDUL RAHIMAN B H 2018 TA18008888 ABDUL RAHM BIN AHMAD 2012 TA12012607 ABDUL RAHMAN B BOGOT 2013 TA13006565 ABDUL RAHMAN B K M 2017 TA17002275 ABDUL RAHMAN B M 2016 TA16002580 ABDUL RAHMAN B OTH 2015 TA15009990 ABDUL RAHMAN BIN SHAIKH MASTAN 2015 TA15012418 ABDUL RAJAK B A H 2013 TA13009511 ABDUL RANI B ISMAIL 2014 TA14000515 Deceased Estates (Bona Vacantia) as at 30 September 2018 Estate Name Year Reference No.
    [Show full text]
  • MALAPPURAM DISTRICT College of Engg. Trivandrum Mohammed
    MALAPPURAM DISTRICT College of engg. Trivandrum Mohammed Shajahan P COCHIN COLLEGE OF ENGINEERING AND TECHNOLOGY ABDUL AZEEZ C Government Engineering College Thrissur ABDUL AZEEZ KT Federal Institute of Science and Technology Abdul Basith Government Engineering College, Wayanad Abdul Basith K GEC palakkad Abdul Mahroof N MEA Engineering college perinthalmanna ABDUL MAJID K T Gov. Engineering college kozhikode Abdul Muhsin v Mes college of engineering Abdul Rishad Mes college of engineering Abdul Rishad Malabar Polytechnic college, Kottakkal Abdul Vahid B. S MES COLLEGE OF ENGINEERING,KUTTIPPURAM ABDUL VARIS N FISAT Abhay Krishna SD Tkm college of engineering Abhijit k Nehru college of engineering and reasearch centre Abhijith uk MES CET, KUNNUKARA Abhimanyu ks TKM College Of Engineering, Kollam ABHIRAJ.P COLLEGE OF ENGINEERING KOTTARAKKARA ABHIRAM P COLLEGE OF ENGINEERING TRIVANDATUM ABHIRAM P jawaharlal college of engineering and technology Abhishek A S Sreepathy institute of Management and technology Abijith g GEC PALAKKAD ADARSH DAS N Lal Bahadur Shastri College of Engineering, ADARSH DAS.P Eranad Knowledge City Technical Campus Adhil Fuad M.E.S College Of Engineering Adhin Gopuj.A COCHIN COLLEGE OF ENGINEERING AND TECHNOLOGY ADHINI ULLAS AK COCHIN COLLEGE OF ENGINEERING AND TECHNOLOGY ADHINI ULLAS AK COCHIN COLLEGE OF ENGINEERING AND TECHNOLOGY VALANCHERI ADHINI ULLAS AK GOVERNMENT ENGINEERING COLLEGE THRISSUR ADITHYA KUMAR M S Al ameen engineering college Adnan mohamed ali College of Engineering Trivandrum Afnan Mohammed A Government engineering college idukki Aghil.P MESCE AHAMED SHAMZAD MK MEA Engineering College Perinthalmanna Ahammed Jouhar E T Mes engineering college kuttipuram Ahammed rasheek Government Engineering College Thrissur AHNAS P P Ncerc Ajay Anand C Govt.
    [Show full text]
  • Path(S) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community”
    “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” By Jaison Carter A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Mariane Ferme, Chair Professor Charles Hirschkind Professor Stefania Pandolfo Professor Ula Y. Taylor Spring 2018 Abstract “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” by Jaison Carter Doctor of Philosophy in Anthropology University of California, Berkeley Professor Mariane Ferme, Chair The Mustafawiyya Tariqa is a regional spiritual network that exists for the purpose of assisting Muslim practitioners in heightening their level of devotion and knowledges through Sufism. Though it was founded in 1966 in Senegal, it has since expanded to other locations in West and North Africa, Europe, and North America. In 1994, protegé of the Tariqa’s founder and its most charismatic figure, Shaykh Arona Rashid Faye al-Faqir, relocated from West Africa to the United States to found a satellite community in Moncks Corner, South Carolina. This location, named Masjidul Muhajjirun wal Ansar, serves as a refuge for traveling learners and place of worship in which a community of mostly African-descended Muslims engage in a tradition of remembrance through which techniques of spiritual care and healing are activated. This dissertation analyzes the physical and spiritual trajectories of African-descended Muslims through an ethnographic study of their healing practices, migrations, and exchanges in South Carolina and in Senegal. By attending to manner in which the Mustafawiyya engage in various kinds of embodied religious devotions, forms of indebtedness, and networks within which diasporic solidarities emerge, this project explores the dispensations and transmissions of knowledge to Sufi practitioners across the Atlantic that play a part in shared notions of Black Muslimness.
    [Show full text]