Of Pirs and Pandits Tradition of Hindu-Muslim Cultural Commonalities in Orissa

Frederique Apffel-Marglin

N a small village south of Puri, not Sisulata’s 13-year-old daughter, carefully decorated by their mothers Ifar from the coast, all the girls and Mahari, sat in her new sari on a swing, with bright bows in their hair, white young women sang while swinging on all decorated. She and I had gone early talcum powder on their faces, red brightly decorated dolis. It is raja that morning of the first day of raja to alata on their feet and kajal in their samkranti in June of 1990, the festival the village tank where she and all the eyes. of the menses of women, the Goddess other girls bathed. The little ones were Mahari sang a song and the earth. The village lanes are busy with groups of about Sita’s swayamvara. women on their way to visit The last line identifies the neighbours. Hardly a man is writer of the song as Hamid. to be spotted. They have left I confess I was astonished to the night before to camp in the hear the signature line. I sacred grove of Harachandi for even asked the girls if they the four days of the festival to knew who Hamid was. Was sacrifice, feast and enjoy the this a Muslim name? I tried mela. to find out whether they saw any incongruity in this. The Harachandi Mela They simply laughed. It obviously never occurred to I had come to study this them or their mothers to see festival, continuing my any incongruity in this. I inexhaustible fascination for was the incongruous one! the way the Hindu tradition in The song was printed in a Orissa represents women and small bazaar publication their bodies. Underlying my entitled Raja Doli Gita fascination lay, no doubt, my (Swing Songs of Raja) unconscious assumption of the which someone had bought vastly different and rather at the mela. negative manner in which the Semitic religions and their This incident sensitised contemporary heir, modern me to the Muslim presence medicine, approached this in the festival of the menses. reality. This is to say that I was On my next visit to the not prepared for what I heard mela, which takes place at that hot June morning in the the hill of Goddess village of Dekudi when the Harachandi, some 20 km girls were singing on their south of Puri, I checked the swings. (See also my article on vendor of books and saw this festival in Manushi that the only song pamphlet No. 82) Young girls singing Raja song on a swing on sale was the one with

No. 91 (November-December 1995) 17 S.A. Hamid’s songs in it. A young our Hindu brothers. They also join us devotion, he granted this land. woman next to me bought one for two at our festivals. We keep good relations Whether something entered his heart rupees and so did I. with the , we exchange gifts or the Goddess appeared to him in a with them (dia-nia karu). Also this The mela draws a fair crowd, with dream, whatever the reason, he was place is used by our women who come men from about 60 villages very happy to grant this land... That and visit the mela. Some of our women surrounding the hill of Harachandi Muslim administrator was so strong, buy new clothes for raja and eat treats no one could move without his pitching long tents in the grove.1 like the Hindu women do. They can permission. Once the mahant of Emar Many vendors sell anything from food come here and rest.” Math in Puri wanted to have a darshan to village furniture. People come as day visitors. I noticed that several It seemed to me that Fariduddin of the Goddess. He came along the vendors as well as several visitors were was expressing concern about the coast in a palanquin. Mohammed Muslim. When my collaborator P.C. safety of Muslim women at the mela Askar heard the rhythmic panting of Mishra did a systematic survey of all so we inquired whether Muslims also the carriers and came to stop the the tents, interviewing men from each observed a separation between men palanquin saying: “Who has come tent, it appeared that in the last four and women during this festival. He without my permission in a palanquin to five years, youth clubs from responded: in my land? Stop him!” The mahant sent a message to the mahant of surrounding villages had organized “Not at all. Why should we do this? tents for the purpose of keeping law Pandita Matha who in turn sent a The Hindus say that their Goddess is message to Mohammed Askar saying: and order at the fair, not leaving this at her periods but we do not crucial task to the police. They had “Don’t insult the mahant of Emar understand this. We don’t ask about Matha. Let him go.” Askar responded done this in response to cases of rape this, it may offend them. We observe by saying: “If he is coming why did at another goddess temple. raja by stopping our ploughs. Some he not inform me? Such a holy man, I Apparently, outsiders had come and of our girls and women play on swings would have received him with all raped some women. and wear new clothes.” dignity.” He then sent a message to Muslim Participation The involvement of Muslims in the the mahant of Emar Math requesting festival of the menses was even him to wait a while. Askar then had In 1990 there were three such clubs incorporated in a song one of the flowered arches built all along the road and one of them was a Muslim one. priests of Harachandi sang for me one to the Goddess. So the mahant went People in all three clubs explained that day. The song recounts Her story and and had a darshan of the Goddess.” in the last six to seven years the several persons who gave land for the number of pilgrims, visitors, and temple are mentioned. One of them is A Shared Culture vendors to the mela had increased Mohammed Askar who gave seven substantially. These were outsiders in acres of land for the maintenance of Then the other panda who had told the sense that they did not belong to the Goddess’ worship. Hearing this, I me about the British bribing Askar the villages whose men pitch tents in asked the pandas about this Askar. with land, chimed in with the the grove. This increased the law and They explained to me that at the time following: order problems. Two of the clubs are of the arrival of the British - who “...this Muslim was such a good from one village only two kilometers conquered Orissa in 1803 - the British administrator that no law suits were from Harachandi’s temple. That gave land to a Muslim to buy his filed in Puri. Everyone was coming to village has a sizable Muslim loyalty and gain information. this Muslim to settle their disputes. population. One of the clubs is Hindu, However, according to another panda He was like a king, dispensing the other one Muslim. The Muslim this Muslim respected the Hindu gods judgements. People came to him all club house was actually a paan shop and goddesses. This Mohammed the way from Chilka, even as far as with a covered area. About the work Askar gave seven acres of land to the Ganjam, to Puri. People lived in peace of this club, Fariduddin said: temple of Harachandi. Then this under him.” second panda went on about Askar “In the last five to six years the Since Mr. Fariduddin of the and told me the following: crowd coming here has become much Muslim youth club tent at the festival larger. We try to see that everything “Although he was a Muslim, had invited me to visit his family in goes well at the mela. We join with fearing the Goddess, and with great the village I decided to visit him there

18 MANUSHI after the mela. His village is scarcely two kilometers from the grove of Harachandi. He introduced me to a farmer, Sheikh Imabul. The following conversation took place: FAM: Do you stop cultivation work during the four days of raja? S.I.: We give rest to the land, the B bullocks and to men. It is the way people go, it is a custom; we also make pithas (special cakes for raja). The people stop work. If we cultivate at that time, people will surely feel bad, so why should we do it? FAM.: But this is not a Muslim festival? S.I.: It is not a Muslim festival but Men camping at the festival site we live together. They have a festival so let us be happy and join with them. Fariduddin’s mother and was taken tank by seven married women to They also join in our festivals. If we inside the house and introduced to her. bathe; she wears new clothes and cuts do otherwise there will be quarrels. After the required pleasantries, she her nails. Then some verses from our Why should we quarrel? We work and explained to me their marriage system scriptures are read. But during the keep good relations with each other. and how come everyone in the house seven days she does not do her prayers. In this area some people create was related to everyone else. They On the seventh day her maternal problems between the two practice cross-cousin marriage which grandmother must be there. She will communities, so we have to be the Hindus in this district do not. see to it that the girl is properly extremely careful and give no reason However, further south, in Ganjam decorated and beautified. On that day for quarrel. district, (as in most of the South) the she will do her prayers again.” Hindus also practice the same form At this point I tried to find out Hearing this description, I was of marriage. The conversation came more about these persons who create struck by the exact parallel with the around to Raja Parba and she problems but no one wanted to talk menarche observances of Hindus of confirmed that some of the girls and further about it. the same area. I was then curious to women play on swings and dress in know whether their other practices FAM: The Hindus say that the new clothes. Most families also were also followed by the Muslims. earth menstruates at that time. Do you prepared the traditional pithas. I then think that too? queried her concerning the menarche FAM: When the mother sees her S.I.: No; there is no such thing in observation in her family. At first she daughter’s first blood, does she place our book; nothing like that is written. was reluctant to engage in this her on the manure pile? But this earth is Mother; only because particular conversation. I waited until Mo: This used to be done earlier, of that we give rest to her. We do not only girls and women were in the but it is not done anymore. observe this very strictly. We do not room and then she became more gain if we plough, nor do we lose if forthcoming. The following is what FAM: Was it done for you? we do not plough. It is just for keeping she told me: Mo: Yes, my mother placed me on good relations and walking together. “When a daughter bleeds for the the manure pile for a while before A Hindu’s plot is right next to mine. first time, she will not be allowed to taking me indoors for the seven days If I do not stop he will be greatly go out. She won’t eat fish or meat, nor seclusion. But I did not do that for my pained. daughter. salt. She is kept indoors for seven days. I then requested to meet Mr. On the seventh day she is taken to the Except for the reading of scriptures

No. 91 (November-December 1995) 19 and the saying of prayers, the pertaining to Dharmshastra. The rest of the volume is filled observances were basically similar to Kohenoor Press is owned by a with a long list of testimonials. The those among the Hindus. I was prominent Muslim family of Cuttack. first three, in Oriya, are noteworthy. particularly struck by the fact that the At the house of the owner of the press The first is from Puri Gajapati custom of placing the girl on the in Cuttack, we met Nasrul and Thakura Raja Sri Jukta Dibyasingh manure pile had also existed, his wife. Nasrul is the son of the Deb (the king of Puri) commending revealing that cultivators shared, founder of the press, the late Aminul Aminul on having published the regardless of religious affiliation, the Islam, who passed away in 1985. for the last 50 years and understanding of the menses as part Nasrul’s wife, being from Puri, had thereby fulfilling a great social service. of the same degeneration/regeneration acquaintances in common with P.C. He also commends him for having processes as those found in nature. Mishra, which immediately created a published many Hindu religious bond. She gave me a slim volume works. After returning to Puri I made about her father-in-law that her The second testimonial is from the some enquiries trying to get more husband had just published to honor secretary of the Mukti Mandapa information on Sheikh Imabul’s his father’s memory. The book Pandit Sabha, Sri Purna Chandra remarks about persons creating trouble recounts how Aminul Islam started Tripathi, where it is said that since between the communities. It turns out publishing the Panjika in 1935. It tells 1935 the manuscript of the Panjika that a certain well off local member us that Aminul Islam was awarded the was sent to the Sabha every year for of Congress hires goondas to foment honorary degree of Jyotish corrections. Tripathi also commends riots. This gives him the opportunity Chandrasekhar in recognition of his Aminul for having endowed the to use Congress funds to give relief to outstanding contribution to astrology temple with funds for the upanayan the affected communities whose by the President of the All India of young indigent Brahmins as well houses have been burned as well as Council of Astrological Science. the opportunity to keep a good portion as for the ekadashi brat. He concludes of those funds for himself. The book contains accounts of with the words “we pray for his soul”. Aminul’s life as well as his friendship Unfortunately this was not the first A Muslim Pandit time that I had heard of similar and collaboration with the poet S.A. practices by politicians fomenting Hamid. Aminul published a verse The third testimonial is from Sri troubles between communities in the account by S.A. Hamid of a famous Krushna Rajaguru, president of the area. incident in the history of Orissa’s Mukti Mandapa Pandit Sabha and resistance to British rule, the firing on Professor of Sanskrit at Jagannath The Puri Panjika the boat man Baji Raut at Dhenkanal Sanskrit University in Puri and one during an uprising against the colonial of the most learned men I have had To further my understanding of government. He published it in 1938, the honor to know. K. Rajaguru, Muslims in this region, P. C. Mishra right after the events described. The besides being elected president of the and I decided to go to Cuttack where book was banned and the booksellers Sabha and nominated to the Sanskrit Kohenoor Press, which publishes both arrested. In fact it was the friendship chair at the university in Puri, was also the pamphlet of swing songs and the between Aminul Islam and S.A. traditionally the supervisor of rituals Puri Panjika (almanac) was located. Hamid which started the press going. of the whole Jagannath temple as well The Puri Panjika is a major cultural Hamid would put into verse as the purohit of the king.2 I will institution and the most respected memorable events of the day, as well translate his comments for they almanac in Orissa. It contains crucial as write about many local festivals embody the spirit of Hindu-Muslim astrological information as well as the such as the great Ratha of understanding that has prevailed in dates of all the major and minor Jagannath in Puri. Aminul decided to this region: festivals. It contains a solar as well as immediately print these compositions a lunar Hindu calendar, the civil in cheap pamphlets so that they would “Mia Saheb [Aminul’s nickname] calendar and the Muslim calendar. It be accessible to everyone. This being showed genuine respect and honour is endorsed by the Mukti Mandapa before the time when radios, let alone to all religions. He was of a religious Pandit Sabha, the assembly of learned TV, were widely available, they sold and helping temperament. He always Brahmins who convene inside briskly, and thereby launched the fought against blind religious Jagannath temple to consider matters press. sentiments. He published Puranas and

20 MANUSHI Dharmshastras. His gift to Oriya beginnings of the Kohenoor press and then authorizes it. Then it gets religious literature is important, panjika: the authorization from the king of uncommon and befitting the time. He “My father then thought of doing Puri. In it we also indicate the Muslim was independent minded, the panjika and consulted with festivals according to our calendar. If nationalistic, and courageous; he was different astrologers and began you are interested in Hindu-Muslim never afraid. He was one of the few publishing it. First we send the relations in Orissa you must go to non-Hindus who tried to uphold the manuscript to the Mukti Mandapa Kaipadar to the shrine of a pir. It is basic principles of Hinduism and in Pandit Sabha which looks it through the most famous pir shrine in Orissa. that spirit he gave generously to a fund for the thread ceremony of poor Brahmin children. That fund, along with a fund for ekadashi brat is a permanent legacy with a fixed deposit. He does not need a testimonial; without one he is a learned man and a pandit.” Many more testimonials follow, several in English, from chief justices, journalists and academics from all over Orissa and all with Hindu names. The wife of Nasrul Islam responded first when I asked about the situation concerning Hindu-Muslim relations in the city: “In childhood we are so immersed in Hindu culture that we simply do what they do; wear new clothes at Ganesh etc... At our functions, marriage or death, all our neighbours join us. They are friends in pleasure and in pain. So also we share their pains and pleasures. We are so close. If we invite one thousand people, 200 Hindus who are not neighbours will be invited besides 200 neighbours. For the death ceremony of my father-in- law, my husband made separate arrangements to have mahaprasad (from Jagannath temple) for the Hindus. We had biryani but some Hindus ate that too. My mother in Puri adopted some Hindu boys; they frequently visit her house and they have kept relations with me after my marriage.” Nasrul Islam told us about the friendship between S.A. Hamid and his father and how this got the press started. He then told us about the Cover page of the Puri Panjika No. 91 (November-December 1995) 21 There the prasad maker is a Hindu Delhi, Ajmer, Gujarat, then Orissa. and must be a Hindu; he can’t be a Satya Narayan became Satya Pir From Sterling’s history we know that Muslim. Both Hindus and Muslims go for the Muslims. Different Babas from in 1593 the fort of Kaipadar was to this pir.” this religion wanted to preach their established surrounded by jungle. dharm and came to Orissa and Baba entered there in the afternoon. Hindus Worship Muslim Pir influenced its dharm. [then follows a At noon he did namaz. For uju long list of Babas from Cuttack, Pipli, (purification) he needed water; so After getting directions to Astarang, Balasore and other places] Baba met a long bearded, knotted Kaipadar, we took our leave and Among them is Bokhari Baba. He was haired sadhu and asked him headed for the pir’s shrine. for water. The sadhu knew Kaipadar, not far from that Baba was a siddh purush. the city of Khurda, is a To test him he told him he had village of about 5000 no water and to get it himself. inhabitants, about a fifth of Baba had an iron rod in his hand and struck the earth with whom are Muslims. The D pir’s shrine is in a rather it. Water gushed out. That elaborate structure water is now seen in the well surrounded by a large in the courtyard of the shrine. courtyard with adjoining The two stayed in the same rooms. Next to that place in discussion of Dharmshastra and darshan. compound is a mosque. As The sadhu then left for a tirth. we entered the gate to the Baba stayed here in this courtyard, a garland seller beautiful forest with fruits and (mali) was selling flowers on flowers. He was old and doing the right and a sweetmeat tapasya. seller (gudia) was on the left. The mali’s name is Gajapati Ramachandra Mahapatra and the gudia’s Deb (the then king) was then name is Sahu, both Hindu staying in the historic Barunei names. I bought a garland, hill. Once the king was some sweets, incense and hunting near Kaipadar fort rosewater and we went to the and met the Baba. The king shrine. The khadim sat by a felt blessed seeing the Baba. huge termite mound covered Taking permission from Baba, the king built an ashram there with cloth and garlands. I and arranged for his food and handed my offerings over drink in the flowered forest. and gave my name. The The fame of Bokhari Baba khadim prayed in Urdu, Kaipadar Shrine, Photo: BIBHUTI MISHRA spread everywhere. Many sprinkled the rosewater on people came; Baba was equally the mound, lit the incense and put the a sanyasi and came from Samarkand affectionate to Hindus and Muslims. garland at the base of the mound. He in the 17th century. He was born in a People got satisfaction from seeing then blessed us both by brushing us Muslim family in Bokhara. His name Baba, discussing philosophy and with a bunch of peacock feathers. has spread throughout Orissa and throughout India. He was beloved of religion. Baba gave hukum (order) and I asked him to tell me about the the Lord (ishwar premi) and a devotee people’s desires were fulfilled. Baba pir, Bokhari Baba, and he gave me a of God (Bhagavad bhakti). He was not shared with others the food and drink thin pamphlet entitled Bhokari Baba tied to the world (samsar) and he took the king had given him. A gopala boy, of Kaipadar written by Trinatha sanyas and wandered to different learning of the great deeds of Baba, Srichandana. The following is a tirthas. He had been to Mecca and offered milk regularly. Many people translation of the pamphlet’s content: Medina and then he came to India: began staying there so a settlement

22 MANUSHI grew. On the day of Hijra 1146 Ramazan 24th the gopala saw that around the meditating Baba an ant hill was forming. The gopala was very worried. He ran to the village and told the news. The villagers came and saw the Baba in deep meditation, a E brilliant glow on his face. They had their last darshan and people offered flowers. Then the ants covered him completely and the hill grew. So he is a jinda-pir (a living pir); he is the greatest devotee of Khuda (Allah). The news went to Khurda and the Gajapati came with his court and realized that Baba is Satya Pir. The Gajapati Ramacandra Deb introduced Devotees at the Bokhari Baba's Shrine, Photo: BIBHUTI MISHRA the puja for the union of Hindu and Muslim religion and culture (dharm there and found the clay. Every year it The present marble shrine was o samskriti). Since that time the is collected for preparing vibhuti. constructed in 1893 in Muslim style. Hindus’ Satya Narayan’s peacock tail The money was donated by a seafaring is kept at the shrine. He appointed a Puja at the Shrine trader who received a boon from Baba. Muslim pujak. A Sahu Mahajan was The architect, Duhsasana Mangaraj appointed for the food offerings of At dawn the main door is opened. was a Hindu. The villagers offered dried sweets. A mali was appointed After ablutions, the khadim plays the nagara (drum). The door to the shrine their labor and a new addition was for flowers and sandal paste. Every day is opened and the shrine is cleaned. built in 1925. this is offered to the pir. The fakirs The mali and the gudia arrange their who come are to be fed on Thursdays Ramachandra Deb brought a flowers and sweets. The khadim offers with khiri and kecheri. The king gave khadim from Kusupalla (near Khurda) sandal paste and flowers and lights a (the genealogy of the khadim is given). two batis (about eight acres) and 10 ghee lamp. Then sirini is offered. In manas (about 2 acres) of land in the the evening the drum is also played (The pamphlet concludes with month of Jyestha 1141, 13th day and incense is offered. The shrine is practical information on the various (1734). This is known from one of the open till nine p.m. Thursday is a holy ways of reaching this shrine by bus sanand (decrees from the king’s day. Khiri is given to the poor and and train). court). An additional four acres were fakirs are fed. Several annual festivals given for the fruit garden in charge of are observed such as Urs, Ramazan The information in the pamphlet the khadim. etc... confirmed what the mali, the gudia In Bengitangi, a nearby village, There is no feeling of touchable or and the khadim had told me. Today there is a well out of which Baba’s untouchable caste (jati chhua, there are five gudia families and two vibhuti (sacred ash) comes. The soil achhua). Everyone can come and eat families of malis who take turns in the has a good smell and looks like sandal together. The Koran is recited on holy seva. They confirmed that land was paste. When the puja started Baba days with mikes. Hindus of many given to them by Ramachandra Deb appeared in a dream to the khadim and sampraday come here. Muslims and to carry out the seva of the Baba. Hindus forget their differences and told him about this vibhuti from the Satya Pir as Satya Narayan well of a gudia. At the time of the food live like brothers. offering (fatia) if the clay from that Satya Narayan Pala is performed The author of the pamphlet, particular well is put in the sirini here. The flag on the shrine is a Trinatha Srichandana, being a Hindu, (dried sweets), it will become prasad. symbol of the equality (samata) of uses throughout his text Hindu terms The khadim and the villagers went Hindu and Muslim culture. such as sanyasi, pujak, tirth, samsar,

No. 91 (November-December 1995) 23 Ishwar premi, Bhagavad the priest launched into a bhakti, and siddh purush to lengthy song about a king’s talk of Bhokari Baba. In fact dream. The song had no Urdu terms are few and far reference to any Muslim between. The very first phrase characters or themes. informs the reader that the I learned from the priest Muslims’ Satya Pir is a form that some castes regularly have of Satya Narayan. Devotion Pala performed on the and respect for this Baba was occasion of certain festivals. from the start shown by both For example, the weavers, on Hindus and Muslims and the occasion of the worship of Ramachandra Deb in their loom, always have a Pala endowing land to both Hindu performed. In fact, while doing and Muslim servants for the fieldwork among the weavers worship at the shrine. This of Nuapatna, my husband simply institutionalised the participated in their festival popular practice. He and witnessed a Pala. He was simultaneously gave state F then told that they had first legitimacy to harmonious re- gone to Kaipadar to receive the lations between the two com- blessings of Bhokari Baba. munities, institutionalising in the worship at this shrine the cooperation of the two Mohammed communities. The popular Chaturvedi practice has not changed Let me add one more since its beginnings in the example illustrating the tenor 18th century. According to of relationships between the khadim as well as the mali A woman preparing a special sweet for Raja Hindus and Muslims in this and gudia on duty that day, area. P.C. Mishra and I made the at the festivals celebrated at the shrine sponsor Pala. It is sung and sponsored acquaintance of the teacher of a on Muslim holy days, about 75 only by Hindus. Muslims sing milad. madrasa in Pipli. Pipli is a town percent of the crowd are Hindus. I made a point of attending a Pala between Bhubaneswar and Puri, I asked the khadim about Pala and performance later in Puri. It is where the famous cloth applique work the peacock’s tail, mentioned in the performed for a fulfillment of a wish. is done. This town of about 12,000 booklet. Pala is a song sung by P.C. Mishra’s wife, Sureswari, had inhabitants has a majority of Muslims, particular Hindu singers for the arranged for a priest to perform one many of whom do applique work. The fulfillment of people’s desires. The at her house. The priest with teacher’s name in itself captures the singers who live in a 15 kilometer Sureswari’s help set up the icon, a spirit of the place: Mohammed Israil radius from the shrine come and get bunch of peacock feathers, decorated Chaturvedi. The title of Chaturvedi the Baba’s blessings and permission it with red cloth, and placed all the was given to him by Hindu and before they start out to perform. They items of puja around it. A food Muslim neighbours due to his carry a bunch of peacock feathers and offering was prepared (grated coconut knowledge of Hindu scriptures. In these are said to represent and gur). The priest explained that the 1990 he was a youngish man in his simultaneously Satya Narayan and peacock feathers were Narayan, and early 30s. To capture the flavor of Satya Pir, who in fact are one and the that this was Satya Narayan, and that Israil Chaturvedi’s manner of speech, same as the very first sentence in the was also Satya Pir. According to him I will reproduce a conversation we had booklet informs us. It is the same Satya Narayan/Satya Pir was born with him and two other persons one peacock feathers that the khadim uses from a Muslim princess, Saheeba Jani, June evening, sitting under palm trees to bless visitors to the shrine. The who had swallowed a lotus while by the mosque. We were joined by Muslims do not sing nor do they bathing in the Ganges. After the Puja, Sabir, a youth of 19 and by Mustan

24 MANUSHI Saha, the imam of that mosque. FAM: What other festivals do you knowledge is what earned him the title Clearly Israil enjoys speaking on the celebrate? of Chaturvedi. topic of the similarities between his Sabir: In our Id some Hindu religion and that of the Hindus: friends of ours wear new clothes and A Living Tradition MIC: All religions have a similar make merry. On the day of rakhi The song sung by a young girl on core. For example take the notion bandhan Hindus worship cows and a swing during raja had led me to of shunya, void, emptiness in Hindu bullocks and give them pitha (cakes). discover a world to which I was texts. We say nur which means the We also do that. On Dasahara we also originally introduced by two famous same thing. In your [here P.C. Mishra] wear new clothes and on Divali we professors. Professor Charlotte texts they say anakar, with no form. light lamps and go to Marwaris who Vaudeville of the Sorbonne and Also you say nirakar and from that feed us. Professor Anne-Marie Schimmel of 3 two kinds of puja come: sakar puja FAM: What do the cultivators Harvard University were giving a and nirakar puja. Similarly, aikyabad observe? joint course at Harvard in 1980 or ekeshwarabad means one ultimate entitled “The Sant and Sufi Traditions Mustan: At raja they stop principle. Mohammed says the same of India.” We learned about the ploughing. They also observe thing. historical movements that had akhyayaanukul on akhyaya trutiya produced a Lalla and a Kabir, of the PCM: What is the relationship (ritual first planting of seeds). Even deep interpenetration between Sufism between the two communities here in if we are Muslims, in agriculture we and Bhakti. However, this was a Pipli? follow the Hindu tradition. history course which stopped before Sabir: We are very good friends. Mohammed Israil continued citing the coming of the British. I therefore verses from various Hindu texts and never quite expected to come face to Mustan. We go to each others pointing out the parallels with Islam. face with the kinds of practices this funeral feasts. We do not touch the He took us to his room and showed course introduced me to. I felt, corpse of a Hindu. But we take the the many Hindu texts he had there. speaking with Mohammed Israil responsibility for all the food He reads Arabic, Urdu, Gujarati, Chaturvedi, or the khadim of Bhokari arrangements. Telugu, Bengali and Hindi. This vast Baba (in fact all the persons I PCM: Do Hindus come to your funerals? Mustan: Yes, we call G them; they help carry the body and go to the emetery and throw earth on the grave. They go to our cemetery. Sabir: In Pipli we have Lakshmi and Ganesh puja. We collect contributions (chanda) from each and every person. Muslims give with pleasure and participate in the feast. They come and sit and eat with the Hindus. At Ganesh puja, we also participate and wear new clothes. The mosque next to the Kaipadar Shrine, Photo: BIBHUTI MISHRA

No. 91 (November-December 1995) 25 encountered in my quest) that what rigid boundaries, has not taken root. in the process forgotten their ancestors these two remarkable professors had pace their strident rhetoric about Orissa enabled me to experience talked about had come to life, here in hindutva. directly the interpenetration and Orissa. The little that I have presented mutual influence characteristic of the in these brief notes speaks for itself meeting between Islam and Hinduism and hardly needs any commentary. References: in the subcontinent that Professors 1. For a more in-depth treatment of this festival What made a deep impression on Vaudeville and Schimmel had taught see F. Apffel-Marglin with P.C. Mishra me was the fact that several persons about. Here this phenomenon could be “Gender and the Unitary Self: Locating the were clearly aware of the forces trying appreciated, tasted and felt, with Dominant when Listening to the Subaltern to create enmity between the practices having roots far into the past Voice” in Oral Traditions, forthcoming, and communities. I heard many stories of — as far back as the 11th or 12th F. Apffel-Marglin “Rationality, the Body, and deliberate creation of conflict for century. Here I witnessed a truly the World: From Production to Regeneration” political and/or financial gain. But indigenous creativity at play, one in F. Apffel-Marglin & S.A. Marglin eds. Decolonizing Knowledge: From what gave me hope was that people which unfortunately is under assault Development to Dialogue. Oxford U. Press, from both communities continued to by those who would instrumentally use Clarendon, in press. participate in each others’ festivals religion for short term gains in a 2. K. Rajaguru was my teacher during my and ceremonies. The rhetoric of characteristically modern manner. In research on the devadasis of Puri. In my book extremists from either community has this attempt to draw sharp boundaries on this subject I have given him the name not yet made anyone self conscious between the two communities, making Trinayana. See F. Apffel Marglin Wives of about these practices. Orissa is them mutually exclusive, those the God-King: The Rituals of the Devadasis sufficiently steeped in its practices and extremists betray the particular genius of Puri. OUP Delhi, New York, Oxford, 1985. I mourn his passing in 1992. ways of thought that the recent of this land. Inheritors of the colonial ascendancy of a peculiarly modern classificatory mania used to such good 3. Professor Schimmel has published widely on Sufism and is a specialist on Rumi. Professor form of consciousness, namely one political ends in censuses, maps, laws Vaudeville is a scholar of North Indian that revels in exclusive dichotomies, and sundry other contexts for purposes medieval vernacular literatures and the in either/or thinking and its of divide and rule, they have learned author of major works on Tulsi Das and on concomitant neat classifications and well from their erstwhile masters and Kabir.

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