I have only completed one episode of Zard Patton Ka Bunn (I have no idea what this means) so far on YouTube, but I already have a feeling I will like this Pakistani drama better than Kabhi Main Kabhi Tum. Sharjeena and Mustafa were cute and the series started off well but I didn’t find the story engrossing enough towards the end.
The first episode of ZPKB is endearing. A girl is praying intensely that she passes her exams, while the Maulawi (religious scholar) requests everyone through the mic in the mosque to pray for her. He says it’s admirable that a girl in the village wants to study more.
This Maulawi is hilarious! When a village officer visits the mosque to announce a population control drive, the Maulawi asks, “What’s the population of Pakistan?” The officer replies, “It’s now 22 crore.” The Maulawi then mumbles to himself in a lighthearted moment, “What’s the use of these 22 crore people if they can’t even sponsor one motor for the mosque well!”
It’s funny how the Maulawi is shown as a comical character who no one in the village takes seriously. It’s surprising because I always thought Maulawis were treated with utmost respect. On the contrary, this series treats the Maulawi exactly like how some Indian movies show swamis and gurus in a funny light. In the first episode, the villagers are shown berating him for overusing the mosque mic. He’s on it every other minute, asking for donations for the motor.
Now, the shocking part was how casually a female character scolded her husband for waking up late, saying, “You’re a Muslim, not a kafir,” as if it were normal, everyday language. The way the word “kafir” (non-believer) was used so casually suggests it’s deeply ingrained in the cultural discourse. To a Hindu, like me, the word hit me like a jolt. In contemporary times, the word kafir can be seen as an insult by non-Muslims, especially when it is used to highlight the superiority of one religion over another. As a tolerant kafir, I’ll let it slide and move on, but it does make me wonder about its impact, especially among impressionable Indian youth who are into Pakistani dramas. My concern is that it could reinforce divisive ideas, encouraging people to see others through a binary lens of “believers” and “kafirs”. That’s a troubling thought in any diverse, multi-faith society. But here’s hoping Pakistani dramas will be more mindful of such polarized language in the future. As the world becomes more interconnected and local entertainment reaches a global audience, paying attention to details like language can help ensure you don’t alienate anyone who appreciates your work.
That said, I have no intention of boycotting the series. I look forward to watching the remaining episodes on YouTube. It’s not every day you come across such feel-good wholesome witty content. I will savor every moment of it.
I purchased A Thousand Cuts because I wanted to know Professor T.J. Joseph’s side of the story. Those who don’t closely follow news from South India might not have heard of him. I will offer an introduction before moving on to the quotes from his book.
Who is Professor TJ Joseph?
Professor T.J. Joseph is a retired college professor from Kerala, India. He gained significant attention after he became a victim of religious extremism. The tragedy that occurred in 2010 shook Kerala to the core and impacted the communal harmony of the state. Never had Kerala witnessed such a radical act in modern history. How and why did this happen?
The Tragic 2010 Incident
In 2010, while working as a Malayalam professor at Newman College in Kerala, Professor Joseph set up a question paper for an exam. One of the questions unexpectedly became viral due to its controversial nature. Professor T.J. Joseph did not mean any harm when he drafted the question. He had simply taken influence from a book that he had read. But alas, many misunderstood the actual intention behind the question and accused the Professor of blasphemy.
Despite offering an apology, communal tensions refused to die down. The religious were angry. Fearing for his life, and feeling utterly unsafe in his surroundings, he ran away from home. After moving from one district to another, he finally decided there was no point in hiding, especially when he had done no wrong. He returned home, only to be eventually attacked by PFI members. He was mercilessly beaten up, and his right hand, which the extremists accused of writing the “dreaded” question, was severed in front of his family, neighbors, and other village folk who stood shellshocked, too scared to intervene. It took multiple complex surgical procedures to re-attach his hand.
Kerala is a state that is renowned for its communal harmony. But it is also known for its appeasement politics. The state government, politicians, and media did little to help Professor TJ Joseph. His Church abandoned him out of fear and ego. The Professor ended up losing his job in the college on the grounds of misconduct, although he was later reinstated after public outcry and intervention by authorities. He was the sole breadwinner in his family, and his wife and children had to endure many hardships due to his job loss. His wife, Salomi, slowly went into depression and died by suicide. The chapter on his wife is the only chapter without a title. It’s as if words aren’t enough to encapsulate the depth of his grief.
I bought his book because I had only heard the media’s version of his story till now. We all know by now how the media often tries to cover up facts based on their own biases. The present state of mainstream media made me purchase the book. I am glad I did it. The details are chilling. The points I am giving are only a summary of the things that happened. When you read the book, you are transported into Professor Joseph’s world of art, cinema, poetry, desperation, fear, courage, and resolve. He explains every little incident in vibrant detail. You can’t help but shed a few tears. I feel Kerala collectively failed him. Yet, his optimism and his dry sense of humor prevail and serve as a source of inspiration. Here’s a teacher who is teaching everyone in his own unique way how to combat the extremes that life throws at you.
Professor T.J. Joseph’s case remains one of the most shocking cases of religiously motivated violence in Kerala. The incident sparked widespread anger and discussions about freedom of expression and religious intolerance. The PFI members involved were later arrested and convicted. But, sadly, as a society, we still remain religiously intolerant. If you take a peek at the comments under any of his videos or news articles, you will know what I mean.
Quotes from Professor TJ Joseph’s Book
In an apology of a democracy, the interests of the mob got weightage over anything else, even if those interests were born out of ignorance, against truth and flagrantly unethical. Vote banks comprise such mobs. They shoulder the chair of power.
Marital life is a kind of war. An extraordinary war that lasts a lifetime. In a normal war, the one who defeats the opponent wins the war. In a marriage, the one who defeats the other will also lose. Therefore, marriage is a war where one must win without defeating the significant other.
My rationale was that as I had taught thousands of students, a large number of whom were Muslims, even if some misguided elements wanted to harm me, wouldn’t they first ask my students, and wouldn’t my students stand up for me and disabuse them of their wrong notions about me?
The mind of a student of literature must be dispassionate. Only in a place where there is no entrenched emotion can all emotion enter. Only in spaces where no one belief has nested itself can enlightenment enter and soar.
As I lay there accepting gifts and graces, I thought I must not merely forgive my attackers but thank them as well. For until then, I had never received so much love and care.
The attack on me was condemned even by Muslim organizations. The Church authorities alone remained silent.
I have been told that the gang that attacked me was made up of active members of an organization called Popular Front of India (PFI) and its political wing known as the Social Democratic Party of India (SDPI). All the members of the attack gang were then sent to various safe houses and shifted from one to another frequently with the help of many sympathizers.
The fish seller in our area in Muvattupuzha was a Muslim. Earlier, if we asked for half a kilo, we would receive exactly half a kilo. That has changed since: when we ask for half a kilo, we get at least three-fourths of a kilo. Only when I threatened to stop buying his fish if he didn’t accept payment did he, very reluctantly, start to accept money from me again.
Pinarayi Vijayan said that the whole of Kerala was on my side and that there was no difference between the extremists from PFI who had chopped off my hand and the church diocese that owned and managed the college.
At one time, having run out of funds, when I was at the end of my tether, Yukthivadi Sanghatana (Rationalists Organization) turned up with the money they had collected for me. I asked myself, why would they need other gods when they are themselves playing the role of God?
After I was attacked and maimed, I appealed to the state chief minister and home minister to withdraw the blasphemy case filed by the police against me of their own accord. The government had no will or courage to withdraw a case they had got instituted for communal appeasement.
The view that the suicide was caused by the unjust and immoral ways of the Newman College authorities predominated. One thing is certain, a dead Salomi is more powerful than a live Salomi. Because what she couldn’t achieve while alive, she could, by dying—bring the management to change their mind.
The US elections are done. Trump has emerged as the clear winner. For Indians like me, while it’s an election in a different country, the reactions to his victory feel close to home.
Liberals in the USA are angry. They are accusing Trump supporters of being fascists and anti-LGBTQ. This is similar to how the Indian left reacts when BJP wins an election. They accuse the voters and label them as stupid, uneducated fascists.
I can understand the intense emotions. It’s human to react strongly to causes you care deeply about. However, the liberals in both the USA and India are unable to grasp why the right wing is getting votes. They seem unwilling to hold open discussions to find out the drawbacks of the party they support. It’s only when you acknowledge the mistakes that you can rectify them and ensure the party’s victory in the next election.
In the USA, from what I learned, the right-wing Republican party got votes because they catered to the ordinary American’s issues, such as inflation, immigration influx, border security issues, Biden’s handling of the Middle East war, rising antisemitism, and the democrat’s stoic silence about the Bangladeshi Hindu genocide and Khalistani issues. The last two issues mattered to American Hindus, whereas the Middle East war affected American Muslims. Some American Jews I follow observed with pain how the far-left held college campuses hostage, even going to the extent of attacking Jewish students and setting the American flag on fire.
The reasons for Trump’s win were in front of all to see, but somehow, people chose to ignore it.
Trump got votes not because the majority of Americans are anti-abortion or anti-LGBTQ. It had more to do with the Biden government’s handling of core concerns. By choosing to concentrate only on niche issues, the Democrats distanced themselves from the ordinary American. This is why Democrats won in cosmopolitan cities with more diverse populations, whereas Republicans won the remaining places.
In India, the trend is similar. When the BJP wins, the anti-BJP group resorts to insulting the voter’s intellect. They are labeled fascists, and no effort is made to understand the reasons that led them to vote for a right-wing party. For instance, I see many who were once left-leaning becoming comfortable with the BJP after the Waqf land issues started. In case this issue changes the political dynamics of the country, the anti-BJP clan would still place the blame on the BJP voters, calling them communal, uneducated, and fascists instead of looking inward. There’s always more uproar and less introspection.
A party cannot grow if it refuses to acknowledge its mistakes. Liberals won’t be able to defeat right-wing parties if they continue to ignore important issues.
600 families in a small coastal area in Kerala risk losing the properties they paid for. Reason: The Waqf claims the land is theirs.
What is Waqf?
A waqf is an Islamic endowment of property or assets designated for religious, charitable, or social purposes.
In India, waqf properties are managed by the Waqf Board, a government body responsible for overseeing and regulating these endowments.
What is the Munambam Waqf Issue?
The Munambam Waqf issue is a complicated land dispute. This land, which covers approximately 404 acres, is located in a place called Munambam in the Ernakulam district of Kerala.
Historically, the land belonged to the Kutchi Memon community. They migrated to Kerala for trade and were granted this land by the Travancore kingdom. In 1950, part of the land was donated to Farook College as Waqf property, intended for educational purposes. Farook College went on to sell this land to the current property owners of Munambam.
In recent years, the Kerala Waqf Board has claimed ownership of the land. This has led to significant tensions among local residents, most of whom are Christian families and fishermen who have lived there for decades with legal ownership. This is not a communal issue, as even Muslim families have been affected by Waqf.
The claims by the Waqf Board have prevented the residents from managing their properties. They cannot pay taxes or sell their land to meet personal needs, such as funding their child’s education or obtaining health treatments. The residents assert that the claims by the Waqf Board are invalid, as they fairly paid for the property.
Politicians from Congress and CPI(M) insist the property is not Waqf to console the residents. However, the Waqf Board says the land is indeed Waqf and the 600 Munambam families are encroachers who need to eventually vacate the area.
The Munambam residents were initially told to approach the Waqf tribunal to fight their case, as the court is unauthorized to handle Waqf land matters. This requirement is enabled by the current Waqf Act introduced by Congress, forcing victims to seek justice from the perpetrators themselves. Across India, there are 70,000 such cases pending, which the court cannot address until the Act is reformed.
How to Resolve this Issue?
To prevent this issue from escalating, political parties must ensure that the vulnerable families in Munambam are provided justice. If they paid for the property, it is theirs to keep. Another community’s beliefs should not be imposed on them. It will lead to matters turning communal.
Concerns
This is not the only Waqf dispute in the country. The Waqf Board is claiming acres of land in other states of India, one of which houses a temple that is older than Islam itself.
The opposition parties, especially Congress, need to ensure the poor do not suffer because of discriminatory laws. For that to happen, all political parties need to work together to reform the existing Waqf law in India that allows such unfair claims.
I’m observing that the Waqf issue in Munambam is causing more Christians in Kerala to support the BJP. The matter has also drawn the attention of churches, which are advocating for reforms to protect property rights in cases like this.
If the reforms do not get passed in the winter session of parliament due to the appeasement politics of the opposition parties, the political landscape might shift significantly in favor of the BJP. It might change the political beliefs of many, who until now used to treat the BJP as untouchables.
The opposition parties’ best course of action is to back the Waqf reforms and avoid misleading the underprivileged with false promises. Words are not enough at this moment. The parties need to proactively initiate a discussion with the Waqf Board and ensure the poor get justice.
The Monkey Dilemma 
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