Introduction of self to the class.
Topic to be spoken on..viz..The advent of and A short history of Dawoodi Bohras in Mumbai
" The attractions of the city to Muslims is evident from the facts that state that between 1840 and 1915 Bombay became the third largest city in the British Empire, the largest port in Asia and , after overtaking Calcutta, the industrial center of all India and the economic center of the west
Indian Ocean. From the beginning of its great expansion around 1840, Bombay drew Muslims as diverse as the merchants and political exiles of Iran and the rural poor of the surrounding country in the Gujrat and the Konkan, in fact from all over India.
From mid century onwards, its growth came to rely on migrant labor from its continental hinterland, creating not only a muslim labor force but a huge market demand for religious production. which continues to this day. Entire markets sprang up and continue to do huge business in RIDAS, as we call the purdahs that bohra women wear, as well as every conceivable kind of religious requirement. Not only are these goods in demand locally but also supplied worldwide from The United States to the middle east and Africa
In 1850 Bombay was already home to around 100,00 muslims. Yet, historian Nile Green says that Bombay was not an indiscriminate Muslim melting pot in which difference was dissolved into a single homogenous Muslim community demanding a single formation of their faith.
In its cosmopolitan environment, different Muslims protected their customary community boundaries. Bombay's distinct 'Mohalla ' quarters housed separate 'Jamaats' or communities of Mongol, Irani, Habashi, Konkani, Pathan, Hadhrami, Memon, Khojas and of course, the Dawoodi Bohras.
Each community had its own 'Masjid' where the members offered prayers and held discourses, specially in the months of Ramazaan and Moharram. Each community even had their own version of the Arabic calenders. and its own Jamaatkhanas where religious or celebratory feasts were held. They were all classed as Muslims but the different sects follow their own rules, marry mostly within their own and keep their working and religious lives in similarly communitarian distinction.. All of this justifies that Islam is not a single monolithic faith. It also shows the variety of Islamic sects that made Bombay their home.
Of the Bohra community The Gazeteer says, "The Bohras are the descendants of the Fatemite Khalifa of Egypt in the fourth and fifth centuries of the Muhammedan era. The community comprises four main divisions, vis., Sunni, Aliya, Dawoodi and Suleimani, of which the Dawoodi is numerically the largest and separated itself from the suleimani,which is the smallest, about 300 years ago, owing to a dispute as to who was the rightful Dai, or leader. The section favoring the claims of Dawood came to be known as the Dawoodi Bohras.
The term 'Bohra' is derived from the Gujrati VOHORVU or VYAVAHAAR meaning to trade. From Saurashtra and Kutch, Kathiawaar and and Surat, the Gujrati speaking trading castes began flooding into Bombay from mid 18th century onwards. It also was significant that the seat of the Daawat shifted in about 1815 to Bombay. This led to an even greater influx of bohras coming and settling in Bombay as their Dai, their spiritual head encouraged them to invest in small businesses often giving them interest free loans and advice on how to go about it. Education for both boys and girls is encouraged. Deserving students are provided loans, again interest free for education abroad and for setting up small industries.
In the 1700's Surats decline of an important centre of trade and industry, the incentives given and business oppurtunities proved a draw. For the Dawoodi Bohras, the city also seemed to offer escape from the religious persecution of the Sunni sultans of Gujarat. The famines of 1790, 1813 and 1877-79 in Kutch and Kathiawaar also made them flee their native lands. They were attracted by the wealth that could be made here and joined the floods of migrants flooding the city which was booming because of the cotton trade and the share mania.
The Bohras are essentially a business class, though in todays day and age they have aspired to and scaled the heights of most professional careers. Bohras originating from small towns of Gujrat and Kathiawar, spread far and wide in search of livelihood. Bombay because of its vast business oppurtunities attracted many small town first generation Bohras. They came to Bombay with very little material possessions. Armed with only their dreams of making it big, they came seeking employment and starting off as Feriwalas, house to house vendors carting different goods. They lived in the homes of relatives or on room sharing basis often seeking food and security from the various masjids in their vicinity.
The Bohras established themselves as itinerant peddlars, who would buy all kinds of goods at auctions and go door to door selling them. Travel writers like James Maclean drew up intresting pen portraits of the Bohra peddler, quote," Unpacking bales of cloth for inspection of the ladies of the house and with marvellous patience, never uttering a word by way of complaint even if after all their goods have been displayed, nothing is bought." He goes on to describe the Bohra traders wares as quote," jewelry from Trichinopoly and Delhi, London and Paris; shawls from Kashmir and Amritsar
Rampore Chudders, Dacca muslins, Cutch and Kashmir silver and gold work, silk and satin from China and Europe, carnalians and agates, curbuncles, pearls rubies and diamonds.."
So taken up was Lady Amelia Falkland by the Bohra traders that her journal on Bombay published in 1857 was titled "Chow- Chow" after the Bohra vendors 'Chow- chow' or mixed oddment bag, famed for having within its depths from quote, " Pins, ribbons and hair dyes, to a copy of 'Uncle Toms cabin', and bottles of anchovy sauce and Wiltshire Cheese."
The coming of shops however pushed the peddlers out of existance, tho some of them moved on to other lucrative businesses likeretailinf foodstuffs, hardware, provisions, tin works, glassware, shoes, perfumes, perfumery, saddles and harnesses. The Northern end of Fort, in mumbai, is srill called Bora Bazaar after the large number of Bohras who set up shop there.
Sameera Khan says, that their enterprising spirit remained and manifested itself in multiple business dealings. When kerosene began to be imported in tins they began to buy up empty tins cases at 2 and 2 and a half annas each and fashion them into lanterns, kerosene lamps, cash boxes, travelling trunks and oil and ghee pots.
Maclean gives a lucid description of the Muslim quarters in the city in 1877 quote " Immediatly north of the Fort is Sheikh Abdul Rehman Street, Masjid Bunder and Dongri. These are the Muslim quarters of the towns. Streets are full of shops kept by the Bohras for the retail sale of furniture, clothing, cutlery.."
Walter Hamilton, in 'A Description Of Hindoostan' 1820, wrote " the remarkable race of men named the Bohras, who although Mahomeddans in religion, are almost Jews in manners and genius. They form everywhere a distinct community and are everywhere noted for their proficiency in bargaining, minute thrift and constant attention to lucre.."
According to the 1872 census of Bombay city and Island, in the city's Muslim population there were 7.94% bohras. Today, their number has grown vastly. From the inital 'muslim' areas they are now spread all over the city and its suburbs. By the late 19th century, some Bohra families, could be counted among the richest in the city. Akberallys and Monginis became household names. Wockhart and Saify Hospitals can be counted among the state of the art hospitals in Mumbai. Living by the principles taught by their Dais, they have prospered and given back to Society.The SBUT project stands tall among the cluster developments in the city, being upheld by the prime minister Narenra Modi as worthy of emulation elsewhere in the country. Whether the Swachh Bharat campaign or the Save the sparrow campaign, bohras have participated enthusiastically. The birthday of their Dai, is often celebrated by planting of many saplings . The first generation Bohra left behind a legacy of enterprise which has enabled future generations to go from strength to strength. Bohras, distinct in their colorful ridas, the men clad in kurtapyjama and long white overcoat called the saya are a ubiquitous part of the city. Their priorities lie in education and business, and so their uplift has been swift. Many Bohra schools even at a mohalla level ensure education for the not so well off, be it Bohra or otherwise. MSB, the school set up in Mazgaon imparts quality education.
Children hence imbibe the moral and spiritual values of their forefathers and grow up to be responsible members of society. They are a part of the vast Muslim brotherhood, but remain individualistic in that they are more liberal. Women stand alongside their men, as eduacated and as career oriented as the men. In fact many ladies and gentlemen from the 1940's are an alumnus of this very college ! They have the best of both worlds, often choosing their own partners or settling down in arranged marriages.
So in ending i think you will agree with me when i say, the Bohras came.. and conquered.. But unlike Alexander the great, they made Bombay their home, and are determined that this marriage of geography and enterprise will have a happily ever after..
Thank you.
Topic to be spoken on..viz..The advent of and A short history of Dawoodi Bohras in Mumbai
" The attractions of the city to Muslims is evident from the facts that state that between 1840 and 1915 Bombay became the third largest city in the British Empire, the largest port in Asia and , after overtaking Calcutta, the industrial center of all India and the economic center of the west
Indian Ocean. From the beginning of its great expansion around 1840, Bombay drew Muslims as diverse as the merchants and political exiles of Iran and the rural poor of the surrounding country in the Gujrat and the Konkan, in fact from all over India.
From mid century onwards, its growth came to rely on migrant labor from its continental hinterland, creating not only a muslim labor force but a huge market demand for religious production. which continues to this day. Entire markets sprang up and continue to do huge business in RIDAS, as we call the purdahs that bohra women wear, as well as every conceivable kind of religious requirement. Not only are these goods in demand locally but also supplied worldwide from The United States to the middle east and Africa
In 1850 Bombay was already home to around 100,00 muslims. Yet, historian Nile Green says that Bombay was not an indiscriminate Muslim melting pot in which difference was dissolved into a single homogenous Muslim community demanding a single formation of their faith.
In its cosmopolitan environment, different Muslims protected their customary community boundaries. Bombay's distinct 'Mohalla ' quarters housed separate 'Jamaats' or communities of Mongol, Irani, Habashi, Konkani, Pathan, Hadhrami, Memon, Khojas and of course, the Dawoodi Bohras.
Each community had its own 'Masjid' where the members offered prayers and held discourses, specially in the months of Ramazaan and Moharram. Each community even had their own version of the Arabic calenders. and its own Jamaatkhanas where religious or celebratory feasts were held. They were all classed as Muslims but the different sects follow their own rules, marry mostly within their own and keep their working and religious lives in similarly communitarian distinction.. All of this justifies that Islam is not a single monolithic faith. It also shows the variety of Islamic sects that made Bombay their home.
Of the Bohra community The Gazeteer says, "The Bohras are the descendants of the Fatemite Khalifa of Egypt in the fourth and fifth centuries of the Muhammedan era. The community comprises four main divisions, vis., Sunni, Aliya, Dawoodi and Suleimani, of which the Dawoodi is numerically the largest and separated itself from the suleimani,which is the smallest, about 300 years ago, owing to a dispute as to who was the rightful Dai, or leader. The section favoring the claims of Dawood came to be known as the Dawoodi Bohras.
The term 'Bohra' is derived from the Gujrati VOHORVU or VYAVAHAAR meaning to trade. From Saurashtra and Kutch, Kathiawaar and and Surat, the Gujrati speaking trading castes began flooding into Bombay from mid 18th century onwards. It also was significant that the seat of the Daawat shifted in about 1815 to Bombay. This led to an even greater influx of bohras coming and settling in Bombay as their Dai, their spiritual head encouraged them to invest in small businesses often giving them interest free loans and advice on how to go about it. Education for both boys and girls is encouraged. Deserving students are provided loans, again interest free for education abroad and for setting up small industries.
In the 1700's Surats decline of an important centre of trade and industry, the incentives given and business oppurtunities proved a draw. For the Dawoodi Bohras, the city also seemed to offer escape from the religious persecution of the Sunni sultans of Gujarat. The famines of 1790, 1813 and 1877-79 in Kutch and Kathiawaar also made them flee their native lands. They were attracted by the wealth that could be made here and joined the floods of migrants flooding the city which was booming because of the cotton trade and the share mania.
The Bohras are essentially a business class, though in todays day and age they have aspired to and scaled the heights of most professional careers. Bohras originating from small towns of Gujrat and Kathiawar, spread far and wide in search of livelihood. Bombay because of its vast business oppurtunities attracted many small town first generation Bohras. They came to Bombay with very little material possessions. Armed with only their dreams of making it big, they came seeking employment and starting off as Feriwalas, house to house vendors carting different goods. They lived in the homes of relatives or on room sharing basis often seeking food and security from the various masjids in their vicinity.
The Bohras established themselves as itinerant peddlars, who would buy all kinds of goods at auctions and go door to door selling them. Travel writers like James Maclean drew up intresting pen portraits of the Bohra peddler, quote," Unpacking bales of cloth for inspection of the ladies of the house and with marvellous patience, never uttering a word by way of complaint even if after all their goods have been displayed, nothing is bought." He goes on to describe the Bohra traders wares as quote," jewelry from Trichinopoly and Delhi, London and Paris; shawls from Kashmir and Amritsar
Rampore Chudders, Dacca muslins, Cutch and Kashmir silver and gold work, silk and satin from China and Europe, carnalians and agates, curbuncles, pearls rubies and diamonds.."
So taken up was Lady Amelia Falkland by the Bohra traders that her journal on Bombay published in 1857 was titled "Chow- Chow" after the Bohra vendors 'Chow- chow' or mixed oddment bag, famed for having within its depths from quote, " Pins, ribbons and hair dyes, to a copy of 'Uncle Toms cabin', and bottles of anchovy sauce and Wiltshire Cheese."
The coming of shops however pushed the peddlers out of existance, tho some of them moved on to other lucrative businesses likeretailinf foodstuffs, hardware, provisions, tin works, glassware, shoes, perfumes, perfumery, saddles and harnesses. The Northern end of Fort, in mumbai, is srill called Bora Bazaar after the large number of Bohras who set up shop there.
Sameera Khan says, that their enterprising spirit remained and manifested itself in multiple business dealings. When kerosene began to be imported in tins they began to buy up empty tins cases at 2 and 2 and a half annas each and fashion them into lanterns, kerosene lamps, cash boxes, travelling trunks and oil and ghee pots.
Maclean gives a lucid description of the Muslim quarters in the city in 1877 quote " Immediatly north of the Fort is Sheikh Abdul Rehman Street, Masjid Bunder and Dongri. These are the Muslim quarters of the towns. Streets are full of shops kept by the Bohras for the retail sale of furniture, clothing, cutlery.."
Walter Hamilton, in 'A Description Of Hindoostan' 1820, wrote " the remarkable race of men named the Bohras, who although Mahomeddans in religion, are almost Jews in manners and genius. They form everywhere a distinct community and are everywhere noted for their proficiency in bargaining, minute thrift and constant attention to lucre.."
According to the 1872 census of Bombay city and Island, in the city's Muslim population there were 7.94% bohras. Today, their number has grown vastly. From the inital 'muslim' areas they are now spread all over the city and its suburbs. By the late 19th century, some Bohra families, could be counted among the richest in the city. Akberallys and Monginis became household names. Wockhart and Saify Hospitals can be counted among the state of the art hospitals in Mumbai. Living by the principles taught by their Dais, they have prospered and given back to Society.The SBUT project stands tall among the cluster developments in the city, being upheld by the prime minister Narenra Modi as worthy of emulation elsewhere in the country. Whether the Swachh Bharat campaign or the Save the sparrow campaign, bohras have participated enthusiastically. The birthday of their Dai, is often celebrated by planting of many saplings . The first generation Bohra left behind a legacy of enterprise which has enabled future generations to go from strength to strength. Bohras, distinct in their colorful ridas, the men clad in kurtapyjama and long white overcoat called the saya are a ubiquitous part of the city. Their priorities lie in education and business, and so their uplift has been swift. Many Bohra schools even at a mohalla level ensure education for the not so well off, be it Bohra or otherwise. MSB, the school set up in Mazgaon imparts quality education.
Children hence imbibe the moral and spiritual values of their forefathers and grow up to be responsible members of society. They are a part of the vast Muslim brotherhood, but remain individualistic in that they are more liberal. Women stand alongside their men, as eduacated and as career oriented as the men. In fact many ladies and gentlemen from the 1940's are an alumnus of this very college ! They have the best of both worlds, often choosing their own partners or settling down in arranged marriages.
So in ending i think you will agree with me when i say, the Bohras came.. and conquered.. But unlike Alexander the great, they made Bombay their home, and are determined that this marriage of geography and enterprise will have a happily ever after..
Thank you.
