I have never been a religious person. I don’t go to church every Sunday and I don’t fast when it’s Ramadan season. But theology has always fascinated me. Two very important religions are connected with each other: Christianity and Islam. Both the religions believe in the existence of a God, and that there is only one God. Furthermore, the two religions also share a historical and traditional connection: both originated in the Middle East and it is fundamental for Muslims to believe in Jesus Christ, the central figure of Christianity.
Reasons such as these are sufficient to want religious harmony between the two religions because these similarities are not ordinary similarities: so many religions, such as Hinduism and Buddhism, which are also two major religions differ immensely from Christianity and Islam. It’s very disheartening to see that where there should be religious harmony, there is only differences sometimes because of a backward (and very incorrect) idea of religion itself.
Followers of Hinduism believe in the existence (and worship) of numerous gods and it’s a religion which can be classified as paganism. It’s not too much of a far-fetched theory exactly because in ancient Greek scripture, there are mentions of the Greeks believing in the existence of many gods. Buddhism, meanwhile, preaches that there is no personal god and that nothing is permanent and change is always a possibility.
I find theology interesting because what each religion preaches are sensible statements in today’s world.
Every religion comes with their own sets of ideas. In Islam, fasting is observed by Muslims during the Holy month of Ramadan. In one of the verses of the religious text for Islam, the Qur’an, it is written:
(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew.
– Surah Baqarah 2:184
This writing can be interpreted as: a Muslim should fast because it will then help the conditions of the very poor because for 29 to 30 days, for a period during every day, Muslims are abstaining from amongst many things, food and drink, which the poor can ill afford. Furthermore, it is written that it’s good if a Muslim fasts but only if they know how to.
The verses of the Qur’an are the revelations, which Muhammad (the Prophet of Islam) had during his lifetime. After the death of Prophet Muhammad, the Qur’an has often been understood (or interpreted) with the help of hadiths (Arabic word for ‘report’) and this practice is inclusive of the tafsir (Arabic word for ‘critical explanation/interpretation of a religious text’) written in the Qur’an.
Hadiths are subordinate to the Qur’an and numerous branches of Islam follow numerous hadiths. As a result, the general understanding regarding fasting (for Muslims) these days is that it’s mandatory but that’s not a belief, which seems to coincide with the above mentioned verse from the Qur’an – it is written in the verse that a person should really fast if they only know how to. The belief behind why fasting for a Muslim is a noble idea is reflective of the times today because there are many poor (and needy) people in the world and observing fasting during a holy month confines belief that a person can be one with the poor (and the needy) around the globe.
It’s a really hot summer’s day and Noir is busy getting ready for a trip. She’s taking her Arabian horse with her to the market. Noir’s got some grocery shopping in mind because they are all out of fresh vegetables.
Turmeric (pops his head into Noir’s room): Do you want to watch reality television with us?
Noir: Huh?…No thanks! I am going out to the market with my horse. Who else is watching with you?
Noir: Just me and Cow.
Fifteen minutes later…
Cow (taking a sip from his iced tea): So who do you think is going to win the music contest?
Turmeric (munching on dates): I think the crowd believes it’s going to be someone from India.
Cow: In an Asian music contest?
Turmeric: Yeah! But I don’t understand how. How? They have regional winners from all across, like Vietnam, Philippines and Malaysia.
Two hours later…
Cow: Is Noir back already?
Turmeric: Yeah! I think she’s in her room reading a book. When I went to the kitchen to get a drink an hour ago, I heard her talking to Prince Eric about some book she’s reading.
Cow:…………………………..OH! The winner is from Singapore…………he’s my favourite!
Turmeric: Darn it! I thought the winner will be declared from Indonesia. I loved his cover of I Believe I Can Fly.
Cow: Yeah! But the winner’s cover of Beautiful Day was so much more amazing.
Turmeric: I wonder what made the crowd think the winner would be from India…
Cow: I think people felt bad for him seeing him out here all alone amongst so many Southeast Asians.
Turmeric: Yeah! He’s the only one out here from South Asia. So bad! Maybe next time!
Malnourishment (or malnutrition) is a major cause for concern in numerous countries around the world, from Bangladesh to Madagascar. Prices of food and a person’s diet determines whether or not he or she would rank in the malnourishment scale. It’s not just about less food consumption – if a person’s diet is folded to include an overt amount of rice or corn, it may lead to malnutrition because the diet lacks other necessary nutrition, which a well-thought-of diet would provide, with a lot of simplicity; it’s more close to the scenario of overeating leading to malnutrition, as well.
The time periods 1990-1992 and 2012-2014 saw a 42percent reduction in undernourishment in developing countries. It’s only been lowered by a margin in India and Bangladesh, but the rest of Asia is doing a lot better with the reduction of undernourishment.
The greatest risk associated with malnutrition is how it can affect poor people because of an unequal access to education or them having an uneven income. Previously, in Bangladesh, a poor socioeconomic condition was connected to persistent malnutrition. In developing countries food prices for milk, fruits and meats, should be targeted and lowered, instead of raising it, as is happening. A global food price crisis might not be in the cards, as of now, but it’s definitely not helping poverty groups with their need for basic, daily nutrition.
The targets set by the Millennium Development Goals (MDGs) were met by East Asia, South East Asia, Latin America and the Caribbean in 2015, as the regions were previously supposed to, within that time frame, in an effort for developing nations to slice in half the percentages of hungry people. It’s important to note that the world does produce sufficient food for every individual to eat. But because the price problem still persists, followed by a low agricultural efficiency and loss subsequent to harvest, issues of hunger still prevails.
My new mobile network provider Robi got me thinking more about telecommunications in Asia. Robi is also known in Bangladesh as Robi Axiata Limited – the mobile network operator is a joint venture between Axiata Group Berhad (Malaysia), Bharti AirTel Limited (India) and NTT DoCoMo (Japan).
In Bangladesh, Robi is the second largest mobile network operator, which is very fantastic. And this scene of mobile network operators performing as a collaborative effort with foreign companies, is really a very good reflection of mobile telecommunications in Bangladesh. Indeed, two other big mobile networks in the nation: Grameenphone and Banglalink also function in a similar way. Grameenphone is a collaborative effort between Telenor (Norway) + Grameen Telecom, and Banglalink is owned entirely by a Maltese company.
Axiata holds a 68.7% stake in Robi, Bharti AirTel holds 25%, and NTT DoCoMo has the remaining 6.3%. Meanwhile, Telenor owns a 55.8% stake for perhaps its biggest rival – the largest telecommunications provider in the country, GrameenPhone. In Japan, NTT DoCoMo is the chief mobile phone operator, whilst Bharti AirTel operates mostly in South Asia and Africa. Axiata has numerous services across Asia, from Celcom (Malaysia), to Idea (India). Celcom is Malaysia’s oldest mobile telecommunications service, and Idea is the third largest mobile network operator in India – this is entirely by national subscribers base; AirTel is the third largest mobile network operator in the world, by subscribers base – hardly surprising, when India’s an overpopulated state.
A Good Indian Wife explores the differences between American and Indian culture through numerous identities. The protagonist in the novel is a thirty-year-old Indian girl called Leila, who is married off to an Indian-American boy. When the story begins Leila works as a local teacher in a South Indian village – she teaches English, and because of her age is considered by her family as already too old to ever have a marriage. But then Neel arrives from the United States and although Leila, who has seen too many suitors come an go, thinks that Neel will be just the same, his family propose marrying the two off, which makes Leila’s family very happy because it’s almost as if this is an event they had thought would never come; after the marriage, Leila moves to San Francisco, with her husband.
Neel, meanwhile, comes across as an ideal-type of romantic Indian hero. He’s a handsome young boy, thirty-five-years-old, and works in a hospital as an anesthesiologist – he was actually very psyched about his life, until his marriage to Leila. Neel also has a tall blonde girlfriend, Caroline, in San Francisco, who he continues his romantic relationship with despite his marriage to Leila. Neel had to go back to his hometown because his grandfather was dying but then during the trip he was tricked into a marriage with Leila – Neel’s mother and aunt, during the trip to rural India, seem to be unaware of his relationship with Caroline because they consider him to be single and the only reason he gets married in India is because Neel’s fearful of disappointing his grandfather.
Neel promised himself he would divorce Leila soon after his grandfather had died, but Neel doesn’t. Neel’s trapped inside his traditional Indian identity, despite his character having overarched shades of modernity – Neel knows, all too well, his family would never accept Caroline as his bride. After Leila and Neel’s marriage, Neel does not touch his wife – she spends most nights and weekends by herself.
It makes for a good read to find Leila as a somewhat-independent young woman, with good looks and intelligence to boast, so it’s hardly surprising when Leila portrays that she’s got a vague idea about what her marriage is truly like, what it could really be, on the surface. Leila turns to a support group, as a result, she contemplates studying creative writing at Berkley and even confides in Neel’s best friend’s wife – he’s a Bengali but married to a white woman.
Everything complicates itself when Neel discovers Caroline’s family will never accept him – this kind of propels Neel to piece together another romantic story but with Leila instead. In the course of this, Leila becomes pregnant but Caroline is still waiting for Neel to divorce his wife so that the two can be together, which judging by what Caroline had in mind, is way past due already since this was supposed to happen after Neel’s grandfather had died.
Anne Cherian (the author of the novel) seems to write from her own Indian experiences – she’s originally from Jamshedpur (India), was also brought up there but resides in San Francisco now. The story brilliantly etches out both the Indian-American identity and the kind of experiences an Indian woman can have whilst living in the United States. It’s a superlative and traditional experience of two incompatible young people drowning their incompatibilities, and a good insight into Indian cultures (in the United States).