Following a soft negotiation of price with the rickshaw driver, I finally had initiated my way back home from the Time to Help foundation. Next to a quick introduction of our names, the driver asked me where I was from. I smiled at him. It was an easy-to-answer question for the majority of people, but not for me.

I was born in Russia, but my family left the country when I was only two; so I don’t remember much to feel part of it.

Perhaps I could say India, as I had lived my childhood within its peculiar, sweet but dirty, and adaptable environment. I saw clean walls filled with images of deities adjacent to walls filled with human excrement. I made friends who were Hindu, Christian, Muslim, or Jain. My friends taught me the language that is spoken by nearly 1/3 of the world. I also sang the national anthem with pride in every assembly. “Where there is love there is life,” says Mahatma Gandhi. The colors that covered everywhere in the “Holi” celebration were the clear message of love and joy lived by the people of India. I simply had been part of the “Bollywood” of the world. The Bollywood where I lived my childhood, gained my patience from its traffic, and celebrated diversity from its people and culture.

Yet, I could not ignore what was written in my passport and I could not ignore my parents, who raised me with the language and values of Turkey. The majority of the books I read when I was a child were in Turkish. I learned about Turkey by listening to Turkish songs, reading Turkish literature, and on top of all I spent a full month every year in Turkey, which gave me a chance to observe the country with first-hand experience. I have therefore socialized within a modified and extended family. Turkey was not a place where I felt at home to the fullest, however the importance of all these past experiences were revealed following the coup attempt of 2016 since which we no longer could visit what my father used to call our “place of rehabilitation.” Thus, my visits to Turkey temporarily ended.

For a moment, I looked at the driver as he was in the middle of a phone call. The loud African music playing behind me reminded me of the fact that I have been living here in Tanzania for 6 years now. As Turkey was waning from my annual calendar, I thought to myself, “Hakuna Matata.” Tanzania had been where I had built a character and made hundreds of friends in schools, orphanages, on streets, and with rickshaw drivers such as Emmanuel sitting in front of me. The smile on the faces of little orphans when I speak to them and play soccer with them has been part of my favorite experiences in life. The day I tried to dance like those children had placed me into the rhythm of their tradition and culture. I learned the true meaning of benevolence and gratitude as I observed the joyful moments of villagers approaching their water well when it was filled with a pure water supply, or orphans who untie their gift boxes in extreme excitement. I learned that true satisfaction was found through serving others. I learned that life could be sincerely enjoyed only when one would explore himself or herself. Life was, indeed, different in the eyes of each individual. I saw many of those vulnerable people becoming only “happier” than they used to be, while many people in wealth have lots to complain about. This relation had always enhanced my curiosity over psychology. I always felt that I had to understand myself, my existence, and my own sense of being before trying to benefit others. In Tanzania, I developed an ambition; an ambition of living, so that others may live.

I suddenly regained my consciousness as the driver threw a glance at me, still waiting for a response. I looked at him and answered “Natoka Tanzania siku hizi” (I am from Tanzania these days), and watched him, as he was laughing, in satisfaction of making someone happy at least for some part of his day.

In Xanadu: A Quest, William Dalrymple’s first book, is a work that amassed critical acclaim from the likes of Sir Alex Guinness (“The delightful, and funny, surprise mystery tour of the year”), and the doyen of modern travel literature Patrick Leigh Fermor (“…a most gifted book touched by the spirits of Kinglake, Robert Byron and Evelyn Waugh”), which must have made the twenty-two-year-old author’s head spin. It is by turns a very funny book. He changed his female traveling companion halfway but still managed to produce a work loaded with history and knowledge acquired when the author set off in the footsteps of Marco Polo from Jerusalem to the fabled city court of Kubla Khan in China. But those were early days and William Dalrymple has now become the chronicler of all things pertaining to the subcontinent of India, with doorstopper books to match. His Nine Lives is a personal favorite and amounts to research beyond the call of duty in which the writer sets off in search of the sacred in modern India. Again, marvelous writing as the author attaches himself to some of the adventurers within the life of the soul who have devoted their lives to extremes.

Music

After being made aware of World Music, we have been given a novel approach to Orientalism   through what has been termed “fusion.” Jan Garbarek is a Norwegian jazz musician who has felt an attraction to the music of the Orient. He is a saxophonist of great ability, an ability that that has enabled him to transcend common musical performance for he is able to assimilate the themes and rhythms of the East without seemingly imposing the conventions of the West. Any reader wishing to experience Garbarek’s music is advised to purchase the CD Madar, which has been released on the excellent German ECM label. Given that all musical appreciation is subjective, your correspondent suggests that this is currently the most exciting music on the planet. Grabarek plays tenor- and soprano saxophones on this recording, with Anouar Brahem from Tunis on the lute-like oud, supported admirably by the scintillating tabla of Ustad Shaukat Hussein from India. It is perfectly apparent that despite pessimistic and obviously conflicting academic views, East will meet West as sure as there exists any attraction between the sexes, and above all between musicians. Which medium could bring it about better than music, for some the highest of the arts?

For the general record-purchasing public the music of Asia more or less began with George Harrison who learned to play the sitar (“I started 15 years too late,” he said), and sang My Sweet Lord, his emotionally charged yearn for transcendence, with a brief intro on the instrument that beguiled everyone. The book that documents, in a fascinating way, all of the Asian music that revolutionized and widened the West’s appreciation of it is The Dawn of Indian Music in the West by Peter Lavezzoli, with an introduction by the master, Ravi Shankar. The author, himself a musician, tells of the violin virtuoso Yehudi Menuhin’s impassioned support of Indian classical music as early as 1955. Lavezzoli’s relentless research is a magnificent tribute and includes some fascinating and extensive in-depth interviews with classical, jazz and rock musicians who had willingly succumbed to the art of the raga. The interviews reveal that the rock musicians of the 1950s and ’60s were endowed with sensibilities that went beyond the norm and showed that they were not always interested in musical excitement based on a series of riffs and little else. David Crosby, who went on be a part of the successful Crosby, Stills, Nash and Young band, and Roger McGuinn of the Byrds, were both intelligent men who were at home with John Coltrane’s jazz and were also intrigued with the intricacies of Indian classical music. The sarod drone, the sitar’s first notes – like tin-foil blossoms cascading down – tinkles seductively to your ears. Then comes the pervasive backwash of delicate, reverberating sound the way an artist gives the foundation to a picture, followed by the pulsating ever-present sheets of sound. John Coltrane would have felt perfectly at home. The tabla player waits, resisting any urge to intrude until, there it is, the sudden opening, the sudden right moment, and with a decisive whack he was a part of it all. His insistent accents, punctuations, and singing taps made everything perfect. The sarod, the sitar and the tabla become instrumental friends. They literally hit a groove.

Lavezzoli’s book is a kaleidoscopic, dense appraisal for anyone with any interest in music of what can only be termed spiritual inspiration. This has to be the definitive work.

The Orientalists

Kristian Davies has produced a book of unsurpassed beauty. The Orientalists – Western Artists in Arabia, The Sahara, Persia & India is utterly irresistible. Published in 2005 and sold at an unbelievably reasonable $70, one will now need to consider spending around $200 for the cheapest on the market, then think in terms of $2,000 for a pristine copy. For anyone wishing to own great books, the outlay is worth it. There are 300 pages of text, and color plates in which to drench your eyes. We are not excused the debate around the theme that has raged for a while.

Orientalism has become the catchword for all that could be seen as negative. It is again, addressed here, that one finds the debate about blame apportioned to the West in respect of attitudes against all that is by definition “other.” On the one hand Mr. Davies rightly defends his position by presenting great works of art that are reason enough in themselves to make pointless all intellectual contention. One sides with Mr. Davies because – what the heck – who gives two figs for politics when one is confronted with such unsurpassed beauty? To be fair, however, one also reads something rather damning in The Brown Sahib (revisited) by Varindra Tarzie Vittachi in which he quotes from Lord Macaulay in 1835: “We must at present do our best to form a class who may be interpreters between us and the millions whom we govern, a class of persons, Indian in blood and colour, but English in taste, in opinions, in morals, and in intellect.” The West has looked down on the East, but then humans apparently need something or someone to look down on for reasons best known to their own inner worlds. The argument that an excess of Oriental color and physical voluptuousness is not without reason, however, and one can be startled by what appears to be an exaggeration of physical prowess or physical beauty. Then something otherwise commonplace is seen. The tiles portrayed, quite rightly, in many Oriental pictures are here at a level of gorgeousness beyond comparison. The carpets are sublime, and the camels magnificently haughty. Kristian Davies has given us a dream made apparent with additional essays on Arthur Rimbaud, Jean-Louis Burckhardt, Sir Richard F. Burton, Jean-Léon Gérôme, JamesTissot and Jane Digby el-Mezrab. The color plates, which dazzle and delight are by such painters as Gustav Bauernfeind, and the American James Fairman, together with the British painter David Roberts, Eugène Delacroix, and many, many more.

In the “footnotes of Ibn Battuta”

Tim Mackintosh-Smith gives us Travels with a Tangerine: A Journey in the Footnotes of Ibn Battutah. The title may suggest a less than adept juggler, but a Tangerine meant here is a person from Tangiers. Mr. M-S (he abbreviates his hero throughout to IB) has a way with words and once underway is hardly stoppable when his pen doth riotous flow. His knowledge of all things Oriental will astonish, he is mind-bogglingly informed about God and the world and, of course, Ibn Battuta. Book two within his IB trilogy is The Hall of a Thousand Pillars, and it is here that M-S, faithfully follows IB’s journeys in India, which started in 1332. Book three is Landfalls: On the Edge of Islam from Zanzibar to the Alhambra. There is a free-for-all exposition of IB’s Islamic acquaintances and, again, M-S shows the depth of his own reading and research on the ground (try foot-slogging around India and you will know what that means). This is premier-league travel writing, which also makes Tim Mackintosh-Smith an Orientalist of note.

Istanbul

There have been many books written about the city of Constantine, but probably the most famous in modern times is Strolling Through Istanbul by Hilary Sumner-Boyd and John Freely. These two American expatriate academics produced a book, first published in 1972, that the Times of London reviewed as “the best travel guide to Istanbul.” This book is exhaustive in detail and is meant for people who will be obliged to walk the walk and have little breath remaining to talk. Chapter for chapter, day by day, each city landmark is given an itinerary, with maps, that will appeal to visitors who will definitely wish to go beyond the Grand Bazaar (your correspondent remembers it before the Coca-Cola machines), although it is also described, of course. The Haghia Sophia is given elucidation, as is Topkapi, and an endless series of museums, monuments, palaces, bazaars, markets, mosques, streets and alleys, schools of religion and, quite obviously, the ubiquitous public baths. History is writ large and architecture larger still. One of the wonders is the Şehzade mosque, also known as the Prince’s Palace, which was created by Süleyman the Magnificent to commemorate his son who died at the age of only 22. Determination and well-worn-in shoes are called for because the book urges one to go forth and inspect a further Süleyman edifice, the Süleymaniye mosque complex, considered by the authors to be the most important Ottoman building in Istanbul. The book continues to be a fascinating read and there is little, if anything, of the history of the city that has been left out. This book is highly recommended as a proper guide for visitors with both physical and intellectual stamina that will probably not inform one of a good restaurant, but will get you deeply immersed in the history of one of the world’s most fascinating cities.

Published in 2016 by the American University in Cairo Press, and edited by the Turkish novelist and essayist Kaya Genç, An Istanbul Anthology – Travel Writing through the Centuries comprises a selection of vignettes by famous men and women of letters. Mark Twain remains true to character with his sardonic wit, while André Gide and Gustav Flaubert are dismissive to an extreme. Ernest Hemingway is positively lyrical (“…the Golden Horn with its minarets rising out of it slim and clean towards the sun…”), and also included are brief extracts from the writings of Hans Christian Anderson, Herman Melville, and many more. Lady Hester Stanhope tells of her experiences in the Cağaloğlu hamam, after which she awakens hungry and refreshed. Gérard de Nerval describes a Dervish lodge at Pera. Théophile Gautier offers a knowledgeable introduction to Ramadan in the city. Twenty-four writers are here, some with more than one piece included. This delightful little book contains a number of beautiful illustrations of seemingly antique vintage.

Jerusalem

One of my favorite books is by the now demised but still celebrated author, Amos Oz. In his revealing In the Land of Israel the writer undertook a tour of the Holy Land in the 1980s to interview Jews and Arabs of all kinds. This amounts to worldly wisdom strictly according to the status quo. Amos Oz, however, was a peacenik and he included an interview with an elderly person who was quoted as saying, “This land belongs to nobody but God, when both the Arabs and the Israelis realize that there will be peace.” What is most evident is the view from the ground, of the ordinary people of all political or religious persuasions. We read of the internal worlds of those inhabiting a land in conflict. Israel exists in a state of cause and effect. In an interview that your correspondent had with the now demised Teddy Kollek, the mayor of Jerusalem for 28 years, he said, “I don’t think Jerusalem is worth the loss of a single life.” Amos Oz’s interviews end for the most part in expressions of bitter resolve or a sheer sense of helplessness. Above all else this book is as good as it gets when one wishes to become acquainted with the turmoil that is prevalent in the land of Israel. The writing is superb, pithy, factual, and embarrassingly honest.

And so to bed, and what better read than The Middle East Bedside Book to help one end the day with a contented smile or two. Edited by Tahir Shah, we find a selection of proverbs by Abdesalam Tunisi, who suggests that “too many captains sink the ship,” which obviously rings a culinary bell. There are extracts from The Adventures of Hajji Baba of Ispahan (sic) as well as A Thousand and One Nights. Among The Saying from the Prophet Mohammed is one example that will give pause for thought at the end of Ramadan: “How many who fast who know nothing of fasting except its thirst, and how many pray who know nothing of prayer but its sleeplessness.” Quite understandably Tahir has included some of the writings by his famous father, Idries Shah, who contributes a bantering essay about British expats in Bahrain. The writer on all things pertaining to Sufism actually offers less spiritual wisdom but all the more of his Travel Notes, which can be fully enjoyed in his book Destination Mecca. There are stories galore, each under their own title, such as Chivalry and Teachers, Customs and Social Habits, Rituals and Human Nature, Eating Customs among the Turks and Arabs (including several recipes), Wisdom and Honor, most of which are taken from early manuscripts. Under “behavior” we read from Ibn Amru: the Prophet said “The most beloved of mine among you is whoever has the best manners.” Suffice it to say, this book is a gem.

Addendum

A force to be reckoned with is Alfred Guillaume’s The Life of Muhammad – a translation of Ibn Ishaq’s Sirat Rasul Allah. First published in Pakistan by the Oxford University Press in 1955, and now available in an edition of 1983, Guillaume’s work amounts to more than 800 pages of small print, which covers just about every aspect of the Prophet’s life. This work amounts to detail to the ultimate degree and should be on any serious Muslim’s bookshelf.

• The Orientalists – Part 1

There is often mixed joy and sorrow when traveling abroad, sometimes discovered in the journeying, sometimes found at the destination. Such a mixture was mine on a recent trip with Hizmet to India, where interfaith dialogue and its wonderful fruits across the many faiths of that subcontinent were very clearly evident, but that alongside increasing communal discord and even serious and extensive street violence in the face of protests against government policies of division and exclusion. Unfortunately, such social upheavals are today not limited to India; they seem to be spreading like fires in drought-stricken forests around the world, engulfing too many developing and developed countries, alike.

Early one morning around 2am, when sleep evaded me, I deeply felt the poignancy of this turbulent travel, while my mind drifted to recollect some stories often told of St Francis of Assisi preaching not only to human beings but to birds, as well as other creatures of creation:

When he drew nigh unto Bevagna he came unto a spot wherein a great multitude of birds of divers species were gathered together. When the holy man of God perceived them, he ran with all speed unto the place and greeted them as if they shared in human understanding. They on their part all awaited him and turned toward him, those that were perched on bushes bending their heads as he drew nigh them, and looking on him in unwonted wise, while he came right among them, and diligently exhorted them all to hear the word of God, saying: “My brothers the birds, much ought ye to praise your Creator, Who hath clothed you with feathers and given you wings to fly, and hath made over unto you the pure air, and careth for you without your taking thought for yourselves.” While he was speaking unto them these and other like words, the little birds—behaving themselves in wondrous wise—began to stretch their necks, to spread their wings, to open their beaks, and to look intently on him. He, with wondrous fervour of spirit, passed in and out among them, touching them with his habit, nor did one of them move from the spot until he had made the sign of the Cross over them and given them leave; then, with the blessing of the man of God, they all flew away together. All these things were witnessed by his companions that stood awaiting him by the way. Returning unto them, the simple and holy man began to blame himself for neglect in that he had not afore then preached unto the birds. [Saint Bonaventura, The Life of Saint Francis, 12.3]

And so I wondered (dreamed?), what might the birds tell us of their lives and struggles in this newly disruptive age?

The Birds: A Parable

Once upon a time, there was a bountiful flock of birds, all with iridescent blue-green plumage and a melodic trilling song of thanks through God for their heritage as a single community: together they preened, together they sang, together they lived and thrived upon the resource-laden land God gifted to their stewardship.

As time passed, other flocks were drawn to this same rich territory, as well, all with their varied distinctive plumage—fiery yellows and reds, subdued grayish-browns, and dazzling whites—and all with their individual God-given songs of praise.

The original flock generously welcomed all these newcomers, judging that sharing was better than selfish hoarding, opening better than closing ranks, and accepting different characteristics better than demanding uniformity in attributes. Together they fashioned a unity in their very diversity, sharing the riches of the land, extolling their variegated colors in songs to their Creator, generating a harmonious chorale that exemplified the Creator’s love for all of His making, as stewards of land and of one another, together…together. Generations passed in peace, colors and songs filled the land, and unity was manifested.

But a season came when a spirit of fearful possessiveness arose among some of the descendants of the blue-green flock, who began looking askance at those whose colors and songs differed. “What place have these foreigners amongst us? Have they not intruded into our way of life, depleted our resources and now threaten our very existence? Let them depart to other lands, apart from us, with their own kind.”

Though few in actual number in the beginning, these dissident voices seeded fear and discord, which took root and grew widely where once unity had thrived. For although the ones they called “foreigners” had passed many generations upon the shared land and even now comprised only a small proportion of the overall population, hardship borne of dissimulation had come to many of the birds across all the flocks. Stewardship of the land had been overshadowed by exploitation of resources for the benefit of a greedy few, and the detriment of many. Now, a scapegoat was needed to divert attention from the real causes of increasing distress and hardship.

Arbitrary hierarchies were manufactured and enforced, purporting to be inherent and according to “purity” of color and song. Only those deemed worthy now had a proper place in society, and their numbers were strictly circumscribed by documented ancestry via sole descent from the first flock. All others were relegated to some separate, ignoble status. And now, uniformity and unison in song, rather than harmony of distinctives, became the priority: “How else could the Creator receive proper praise? So-called harmony was really just cacophony, and no God could be pleased with that!” If the song were different, it had no arena, even when the song was echoing celestial praise; if the bird’s color and song were different, the bird was no longer welcomed, it had no place.

Unity was shattered, harmony disappeared, estrangement normalized. Jealously ostracizing others became the common rule. Harsh words became the norm…violence the ready remedy…destruction, injury and death the ultimate result.

More fully awake, now, I considered, “Can the birds recover themselves? Can they listen anew to St Francis’ call together joyously to offer praise to their Creator and so be content? Or is it too late?”

Perhaps more importantly, is there more than a fanciful story, here? what might these birds tell us of today’s challenges to our societies…to our very humanity? Can we, today, respond to the call of St Francis as did the birds of the field near Bevagna, to live together in peace unto the praise our Creator, seeking only His commendation?

When President Trump recently visited India, banners were emblazoned with the slogan that the world’s oldest democracy was meeting with the world’s largest democracy. Thomas Mann, in 1947 testimony before a U.S. congressional committee, noted a depressing increase in “spiritual intolerance, political inquisitions, and declining legal security,” that typically foreshadows an ultimate breakdown in democracy itself, which can only finally usher in a breakdown in societal peace and prosperity (subsequently realized in the fever of McCarthyism in the US, and the violent partition of India). Where there is no sense of the sacred through acceptance of difference and mutuality in dialogue, there is eventually only polarization: there will be those who agree to think the same way who are called friends; while all the rest are demonized as enemies. And where there are only friends and enemies, insiders and outsiders, “us” and “them,” civil war—metaphoric at least, actual bloodletting at worst—is inevitable.

So, can India recover itself? It was once the standard bearer of secular/multi-faith democracy in the developing world—or is it too late? Can we in the US recover ourselves? We were once the standard bearer of an immigrant-filled country grounded on practicing civil discourse in the developed world—or is it too late?

May the Creator grant that we all together comprehend and affirm His path of acceptance, affirmation, and peacemaking:

The Spirit has never ceased brooding over the waters … ever creating, superintending, re-creating, all that is, according to the counsel of God’s own purposive will. Together with the angels and saints, we rejoice in faith, hope and love, as the Only Holy One continually, eternally renews the face of the heavens and the earth.
Our Only Creator
through His creation
is creating us
is sustaining us
is provisioning us
is re-creating us
unto the restoration
of all His creation.

Only he can be a leader who never loses hope.
Bapu Ke Ashirwad
February 12, 1946

What could be a more accurate, and simpler, definition of a leader than this? Bapu – more commonly known as Mohandas Gandhi – both believed in, and embodied, this statement. His hope to bring about change in society never waned, even after he was thrown out of a train at Peitermaritzburg Station in South Africa. He did not give up hope after the outbreak of violence by Satyagrahis in Chauri Chaura, during the first Civil Disobedience movement in 1920, which he suspended despite the fact that most of his colleagues felt they were on the verge of victory. Only Bapu was confident that he could suspend the movement and revive it later, when he was more assured about the readiness of his people and their discipline.

It is all too easy for leaders to become hostages to their followers, especially if they are fearful of possible backlash that could result from admonishing or criticizing them. Movements and protests can spiral out of a leader’s control and further devolve into chaos and violence. This lack of control, and discipline, is the opposite of leadership. A leader is one who has the ability to navigate the actions of his or her followers, ensuring they do not violate their principles: he or she should not succumb to populism. Bapu exhibited this ability throughout his entire life, both as a public entity and in his Ashram (religious) life.

Bapu founded one ashram in Ahmedabad, India, in 1915. He performed many Ashram rituals himself, and made these into a daily practice, which the Ashramites saw and emulated. He eventually went on to develop a system of virtues which he called the “11 Vows” (Ekadashi Vrat):

1. Ahimsa (Non-violence)
2. Satya (Truth)
3. Asteya (Not stealing)
4. Bhramhcharya (Celibacy or Fidelity)
5. Aparigraha (Non-possession)
6. Sharira-Shrama (Physical labor)
7. Aswada (Control of the Palate)
8. Sarvatra Bhayavarjana (Fearlessness)
9. Sarva Dharma Samanatva (Respect for all religions)
10. Swadeshi (Using local produce)
11. Sparshabhavana (Abolishing practice of untouchability)

He lived by these principles without preaching them or making a show of doing so. “An ounce of practice is of more significance than a ton of preaching,” Bapu believed, and so it was easy for his followers to believe him and follow suit. Today, leaders thrive on preaching and confusing their adherents. They also frown upon and discourage the habit of asking questions or allowing their followers to express discontent or dissent.

When Bapu announced the next Non-Cooperation Movement, he declared that he would march from Sabarmati to Dandi, which was a distance of 341 miles, and that he would pick up a fist full of salt from the sea shore and declare that he had broken the draconian Salt Monopoly that so hurt India. The British Imperial Regime had imposed a barbaric 3500% tax on the production and consumption of domestic salt. This act of defiance was meant to help declare India to be independent; however, many senior leaders of the Indian National Congress (INC) were not convinced and were opposed to his proposal. Sardar Patel, a senior leader of the INC, was one of the people who disagreed and argued about the foolishness of the proposal. Bapu gave him a patient hearing and finally convinced Sardar, who then took responsibility for organizing the protest. It was Sardar who actually finalized the route of the march and spread the message of the Salt Satyagraha (form of nonviolence resistance). Sardar was the first Indian leader who was arrested and imprisoned, even before Bapu began the Salt March, which explains why Sardar Saheb was absent while Bapu marched to Dandi.

Another senior leader of the INC to voice his dissent, was Motilal Nehru. He wrote a twenty-two-page letter to Bapu, with a point by point explanation of why Bapu’s proposed move would fail and put his future leadership in danger; he also explained how the INC would lose the people’s trust and support. In his reply, Bapu wrote:

“Adarniya Motilalji, Kar Ke Dekhien – Respected Motilalji, please give it a try.”

Any other leader would have taken such a short reply as an insult and rejected Bapu’s leadership; however, Motilalji accepted Bapu’s decision. After Bapu had symbolically broken the Salt Law at Dandi and asked the people to follow, Motilalji declared that he would help break the Salt Law by leading his own satyagraha in the city of Allhabad.

By then, the Viceroy had ordered that all satyagrahas must be crushed by any means and its leaders must be immediately arrested, so that the movement would become leaderless and flounder. After announcing his intention to perform satyagraha, when Motilalji reached his home, the Police Commissioner was waiting for him with an arrest warrant. The last thing Motilalji did before going to prison was to send a telegram to Bapu stating the following:

“Adarniya Gandhiji, Karne se Pehle hi Dekhliya! – Respected Gandhiji, I have realized its power even before trying it out!”

This was the confidence of a true leader and such was his honesty and humility that his subordinates and contemporaries had the freedom to question his decisions and seek that he convince them before they obeyed. This also illustrates the fact that a great leader had the resolve and confidence to go it alone without becoming a hostage to the opposition of those who disagreed with him or defied his decision. As Gurudev wrote:

“Joki tor haak shunee koi na aashe tomi ekla Chalo Re…: When no one heeds your call, oh unfortunate one, walk alone.”

Bapu had the courage to tread a lonely path.  This is a hallmark of a great leader.

Bapu never aspired to become a leader. His ambition was always to serve the people and the cause to the best of his ability, and the honesty of his method was always of paramount importance, even more so than his desired objective. This sets him apart from the majority of other leaders.

Alzheimer’s disease is “an irreversible, progressive brain disease that slowly destroys memory and thinking skills, eventually even the ability to carry out the simplest tasks” according to the Alzheimer’s Association. Alzheimer’s affects mostly senior citizens, and symptoms first appear in most people between 60 and 70. The first signs of Alzheimer’s, though, can be noticed between the ages of 30 and 65. However, it is very rare for younger people to exhibit symptoms. Most cases of dementia are caused by Alzheimer’s disease [1]. It is known that all Alzheimer’s patients have dementia; however, one cannot say that all dementia patients have Alzheimer’s disease. Alzheimer’s is a deadly disease, finishing predictably in death [2].

Alzheimer’s disease is named after Dr. Alois Alzheimer. In the early twentieth century (1906), Dr. Alzheimer observed alterations in the brain tissue of a woman who had expired of an uncommon mental disease. Her signs involved loss of memory, language difficulties, and erratic conduct. After her death, Dr. Alzheimer inspected her brain and discovered many uncharacteristic clusters (now called amyloid plaques) and scrambled packets of filaments (now called neurofibrillary, or tau, tangles) [1].

Based on his findings, he correctly theorized that these anomalous buildups were accountable for the patient’s loss of memory and other mental complications.

The plaques and tangles in the brain are some of the foremost characteristics of Alzheimer’s disease. Another characteristic is the damage of contacts between nerve cells (neurons) in the brain. Neurons conduct communications between different segments of the brain – for example, they conduct communications from the brain to muscles and organs in the body. Many other multifaceted brain alterations are thought to play a function in Alzheimer’s disease.

In the beginning, this impairment seems to take place in the hippocampus of the brain. The hippocampus is the part of the brain that is indispensable in forming memories. When neurons perish, further parts of the brain are distressed. In the last stage of Alzheimer’s, destruction is extensive, and brain tissue has shortened substantially.

How many Americans have Alzheimer’s disease?

It is estimated   that more than 5 million Americans may have Alzheimer’s disease. If existing population developments continue, the number of people with AD will increase significantly. However, this trend can be stopped if the disease can be effectively treated or prevented.

The reasons people develop Alzheimer’s are still not fully understood. One known reason is aging.   Age is the most significant accepted risk factor for Alzheimer’s disease. In 2010, in the United States, close to 5 million people 65 years and older were living with Alzheimer’s illness. A 2013 report from the Alzheimer’s Association suggests that 1/10^th of all Americans over 65 are suffering from Alzheimer’s. The proportion goes up to about a third of the population for those who are over 85. According to the Alzheimer’s Association, AD incidence is between 60% and 80% of all incidents of dementia [3].

Incidence of Alzheimer’s disease in South Asia

Globally, at least 44 million individuals live with dementia, making the disease a worldwide health catastrophe that must be tackled. In excess of 4 million individuals have some appearance of dementia in India [4].

In the Southern Indian state of Kerala, 1066 qualified members who were cognitively regular at reference, 104 of them acquired dementia (98 of them were found to have AD) over a continuation time of 8.1 years. The occurrence rates per 1000 person-years for AD was 11.67 for persons aged ≥55 years and greater for those aged ≥65 years (15.54). Individuals who were aged ≥65 years, the global age consistent occurrence rate, was 9.19 per 1000 person-years, prevalence rate of AD raised substantially and proportionally with growing age. These are the initial AD occurrence rates to be conveyed from southern India. When compared to reports from rural North India these occurrence rates appear to be much greater. But they are comparable with those reported from China, and slightly lesser than that reported from the western world [5].

Signs of Alzheimer’s disease

Memory difficulties are characteristically one of the first signs of Alzheimer’s; nonetheless, early indications may differ from individual to individual. A decrease in other facets of thinking, for example forgetting words, sight/three-dimensional problems, and diminished thinking or decision making, may additionally indicate the precise initial periods of Alzheimer’s disease. Mild cognitive impairment (MCI) is a disorder that can be an initial mark of Alzheimer’s. However, not everyone with MCI will develop Alzheimer’s.

Patients with Alzheimer’s have difficulty performing routine things like paying bills, driving a car, or cooking food. They repeatedly ask the same questions, go astray without difficulty, misplace things or put them in unusual places, and find even easy things puzzling. As the disease advances, some patients become anxious, wrathful, or furious.

Longevity of a person with Alzheimer’s disease?

At the time of diagnosis, if the person is older than 80, they are only likely to live another three or four years. If the person is younger then 80, they could live for as many as ten years or more.

Currently Alzheimer’s disease is graded as the sixth greatest cause of death in the United States. But fresh evaluations show that the illness may be listed as third, after heart disease and cancer, as a source of death for elderly people.

At the present time, there is no cure for Alzheimer’s. However, treatment can help patients cope with symptoms [1].

In the 21^st century, Alzheimer’s can only be diagnosed with 100 percent precision through a postmortem examination that discloses the occurrence of the distinctive plaques and tangles. However, a complete examination and suitable checkup can afford a dependable diagnosis with better than 90 percent certainty.

Malformed accumulations of particular proteins inside the brain interrupt normal brain performance and produce the reasoning and efficient difficulties characteristically connected with Alzheimer’s Disease. Ultimately, as the sediments expand all over the brain, brain material begins to die. This results in additional intellectual damage. CT scans and MRI scans show the subsequent brain contraction. CT scan shows enlargement of the ventricles in the brain and loss of brain tissue in a patient with Alzheimer’s disease. Recent research is endeavoring to ascertain what produces these accumulations and is watching for techniques to avoid or change them before they cause lasting brain destruction [2].

Alzheimer’s is not curable.
Alzheimer’s is not contagious.
Alzheimer’s is not a natural part of the aging process.
Alzheimer’s is not something you get from using deodorant or cooking in aluminum pans.
Alzheimer’s is not inevitable if you live long enough.

In some families, Alzheimer’s disease is hereditary. But these appearances are very rare, and they account for fewer than five percent of all incidents. If a family member like a mother or a brother has Alzheimer’s disease, it doesn’t inevitably mean that you’re prone to contract it as well.

There is no test that can foretell whether you’ll get Alzheimer’s disease, save tests for the very rare hereditary Alzheimer’s. A blood test can tell whether you have a certain form of cholesterol-carrying protein connected with an elevated occurrence of the disease. This examination can’t convey whether you’ll actually contract the condition; at least 50 percent of people who have an elevated risk factor never get Alzheimer’s.

Taking into consideration medical ethics, healthcare authorities counsel against taking this blood test or undertaking other genetic testing because they want to save their patients from unwarranted fear about something that will perhaps never happen. There are others reasons for which they also advise against testing. If a person has the inherited gene or elevated risk factor, it might negatively affect their ability to acquire health insurance or long-term care.

Causes of AD

All types of dementia are a result of brain cell death. As such, Alzheimer’s Disease is also caused by brain cell death. When there is an ongoing brain cell death occurring over a period of time, then it is called a neurodegenerative disease. When the brain tissue has an increasingly smaller number of nerve cells and connections, then the total brain size shrinks due to Alzheimer’s.

Plaques in the brain are a result of the build-up of a protein called beta-amyloid (also known as “amyloid plaques”). These plaques cannot be seen or tested for in the living brain affected by Alzheimer’s Disease. A postmortem or autopsy will show these plaques and masses. Plaques are found between the dying cells in the brain.

These unusual protein clusters in the brain tissue are always present with Alzheimer’s disease. Scientists are not yet sure if there could be an additional primary activity that is really causing Alzheimer’s Disease. This sort of alteration in brain nerves is also observed in other illnesses. Researchers want to find out how these protein abnormalities progress so that a cure or treatment might be discovered. Researchers have not completely comprehended why the alterations that lead to Alzheimer’s disease befall a patient. It is known that several dissimilar factors are believed to be implicated, aging and a family history of Alzheimer’s, chief among them.

Diagnosis

Alzheimer’s disease is not straightforward to diagnose, as there is no single test for it. The first step physicians take is to rule out other complications before validating whether mental indications and signs are stark enough to be a type of dementia or something else.

Signs and symptoms [6]

Phases of Alzheimer’s Disease:

Aging has effects on memory but not AD.

• Occasionally forgetting things.
• Sometimes items are misplaced.
• Slight temporary memory loss.
• Not recalling precise particulars.

Early phase

• Not recollecting incidences of deprived memory.
• Forgetting names of family or friends.
• Only close friends or relatives may notice the changes.
• Some perplexity in conditions outside the acquainted.

Middle-phase

• Enormous effort recollecting newly acquired knowledge
• Increasing misperception in numerous situations
• Difficulties with slumber or sleep
• Difficulty in recognizing where they are

Late-phase

• Low capability to reason
• Difficulties in talking
• Retelling same dialogues
• Extra rude, nervous, or suspicious

Treatment

For Alzheimer’s there is no recognized treatment. The loss of brain cells cannot be stopped or overturned.

Drug therapy

There are no disease-altering medicines obtainable for Alzheimer’s, but some choices may decrease its symptoms and help recover quality of life. Four drugs are available. They’re called cholinesterase inhibitors. They include Donepezil (brand name Aricept), Rivastigmine (Exelon), and Tacrine (Cognex). Another type of drug, called memantine (Namenda), which is an NMDA receptor antagonist, may also be used. This drug may be used alone or with a cholinesterase inhibitor.

Other therapies

As with other kinds of dementia and neurodegenerative illness, a chief part of therapy for patients with Alzheimer’s comes from the patronage given by healthcare personnel. Quality-of-life care becomes more imperative as needs increase with diminishing freedom [3].

There are other treatments outside the US. In India, Alzheimer’s disease is treated with Ayurveda [7]. Ashwaganda, an ancient Herb used in Ayurveda, is confirmed to be a possible cure for Alzheimer’s [8]. It has also been found that Curcumin (in India it is called Haldi) is more efficient at hindering the formation of the protein fragments than many other potential Alzheimer’s treatments. Optimizing vitamin D and vitamin B12 intake, as well as a nutritious diet rich in folate and coconut oil, have also been tested as to their efficacy at treating Alzheimer’s Disease [9].

Daily mental challenges

Mental stimulation, particularly acquiring something novel, such as learning to play an instrument or a new language, is linked with a reduced risk of Alzheimer’s. Researchers theorize that mental tasks assist in developing the brain, making it less prone to the lesions connected with Alzheimer’s Disease [8].

References

1. What Is Alzheimer’s Disease? National Institute on Aging, U.S. Department of Health and Human Services. https://www.nia.nih.gov/health/what-alzheimers-disease
2. Alzheimer’s for Dummies, Patricia B. Smith, Mary M. Kenan, Mark Edwin Kunik, Leeza Gibbons. October 2003. http://www.dummies.com/health/knowing-what-alzheimers-is-and-is-not/

3. What’s to know about Alzheimer’s disease? Medical News Today. Newsletter. 13 February 2018. https://www.medicalnewstoday.com/articles/159442.php
4. About Alzheimer’s and Dementia. org. India, Alzheimer’s association. https://www.alz.org/in/dementia-alzheimers-en.asp
5. Incidence of Alzheimer’s disease in India: a 10-years follow-up study. Mathuranath PS1, George A, Ranjith N, Justus S, Kumar MS, Menon R, Sarma PS, Verghese J. Neurol India. 2012 Nov-Dec;60(6):625-30 https://www.ncbi.nlm.nih.gov/pubmed/23287326

6. Alzheimer’s disease. From Wikipedia, the free encyclopedia. https://en.wikipedia.org/wiki/Alzheimer%27s_disease
7. Treating Alzheimer’s disease with the help of Ayurveda by Hunila. November 1, 2012 org. http://www.alzheimerindia.org/treating-alzheimers-disease-with-the-help-of-ayurveda/

8. Ashwaganda: Ancient Herb Proven to be a Potential Cure for Alzheimer’s by Dr. Mercola April 07, 2012 https://articles.mercola.com/sites/articles/archive/2012/04/07/ashwaganda-effect-on-alzheimers-disease.aspx

9. Coconut Oil and Alzheimer’s Disease By anh-usa (Alliance for Natural Health) on October 5, 2010. http://www.anh-usa.org/coconut-oil-and-alzheimers-disease/

The Fountain was being published in German as Die Fontäne, in Russian as Noviye Grani, in Arabic as Hira, and in Turkish as Sızıntı for quite many years, and now two major languages—Spanish and French-spoken by large populations of the world are coming into scope (Both magazines were released a year ago; Revista Cascada started online, it is now available in print).

Ebru started off this year with a remarkable gala followed by a symposium early February in Dakar, Senegal. Honored by the Prime Minister Abdoul Mbaye, the gala featured several ministers, academics, and community leaders, not only from Senegal but all over from thirty countries, who came to witness yet another initiative inspired by Fethullah Gülen. Most of the participants were already familiar with this name either through successful schools that are run in partnership with Turkish entrepreneurs and educators or through dialogue activities by foundations like ATSA, (Atlantique Turquie-Sénégal Association Pour le Dialogue Culturelle Entre Les Civilisations) which was one of the organizers of the event. This was not the first time Senegal met the Hizmet / Gülen Movement; Yavuz Selim Colleges have been open in this country since 1997 with a well-deserved reputation for academic excellence. We congratulate Ebru for this great start, and hope Revista Cascada will soon carry the banner to the expansive territories of Cervantes.

The Fountain features in this issue contributors from India, Pakistan, Turkey, Italy, and United States. Mohammad Aleem from India reviews Fethullah Gülen’s masterpiece “The Messenger of God: Muhammad.” Aleem, who also translated the book into Hindi, praises the work as follows: “Any person who enjoys reading would not be able to keep himself or herself unmoved if he or she gets the chance to go through such an emphasis made in this book encouraging readers to try their best to emulate the Prophet in every possible way and guide them to become a human as God has envisaged for them so that they can understand the intricacies of this world and the next.”

Seema Arif from Pakistan takes us on a thoughtful journey into the challenges of the present conditions of life. She questions on what modernism and post-modernism have brought into our lives when she says, “In search of the “theory of everything,” we have almost forgotten all good and great theories and ideas about everything, leading us to skepticism and unbelief.”

Rev. Dr. Pachomius Okogie from Italy presents a wonderful metaphor of the “horizon” as an endless opportunity for liberation: “Because the horizon has power to liberate us from the present, the immediate, the obvious. … With the horizon, there are no closed doors, no human being is a finished project, no done deal, no finished once-and-for-all discussions, no insurmountable barriers. The horizon’s open field stretches into infinity.”

Finally, Katharine Branning from USA sets on our table a delicious and beautifully garnished salad from the wise server of a local deli she frequents for lunch. In this thoughtful memoir from an ordinary working day in New York, you will find a feast of wisdom, as healthy a nourishment for the heart as a freshly mixed green salad.

The four largest Muslim communities are located in Indonesia, Bangladesh, India, and Pakistan, all Asian countries. Indonesia has more Muslims than Egypt, Iraq, Syria, and Saudi Arabia combined. Malaysia is home to more Muslims than Jordan, Lebanon, and Kuwait combined. Muslims are found in sizable numbers in Albania and Bulgaria; even China has 25 million Muslim believers.

Wherever one looks, Islam is on the move. As people increasingly find themselves rootless, disconnected, and alienated, they seek help in a comforting Islamic ideological refuge. In a world of incoherent violence, widening inequities, political oppression, personal corruption, and shattered families, many world citizens are massing behind the green flag of Islam. This movement is populist in nature, a bubbling up from below, a march of the distressed, oppressed, dispossessed.

Although most Muslims seek to improve their conditions through quiet, moderate, and peaceful means, some fringe groups have adopted violent methods, as have their Christian and Jewish counterparts.

Oblivious to their own ignorance and often harboring hidden agendas, many Western opinion and political leaders label all Muslims as militants, fanatics, and terrorists. According to these Western voices, Islam is the religion of the sword, Muslim activists are terrorists, and Muslim countries that challenge Western global hegemony are labelled “rouge” or “renegade” states.

The Muslim Viewpoint

Muslims have a quite different worldview. They see themselves as the afflicted, not the afflictors; on the defensive, not on the offensive; the objects of violence, not its initiators. In sum, Muslims consider themselves the victims.

To make their case, Muslims will take their Christian and Jewish neighbors on a quick world tour. They begin with Bosnia, where Serbian Christians killed nearly 200,000 Muslims and raped 22,000 Muslim women in the early 1990s.(1)

In Chechnya, the Russian army attacked a Muslim people who fought back furiously but found themselves slaughtered in large numbers by Russian troops. The Western world, including the United States, scarcely protested.(2)

In Kashmir, occupying Indian troops have oppressed, jailed, and executed large numbers of Muslim Kashmiris over the past decade.(3) During December 1992 and January 1993, Hindu mobs went on a rampage in Bombay, killing over 800 Muslims, destroying 5,000 Muslim homes, and forcing 200,000 Muslims to flee the city. In China’s western province of Xinjiang, the ethnically Turkish and religiously Muslim indigenous populations are dealt with harshly by Chinese occupying troops.(4)

In many Middle Eastern countries, Muslim believers are also under attack. In Iraq, for example, Saddam Hussein has carried out a war of genocide against the Shi’is of the south. In Israel, heavily armed Israeli troops do battle against Palestinian Muslim children armed largely with stones and slingshots.

Even in countries with an Islamic leadership, Muslims are oppressed and harassed. In Egypt, for example, Hosni Mubarak’s regime imprisons and executes members of Egypt’s Muslim opposition. Muslims are discriminated against and oppressed in many other parts of the world as well, examples include Malaysia, Turkey, Algeria, Uzbekistan, and Bahrain. This litany of anti-Islamic activity is recognized and discussed by Muslims everywhere. Why, they ask themselves, are they criticized and condemned when they are in fact the victims?

Meanwhile, the United States has often encouraged its allies to confront Muslim populist movements with force. As a result, the moderate Muslim masses are becoming radicalized and live in an environment of desperation. A vicious cycle of misunderstanding, misguided policy, and increasing violence has been set in motion. Before this cycle spins pout of control, non-Muslims must try to slow it down.

A necessary first step is to discard the simplistic stereotypes. Also, military force is not always an effective way to counter systems of ideas. Resurgent Islam’s steady flame will not be extinguished by the breeze of bullets or the blast of missiles.

It is time for everyone to take a crash course on Islam. It there is any truth in the Muslim belief that they suffer as victims, then it is time to admit this fact and to implement policies that will begin to remedy this situation. Our future relations with 1.2 billion of our brothers and sisters will depend on how we in the West choose to meet this challenge.

Footnotes

1. America’s arms embargo on Yugoslavia continued to be applied to Bosnia, even after the United States and the UN recognized it as an independent country, although most weapons and weapons-producing facilities were located in Yugoslavia.
2. Russia has invaded Chechnya several times since it declared independence in 1991. Since the fighting began in 1994, the country’s infrastructure and economy have been devastated, and many people have been killed. Media coverage is rare.
3. Kashmir, India’s only Muslim-majority state, has been the focal point of three wars between India and Pakistan since 1947. Citing Pakistani involvement in Kashmiri affairs, the Indian Army occupied Kashmir in 1989 amidst mounting unrest. Again, media coverage is rare.
4. In the remote province of Xinjiang in western China, the central government has ruthlessly cracked down on the Uigur Muslims who have struggled to attain regional autonomy and to protect their Islamic identity. More than 200 Uigurs have been executed in the past 3 years.

The merchant asked: ‘What gift may I purchase for you, my pretty pet, and carry back for your pleasure and delight, all the way from India?’

The parrot spoke straightaway, as though he knew he would be asked and so had prepared an answer: ‘I will not ask that you bring me back any gift, but I would ask a favour of you, a task to perform for me in India.’

‘Ask, my pretty pet,’ said the merchant, very curious, ‘and if it is in my power to do what you ask, I will do it, God willing.’

‘Well, then,’ said the bird, ‘when you reach India and you see there many parrots like myself, address to them this speech. Say:

“So-and-So Parrot sends you his greetings. He longs to be with you, but he cannot be. He is, by the decree of Heaven, a prisoner of the good merchant who brings you this message, a slave in a cage, locked up.,,

Then convey to those parrots from me. “So-and-So Parrot begs you to remember him. Remember him, imprisoned in his cage, when you fly about freely in gardens of fragrant roses. Remember him, alone and without the company of his fellows, while you go about with one another, cheerful and jolly.”

Add also this plea to your speech, since the one who will understand it may be listening. Say: “What! Have you forgotten your friend so soon, that you can fly about happily in the company of others? It may be that I was at fault in my service of you, and you are punishing me by forgetting me in this way. Is that as it should be? Is it right to answer a wrong with a wrong? Would it not be better to answer a wrong with a right?

“And yet, because it is you, still you, who have turned away from me, your turning away is dear to me. It arouses my love the more. Even your anger, your revenge on me, is dearer to me than my own life. Your anger is fire, and it burns me with love. If that is the affect of your fire, how must your light be? If I ever escape this cage, I swear I shall make straight for your rose-garden. There, I shall sing songs of desire like the nightingale. The nightingale’s songs gather the thorns as well as the roses, the bitter as well as the sweet, in the same joyful embrace. In the songs of the nightingale, love surpasses the pleasures and pains of love, and is entirely and purely itself.”

The merchant listened to every word and promised to deliver his pet’s complaint as best he could.

Towards the end of his journeying in India, he came across a rose-garden in which were a company of parrots like his own pet bird. To them, according to his promise, he faithfully recounted the parrot’s words. One of the parrots who had been listening began to tremble and shake, then fell from its perch in the rose-tree, and lay on the ground, dead. The merchant was deeply upset. He said: ‘I have been the cause of that poor creature’s death!’ and he regretted that he had kept his promise.

On returning home, the good merchant gave to all the servants in his household the gifts that they had asked for. To the parrot, he said nothing. But the parrot demanded of him: ‘What of me? Did you not do what I asked? If you did, tell me what you saw and heard.’

‘I did do it,’ said the merchant, ‘and how deeply I regret that I did. I wish I had kept silent and not conveyed your words.’

‘Why do you repent of keeping a promise and fulfilling a trust?’ asked the parrot. ‘What has caused you to be so remorseful and upset?’

‘I conveyed your complaints to the parrots where I found them, and one was so touched by your pain that she trembled and dropped down dead.’

As soon as he heard this, the merchant’s parrot also began to tremble, then he seemed to lose balance, and fell onto the floor of his cage, cold and senseless.

The merchant was now so struck with grief and despair, he began to tear his hair and clothes. ‘My dear, sweet companion!’ he cried, ‘My singer of sweet songs! Keeper of my secrets! Ah, what shall I do without you? How shall I live without you?’ Then, in his great sadness, not knowing what else to do, the merchant took the corpse (as he thought) of his beloved pet out of the cage and laid it gently on the palm of his hand.

Suddenly, the parrot awoke and flew, through the open window, to the safety of the high branch of a tree in the garden. The merchant was relieved to see his pet well. He looked up into the tree at the bird and said:

‘Dear friend, explain to me the meaning of what that Indian parrot did, which enabled you to devise this trick to escape from your cage.’

‘She gave me excellent advice’, answered the parrot from the tree. ‘By her dying, she conveyed this advice to me: ‘Your own fine voice is the cause of your being in a cage. You are held in that way so that you may entertain people with your singing and your speech. Their praise and the flattering love of your master are the walls of your cage. Renounce your cage-renounce your voice and your master’s affection. Become dead as I am dead, and find freedom.’

‘Go in peace under the protection of God!’ said the merchant. ‘You have shown me the way to a far country to which we must all go, sooner or later. That is the great journey and I must prepare for it.