APRIL is a time of many religious and cultural celebrations. As many of us come together to celebrate our different faiths, some have questions about how we can see our loved ones, without passing on coronavirus.
Riyadul Karim, assistant director of primary care, Enfield, at NHS North Central London CCG, outlines practical steps that health professionals recommend to reduce the risk of infection. He also explains how it is important to get advice from health professionals for Muslim readers around the Ramadan fast.
In the past few weeks, we have wished Thai people a happy and peaceful Songkran, Tamil people Puthandu Vazthukal, Sikhs a healthy Vaisakhi, Jains Mahavir Jayanti, our Jewish neighbours a peaceful Passover, and wished Christians a happy Easter. And for Muslims, Ramadan continues. This is a holy month of prayers and fasting.
Can every Muslim fast during Ramadan?
It’s important to remember that sometimes, Muslims are advised not to fast, but to practise their faith in other ways. For example, Islamic scholars maintain that where fasting could make an existing medical condition worse, or affect a treatment, their continued good health must be a priority.
The Qur’an says we must not act in a way that harms our body. Your imam can advise you about fasting and valid alternatives to fasting during Ramadan. If you have a medical condition, please talk to the health professional who helps you to look after your health. Ideally, you will have already had this discussion at least a month before Ramadan started, but if not, it’s still advisable to get advice as soon as possible.
Health professionals recommend that prescribed medicines should ordinarily be taken during Ramadan. They also recommend that the timing or dose of your medication (including any injections) might need adjusting to ensure they continue to be as effective as possible. Islamic scholars agree medicines and injections are not nutrition and therefore won’t invalidate your fast.
If you have a condition such as diabetes, your health professional will discuss your type and how well-controlled it is, as well as the risks posed by fasting on both the management of diabetes and any other conditions you might have.
With your health professional you can also discuss what is best to eat and drink before and after your fast, and whether the timing, dose and type of your prescribed medication and any insulin needs to change. Your health professional will also advise you on when and how frequently to check your blood sugar levels, ensuring you know what to do if your blood sugar is too low, and signs and symptoms to be aware of.
If you get poorly and/or symptoms of Covid such as fever during Ramadan, this could lead to fatigue and dehydration and health professionals would advise to stop fasting until you are fully recovered.
Celebrations during the pandemic
Since the outbreak of coronavirus, many celebrations have been scaled back in size. In the UK, we have seen places of worship closed, parades cancelled and restrictions on how many people from outside our household we were permitted to meet. While most restrictions have now been lifted, Covid is not over, and we have a personal responsibility to our loved ones and neighbours, to come together safely.
If you have symptoms of coronavirus or respiratory infection, you are asked to try to stay at home and avoid contact with other people. The virus affects people individually. If it is mild for you, it doesn’t mean it will be mild for someone else. In fact, it could be fatal or lead to long Covid which can, for example, mean extreme tiredness or difficulty sleeping.
Vaccinations are the best line of defence against Covid-19 (Photo: Dan Kitwood/Getty Images)
Other steps to celebrate safely include wearing a face covering/mask in public or enclosed spaces, opening a window when guests visit your home or business, continuing to wash hands regularly and thoroughly, and catching all coughs and sneezes in tissues before throwing them away. It is also important to have your Covid-19 vaccinations. This is our best line of defence and has reduced both deaths and hospitalisations from Covid-19.
More than 121 million Covid-19 vaccination doses have been given in England alone. Whether you are coming for your first, second or booster vaccination, you will be welcomed by staff. Please talk to staff if you have questions about the vaccine or a phobia of needles, so we can give you the help you need.
The vaccines used in England have been supported by scholars from across many different faiths, including Hinduism, Sikhism, Christianity and Islam. They do not contain any animal products and any alcohol is less than that found in a banana or slice of bread. As already mentioned, an injection is not nutrition, so you can be vaccinated during Ramadan, and it won’t invalidate your fast.
A second booster – or spring booster –is offered to people aged 75 and over, people living in care homes for the elderly and those aged 12+ who are immunosuppressed.
Vaccinations for your child
All children aged five and over can now get the Covid vaccine too, to increase protection for them and their families. To find out more and book online, visit www.nhs.uk
It’s also important that children are up to date with their routine NHS vaccinations to help protect them against a range of serious illnesses such as polio, measles and whooping cough. Find out more about what vaccinations are offered at what age by visiting www.nhs.uk and typing ‘NHS vaccinations and when to have them’.
If your child has missed any routine vaccinations, you can check your child’s red book or contact their GP practice.
When your child is at secondary school they will also be offered vaccinations through their school, including a booster to protect against diseases like tetanus, diphtheria and polio as well as a vaccine to help protect against human papillomavirus, which in some cases can lead to certain types of cancer, so we would strongly encourage them to have these vaccinations too.
Of course, even as an adult, if you think you may have missed some of your childhood or adult vaccinations, it’s never too late to check. You can speak to your GP practice about what you might need.
For more information about coronavirus see https://www.nhs.uk/coronavirus
WHEN Rishi Sunak became an MP, he swore his oath on a copy of the Bhagvad Gita, but few people – including perhaps Britain’s first Asian prime minister – will have been aware of the efforts of a Shropshire-born civil servant in that little moment of history.
Charles Wilkins (1749-1836) was an employee of the East India Company and an avid Sanskrit lover. He arrived in India and went on to study the language under scholars in then Benares (now Varanasi, which India’s prime minister Narendra Modi represents) and produced what is believed to be the first English translation of the holy Hindu text.
It made the Gita accessible not only to the British, but also millions of Indians, including Mahatma Gandhi, and years later, Sunak.
This is just one of the anecdotes Manu Pillai uncovers in his new book, Gods, Guns and Missionaries: The Making of the Modern Hindu Identity, published earlier this year.
Pillai traces the transformation of the religion over the past four centuries – from the arrival of early Europeans in the Indian subcontinent to British rulers and the rise of Indian leaders during the freedom movement – and examines the impact of those influences.
Manu Pillai
“Most of us look at Hindu identity today through the prism of Hindu-Muslim relations, because in the present, that is what became,” Pillai told Eastern Eye. “But to me, it seemed like a lot of modern Hinduism was actually influenced by colonialism and Christianity.”
Not so much in the way that missionaries converted millions of people, Pillai explained, as they “never had physical success in terms of numbers”, but “they had a lot of intellectual success in terms of placing these moulds and frameworks of thinking, which we took in order to articulate a modern avatar for Hinduism. So, I thought that story deserved to be told.”
This is his fifth book, which Pillai began in 2019, following a dissertation on Hindu nationalism at King’s College London. At the outset, he clarified the book is not about his academic thesis, rather it examines the impact of the early Portuguese, the Italians and other Europeans, then the East India Company, the British and finally, Indian reformers and politicians prior to and after independence.
Pillai said, “Hinduism is not a Western-style religion. It’s a cultural framework in which there’s multiple diversities. Think of it like a draw cabinet; it is the overall frame that is Hinduism. But each door has its own individual identity, as well.”
And , the cover of his new book
Pillai charts the influence of hardline Portuguese missionaries whose influence is evident in Goa even today, while in the south, an Italian priest, Roberto de Nobili, adopted the local Hindu ways in order to spread the teachings of Christianity.
The book also shows how British colonial rulers were initially reluctant to the push from missionaries in the UK to proselytise communities in the subcontinent, before eventually changing their minds. Reformers such as Serfoji and Raja Ram Mohan Roy adopted a more modern approach, followed by Dayananda Saraswati, Bal Gangadhar Tilak, Jotiba Phule and Veer Savarkar, whose interpretation of Hinduism came at a time of India’s freedom struggle.
This intertwining of religion and politics is not new, though, Pillai said. History has shown how rulers patronised places of worship and this continues in contemporary times, too.
The writer described how Jawaharlal Nehru (independent India’s first prime minister) and “the Nehruvian elites made a conscious effort to keep religion out, but bubbling just beneath that first level, (but) religion was always present in politics. Caste was always present in politics.”
Pillai said, “It was Nehru’s charisma and electoral success that allowed him to keep it at bay or in check. But it was never absent. By Indira Gandhi’s time, she started playing the religious card as needed, whenever she felt her party could benefit from it.”
He added, “The difference is religion has now come much more centrestage and openly acknowledged.”
Pillai also noted how economic clout and technology have both played a part in the recent assertion of religious identity, the most obvious is the patronage of places of worship, while carrying out rituals under the guidance of a priest over a video link is now the norm.
In the book, he writes about how the spread of the English language in the subcontinent meant exposure to new ideas, thus empowering Indians to not only challenge authority, but also learn about the world outside their country.
“The British employ Indians who can speak English. They pay those Indians. Those Indians are getting cash revenue. They are no longer dependent just on their farms (to earn their living). They use that to patronise their community. They build temples,” Pillai said.
“So, ironically, the wealth created by service in the British East India Company ends up in the flowering of Hinduism. The railways, which the British laid to move their troops around, also enables pilgrim traffic to temples. “All of these things come together – technology, politics and economics.”
More recently, Pillai said Hindu resurgence “isn’t purely due to political dynamics”. His view is that with rising disposable income, “you have time to think about identity, and now you have money to patronise things.”
He cites the example of Kerala, where he is from, explain how remittances from the Gulf countries led to a boom in old family temples being renovated. “There is something culturally coded in organising a big puja, or making donations to a temple is seen as an a c h i e v e m e n t , weighing yourself in grain and donating to a temple.
“So that kind of religious identity also boomed with economic boom. It’s not as an economic boom creates some rational paradise. On the contrary, an economic boom can actually result in a greater flowering of religiosity.
“Partly because of that, post liberalisation (of India in the 1990s), there’s been a new middle class that’s emerged, there’s also now disposable income. People have the wherewithal to now think beyond roti, kapda, makaan (food, clothes and shelter), and to think about who are we as a people? And the answer to that question lies in religion, culture, heritage.”
India and south Asia’s vast diversity dictate the way Hinduism is practised, across not just the subcontinent, but also across the world, where the diaspora communities are settled. Consequently, this shapes the evolution of Hindu identity.
Pillai said the next challenge for Hinduism will be maintaining that inner diversity, “because we live in times where there’s so much emphasis on that homogenised identity, on one reading of that label, of what it means to be a Hindu.
“It takes away from how much pluralism there is within the faith itself. The richness of Indian culture, in general, has been the fact that all religions that have entered India have become pluralized, even if it’s Islam.
“Islam in Kerala is not the same as Islam in Bhopal. When the north Indian Muslims under the Muslim League, as I mention in the book, went to Kashmir in the 1940s hoping to woo the Kashmiri Muslims, they were horrified. They thought that Kashmiris, with their saint worship, and all of that were not even proper Muslims. They said, ‘we’ll have to teach them Islam first, before making them Muslims, because they couldn’t recognise that version of Islam. “Everything in India is hybridised, and in many ways, that has been our strength, these hybrid identities have continued over so many generations. “What would be a major challenge is this tendency towards homogenising… towards feeling there has to be only one version of Hinduism and one interpretation of things.
“Even our epics have so many retellings. In Kerala there is an oral kind of Ramayana, in which Shurpanakha, when she propositions Rama and says, ‘I want to marry you’. And he says, ‘No, I’m already married. You go to Lakshmana.’ Shurpanakha turns around and says, ‘That’s okay; the Sharia says you can marry twice, more than one woman.
“So this is a Ramayana in which Shurpanakha quotes the Sharia, because it’s a Muslim Ramayana.
“That is the kind of country we come from. And I think losing that, where everything has become standardised, and that’s a global phenomenon, something we’re seeing around the world. That is a tragedy. That would be the bigger challenge.
“We need more people telling these stories about our inner plural, pluralism and diversity – which is not to devalue that framework. The framework has its own value. I’m not saying that Hinduism should somehow be only about its pluralism, but at the same time, it has to be a fine balance between maintaining that inner richness, maintaining all the threads in the tapestry without painting the whole tapestry one single shade.”
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