Zanib Mian: ‘I want to educate through non-preachy, real stories’
Writing from a British Muslim point of view was an opportunity to tackle misconceptions about the community, says the author of new children's book Meet the Maliks – Twin Detectives
By Sarwar AlamAug 16, 2023
AUTHOR Zanib Mian said she wanted to give readers “a window into the lives of everyday Muslims” with her new children’s book, Meet the Maliks – Twin Detectives.
Aimed at primary school children, the story revolves around twins Maysa and Musa Malik who set out to solve the mystery of who destroyed their treats at a cookie-making competition at a local mosque.
Writing from a British Muslim point of view was an opportunity to tackle misconceptions about the community, Mian said.
“I never start with a misrepresentation and then try to correct it. I write quite organically so people learn through the story,” she told Eastern Eye. “It’s not preachy at all, it just intertwines in the story. When you are writing about a Muslim family, things naturally come up – praying, wearing the hijab, fasting during Ramadan.”
She added: “We’ve come a long way, but I still feel Muslims can be misunderstood and misrepresented even today. This book is for people who don’t have Muslim friends or someone they’re close enough to that they can ask questions and learn from.
Her latest book
“It’s important to iron out misunderstandings and educate through these kinds of books, and for me to feature a Muslim family, a mosque, an imam.
“People who only know about Islam through the lens of right-wing newspapers, for example, will have a completely different image of what an imam is. I wanted everyone to meet the imamnext-door kind of thing.”
Mian’s books have featured on BBC’s Cbeebies Bedtime Stories and in the Guardian for their contribution to diversity in children’s literature.
Her Planet Omar series revolves around a young Muslim boy who, in his imagination, builds rockets, rescues his friends from ‘aliens’ and saves his local mosque from closing down, among other adventures.
The series also deals with issues such as bullying and prejudice in a sensitive way.
“I love when I get messages from teachers and parents saying the kids learned so much about Ramadan,” she recalled. “Parents have said to me, ‘we’re not even Muslim, but my kids go around saying Assalamu Alaikum to everyone’.
“It’s just equipping children with information so they can build a better picture in their minds instead of building like a Daily Mail picture when they grow up.”
Mian said she ensures her books have characters from different backgrounds so it appeals to all children. In Planet Omar, the lead character’s friends are Charlie and Daniel. And in Meet the Maliks, the twins go on their adventures with their neighbour and friend Norman.
“There’s a lot that appeals to non-Muslim readers as well, because they are just everyday kids and doing everyday stuff. Even though there are things about Islam and Muslims, it’s more than that,” she said.
“It was very intentional (to have nonMuslim characters). Norman asks questions which provides me the opportunity to educate the reader. There’s a funny scene where Norman’s doing his wudu (ablution before praying) for the first time and the kids teach him how to do it. He asks, ‘why are you waking up in the middle of the night to eat?’. And we find out because it’s Ramadan and the kids are having suhur (pre-fast meal).”
She added: “Kids are going to grow up having Muslim and non-Muslim friends. The story is just organic. It’s just being real.
“We have a responsibility because if we don’t do it, then someone else is going to do it the wrong way. As a Muslim author I see it as a responsibility and I love doing it.”
Mian didn’t see Muslim characters in books when she was a child and this continued when she had children herself – she said they couldn’t relate to characters in books they read. After studying molecular cell biology at UCL, she worked as a science teacher before switching careers to write children’s books.
“As a little girl, I wrote lots of poetry and stories. I have got notebooks filled with stories and poems which my mum kept for me. Then at high school I followed my love for science and completely lost that side of myself until I had my own kids,” she said.
“I told my children stories and realised there’s literally no ethnic minority characters in fun stories. You’ll find them in stories about Ramadan or Diwali, but there was nothing in mainstream, fun stories.
“I published my first book in 2009 while I was still teaching. That was when nobody was talking about the lack of diversity in books or on screen. But I was self-publishing books featuring families from minority backgrounds.
“In 2014, I realised if I wanted to really make a go of this and get the books on the shelves and do it properly, I was going to have to give up my teaching job and focus on it as a full-time thing.”
Planet Omar was originally called The Muslims. Main admitted it was a struggle to get publishers on board, so she published the book herself, although that meant struggling to get it in the mainstream.
“My vision was to open up my tiny little independent publishing house and publish books by other authors,” she said.
“In 2013, the hashtag We Need Diverse Books really took off and it became a conversation where publishers were addressing this issue. But it took a while. I was still publishing my own books. It was really hard to get them on the shelves because they weren’t being published by one of the big five publishers.
“Then in 2017, Planet Omar won the Little Rebels Children’s Book Award which got the attention of the publishers and they told me they were interested.
“It was a kind of a funny route into traditional publishing.”
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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