Education minister Pradhan seeks tiger reserve tag for Debrigarh, Sambalpur Zoo expansion
BHUBANESWAR: Union Education minister Dharmendra Pradhan on Wednesday met Minister of Environment, Forest and Climate Change Bhupender Yadav and urged his intervention for expansion of the Sambalpur Zoo and declaration of Debrigarh Wildlife Sanctuary as a tiger reserve.
Handing over two separate letters to Yadav, Pradhan said in 2023, the Central Zoo Authority (CZA) recognized the zoo as the 'Sambalpur Zoo and Conservation Centre'. 'Since its establishment in 1980, the zoo has evolved from a deer park to a significant centre for wildlife conservation and public education. The zoo currently spans 13 hectares within the Motijharan sanctuary and is home to 333 animals from 15 species, including tigers, bears, pythons, and peacocks,' he said.
In 2022, the Zoo Evaluation Committee recommended upgrading the zoo to a 'medium category zoo', with the inclusion of around 18-20 hectare of land from the Motijharan reserved forest. This expansion would enable introduction of new animal species and enhance educational and research facilities, aligning with the approved master plan for 2023-24, the letter said.
With CZA approval, the zoo has successfully carried out animal exchange programs with Nandankanan zoo and relocation programmes with Debrigarh Wildlife Sanctuary, Pradhan said.
The BJP MP from Sambalpur said that the zoo is planning several new attractions to advance its mission of wildlife conservation and public education. These include a night safari, an African penguin exhibit, desert and rain forest biodomes and a primate enclosure.
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The Wire
6 hours ago
- The Wire
India's Little-Known Role in African Slave Trade
Slave Dealers and Slaves Zanzibar. Photo: Wikimedia commons Real journalism holds power accountable Since 2015, The Wire has done just that. But we can continue only with your support. Contribute Now The role of African slaves in India and the participation of Indians in slave administration has, until recently, received little attention. Africans were not the first people enslaved in India, but Arab traders trafficked them to the subcontinent as early as the 6th century CE. One of the first known cases involved an Ethiopian, Jamal ud-Din Yaqut, who became Master of the Royal Stables in Delhi in 1236. By the 14th century, African slave trading grew, as Indian authorities exploited maritime networks linking Africa and India. Indian goods were highly prized in Africa and were exchanged for gold, ivory and Ethiopian slaves. Trade in slaves was one of several exchanges connecting the Indian subcontinent with East Africa, creating a diverse and interconnected commercial system that thrived for centuries. Arab dhows crossed the Indian Ocean in regular monsoon-driven voyages, carrying slaves, spices, textiles and metals. These maritime routes helped entrench African presence along India's coastal cities, such as Surat, Calicut and Cochin, which functioned as critical nodes in this transoceanic slave network. An eyewitness The diversity of African arrivals also complicates the simplistic binary of slave and free. Some Africans arrived as merchants or seafarers in their own right, contributing to the cosmopolitan character of port cities like Cambay and Bharuch. The famed Berber traveller Ibn Battuta, who was born in Tangier in 1304, journeyed extensively across vast parts of Asia and Africa in the 14th century. He encountered thousands of African slaves during his travels, observing Abyssinian guards, shipmen, and warriors deployed across the subcontinent. It was during his second journey that Ibn Battuta made his way across the Indian subcontinent, the Maldives, Sri Lanka and China, before returning to North Africa. During his time in India, he came across Habashis (as the Ethiopian slaves were known) distributed throughout the subcontinent, from northern India to Ceylon. They were employed primarily as guards or men-at-arms on land or at sea. In July 1342, for example, he was south-east of Delhi, in the town of Allapur in Uttar Pradesh: 'The governor of Alabur [Allapur] was the Abyssinian Badr, a slave of the sultan's, a man whose bravery passed into a proverb. He was continually making raids on the infidels alone and single handed, killing and taking captive, so that his fame spread far and wide and the infidels went in fear of him. He was tall and corpulent, and used to eat a whole sheep at a meal, and I was told that after eating he would drink about a pound and a half of ghee, following the custom of the Abyssinians in their own country.' Ibn Battuta encountered African slaves in the southern Indian city called Qandahar (today the village of Ghandar on the mouth of the Dhandar river in Gujarat), where he describes meeting Ibrahim, the owner of six ships. 'We embarked on a ship belonging to Ibrahim … called al-Jagir. On this ship we put seventy of the horses of the sultan's present …[Ibrahim] sent his son with us on a ship called al-Uqayri, which resembles a galley, but is rather broader; it has sixty oars and is covered with a roof during battle in order to protect the rowers from arrows and stones. I myself went on board al-Jagir, which had a complement of fifty rowers and fifty Abyssinian men-at-arms. These latter are the guarantors of safety on the Indian Ocean; let there be but one of them on a ship and it will be avoided by the Indian pirates and idolaters.' Ibn Battuta then travelled to Colombo in Ceylon (Sri Lanka), where he again found the ruler guarded by 'about five hundred Abyssinians.' When Ibn Battuta arrived in the Indian port of Calicut he saw a fleet of huge Chinese junks, each with four decks carrying up to 1,000 troops on board. The ships were highly sophisticated, with sailors having their wives and slave-girls living in their cabins, which were complete with latrines. Security was – once more – provided by Africans. 'The owner's factor [or agent] on board ship is like a great amir. When he goes on shore he is preceded by archers and Abyssinians with javelins, swords, drums, bugles and trumpets.' The African presence in India, particularly in military contexts, also had a psychological and symbolic dimension. Africans were often perceived as loyal, physically strong, and strategically useful because they were outside traditional kinship networks. This made them ideal as bodyguards, palace guards, and elite soldiers, as their loyalty was presumed to lie solely with their patron. Their position within Indian courts and armies was sometimes precarious, but it could also be a pathway to influence and even power. Importantly, African troops played a stabilizing role in many of India's volatile princely states, serving as both protectors and enforcers, their foreign origins ensuring loyalty that transcended local rivalries. African slaves become rulers African slaves primarily served as troops. Some gained prominence – Bengal's Rukh-ud-din Barbak reportedly maintained an Ethiopian army of 8,000, his son expanding it to 20,000. Others, like Malik Ambar, rose even further. Malik Amber. Photo: Wikimedia commons. Born in Harangue, Ethiopia, Ambar was enslaved and brought to Baghdad, then India. He served under Chengiz Khan, a former Ethiopian slave turned statesman. Freed after his master's death, Ambar joined the military of various Indian rulers. By the 1590s, he led a cavalry force in Ahmednagar and resisted Mughal incursions using guerrilla tactics. He backed a new sultan and married his daughter into the royal family, consolidating his influence. Ambar's military campaigns were often characterized by their strategic use of terrain and speed, making his forces elusive and difficult for the Mughal armies to counter effectively. As regent, Ambar implemented reforms and infrastructure projects, including a water system still in use today. He repeatedly thwarted Mughal forces – even Emperor Jahangir, who had insulted Ambar racially. Jahangir's frustration with Ambar is evident in his pejorative references, calling him 'the black-faced one' or 'the crafty one..' but these slights ultimately gave way to reluctant admiration. In his official memoir, the Emperor Jahangir reversed his assessment of his opponent, declaring that although a slave, Ambar was nonetheless 'an able man. In warfare, in command, in sound judgement, and in administration he had no rival or equal…. He maintained his exalted position to the end of his life and closed his career in honour. History records no other instance of an Abyssinian slave arriving at such eminence.' Ambar's political acumen extended beyond the battlefield. He maintained a complex network of alliances with other regional powers and made use of marriage diplomacy to strengthen his hold over Ahmednagar. He also sought to establish a bureaucratic apparatus that could outlast him, introducing land reforms and encouraging the cultivation of previously unproductive areas. These measures helped secure resources for his military campaigns and built a stronger economic base for the sultanate. He was equally committed to cultural patronage, commissioning buildings and supporting learning, thereby carving a legacy that extended beyond war. He was also instrumental in defending Deccan autonomy against the Mughal encroachment. Ambar's tactics of asymmetrical warfare and his ability to mobilise diverse ethnic groups under his command contributed to his enduring reputation as one of India's great military innovators. Ambar died in 1626. Though his son surrendered Ahmednagar to the Mughals in 1633, Ambar's transformation from slave to kingmaker remains remarkable. Between 1486 and 1493 alone, four Ethiopian commanders rose to rule Indian states. Their stories highlight how military slavery in India differed from other parts of the world: rather than being a terminal condition, it could provide upward mobility, status, and, in rare cases, sovereignty. The unique context of Indo-African relations, especially within Islamic polities, often facilitated the elevation of capable individuals, regardless of origin. Indians administer the slave trade India's involvement in African slavery extended abroad. Indian merchants were key players in the Omani-led East African slave trade. Oman, lacking natural resources, relied on trade and enslaved labour. From the 1st century CE, Omanis traded along the Swahili coast, importing slaves – especially light-skinned women – for domestic service. Many of these slaves were destined for service in elite households, as concubines, wet nurses, or servants. The trade was driven by the high demand for African labour and the prestige associated with owning African slaves, especially among the merchant elite. Indian traders, especially in Muscat and later Zanzibar, dominated commerce in coffee and pearls, served as bankers, and helped administer the slave trade. After the Portuguese were ousted from Muscat in 1650, Oman expanded its African holdings. Under Sultan Said bin Sultan (r. 1804–1856), Zanzibar became the new capital, centred on clove plantations worked by slaves. The move was a calculated effort to align the Omani economy with the booming global demand for spices. Indian merchants followed, forming a major commercial presence along the coast. They managed customs, extended loans, and owned slave-run plantations. The Indian community also maintained close ties with the Omani court, and some Indian families wielded significant political influence. Although Britain abolished slavery in 1833, enforcement was slow. By 1860, over 8,000 slaves owned by Indians were officially freed in Zanzibar – despite British law having banned the practice decades earlier. This underlines the ambivalence of colonial authorities, who were often reluctant to disrupt local economies and elite interests. In some instances, Indian-owned plantations were larger and more profitable than those of their Arab counterparts. Wealthy Indian families invested heavily in infrastructure and trade networks, further entrenching the institution of slavery in the region. The Indian community in Zanzibar and East Africa often maintained cultural and commercial links with Gujarat and Bombay, reinforcing the transoceanic dimensions of this trade. Many Indian-run firms operating in East Africa kept detailed records and accounts of their transactions, making it clear that slavery was not a peripheral or incidental activity, but an integral component of their economic strategies. The entanglement of Indians in the East African slave trade was not limited to merchants alone. Clerks, shipbuilders, and middlemen were all complicit in the system. Some Indians served as slave overseers or worked in ports where captured Africans were processed and sold. Sir Bartle Frere, the British governor of Bombay who visited Zanzibar in 1873, remarked that 'Throughout the Zanzibar coastline … all banking and mortgage business passes through Indian hands. Hardly a single loan can be negotiated, a mortgage effected, or a bill cashed without Indian agency.' This complicity is rarely acknowledged today, yet it is essential for understanding the full scope of the Indian Ocean slave trade. The legacy today While slavery officially ended, its legacy lingered. In India, the Sidis – descendants of African slaves – were gradually integrated. Janjira and Sachin, princely states ruled by Sidis, existed until Indian independence in 1947. The rulers of these states, though relatively minor in comparison to larger princely territories, held real power and maintained their autonomy under British indirect rule. Their courts often mirrored Indian traditions, but also retained distinct African elements, such as Sidi drumming and Swahili phrases in ceremonial contexts. The Sidi community itself is diverse, with roots tracing back to different waves of African migration and enslavement. While some Sidis were brought as slaves, others arrived as soldiers, traders, or musicians. The integration process varied regionally: in Gujarat, for instance, Sidis maintained a distinct identity, while in other parts of India, they assimilated more fully into local populations. Oral histories, religious rituals, and festivals continue to reflect the syncretic nature of their heritage, blending African, Islamic, and Hindu influences. Today, around 100,000 Sidis live in Gujarat, Karnataka and other regions of India. Many retain Swahili musical traditions. Sidi drumming and dance performances are popular in some areas and have gained recognition in India's cultural landscape. In Pakistan, a further 150,000 Sidis reside, often in poverty and facing racial discrimination. Their marginalisation reflects the lasting scars of a long and often overlooked history. Detail of Jamal-ud-Din Yaqut from a miniature painting of Razia Sultana holding court (durbar) with identifying inscriptions, by Gulam Ali Khan, circa 19th century. Photo: Wikimedia commons. Media depictions and social stigma frequently reinforce harmful stereotypes, further limiting access to opportunities. Yaqoob Qambrani, President of the Pakistan Sheedi Ittehad, complained that many opportunities are closed to them because of discrimination in education and work. 'In Qambrani's views, the deep-rooted culture of blaming and shaming 'black-face' in Pakistan has held them in chains of associated stereotypes. Sheedis are portrayed as '…the evils, thieves and unwanted. For instance, when anyone from our community boards a public transport bus, everyone else tries to keep their distance. We are not blind to watch how others look and treat us', Qambrani declared. Despite centuries of presence, many Sidis still struggle with access to education, employment, and healthcare. Activists have called for affirmative action and greater government recognition of their unique heritage. In recent years, Sidi youth have increasingly used digital platforms to share their stories and celebrate their culture, forging transnational ties with African-descended communities in the diaspora. Projects linking Sidis with African communities in Brazil and East Africa have fostered renewed interest in shared histories and solidarity movements. Africa's entangled history with South Asia – spanning commerce, migration, and enslavement – deserves greater attention. From the rise of figures like Malik Ambar to the quiet endurance of Sidi communities, the legacy of African presence in India remains potent and deeply human. As scholarship expands and awareness grows, the contributions and struggles of Africans in South Asia are beginning to receive the recognition they deserve. This history is not merely a footnote – it is a vital part of the global story of movement, power, and resistance. The shared legacy of the Indian Ocean world – connecting Mombasa, Mumbai, Muscat, and beyond – offers a powerful lens through which to explore themes of agency, adaptation and survival. Understanding these connections not only enriches our knowledge of the past but also challenges us to confront the enduring legacies of racism, marginalisation, and inequality in our present world. Martin Plaut is the author of Unbroken Chains: A 5,000-Year History of African Enslavement, to be published by Hurst, August 2025
Time of India
8 hours ago
- Time of India
Three rare-to-find endangered macaques born at Trentham monkey forest in Staffordshire
According to a BBC report, a trio of Barbary macaques which is an endangered primate species with fewer than 8,000 left in the wild has been born at Trentham Monkey Forest in Staffordshire. Tired of too many ads? go ad free now The staff has described the arrival as a joyful surprise that was discovered early in the morning by head guide Anna Smith during feeding rounds. The infants were born overnight and were nestled high in the treetops. Smith called the experience of finding newborns "wonderful," adding that watching them grow is an "absolute privilege" for the team. The wide-eyed newborns are part of the dwindling global population of only 8,000 Barbary macaques that is a species currently classified as endangered. New Barbary macaque births boost hopes for endangered species The 60-acre sanctuary, which houses 140 Barbary macaques, had anticipated the births for several months. The sanctuary said newborn Barbary macaques have soft pink faces and black fur and are typically seen holding tightly to their mothers for warmth and reassurance during their first hours of life. Their births are considered a significant milestone for conservationists working to increase the Barbary macaque population. Expert views on the birth of endangered macaques Park Director Matt Lovatt explained that the sanctuary is now entering its "baby season" with six to ten births typically expected each year. He noted that the newborns will be cared for by their wider group and will begin learning the unique behaviors of Barbary macaques from day one. "We're excited to see which little one will be next," he added, "as we anticipate more arrivals in the near future." Trentham monkey forest efforts Trentham Monkey Forest partners with organizations dedicated to safeguarding wild Barbary macaques in Morocco and Algeria. Tired of too many ads? go ad free now The sanctuary said its mission includes raising awareness about the species' endangered status. Barbary macaques adorable images captured Charming images capture three endangered baby Barbary macaques snuggling close to their mothers after being born high in the treetops at a UK monkey sanctuary. These adorable African primates are believed to be just a few days old when they were born at Trentham Monkey Forest in Staffordshire which is the largest primate habitat in the UK. Source: BBC Also read:
News18
10 hours ago
- News18
A Heart Of Gold: 78-Year-Old Dubai Expat Brings Eid Joy to Needy Families
Last Updated: Hussain Ahmedali Nalwala arranges the sacrifice and distribution of meat to African households who often go without proper meals for days. As Muslims across the world prepare for Eid al-Adha, a heartwarming story of kindness and generosity has emerged from Dubai. A 78-year-old retired Indian expat has taken on the task of distributing Qurbani meat to thousands of needy families in Africa. Hussain Ahmedali Nalwala, through his foundation, has been organising this charity drive for the past 5 years. He arranges the sacrifice and distribution of meat to African households who often go without proper meals for days. Nalwala has turned this annual religious event into a massive humanitarian endeavour that is currently taking place in many countries. Nalwala entered the field of charity five years ago after he visited Yemen and witnessed heartbreaking levels of poverty. He saw widespread pain, malnutrition, and grinding poverty in the country, which left a profound impact on him, changing the course of his retirement. 'That experience opened my eyes. Seeing individuals with nothing, not even one proper meal in day,s made me understand I could not just retire and rest. I needed to do something," Nalwala said. What started out as a personal epiphany quickly became an official goal inspiring him to establish a charitable trust. Since then, Nalwala has organised the yearly killing and distribution of dozens of camels amongst rural communities in Yemen, Somalia, Sudan, and Ethiopia. His staff ensure ethical procurement and distribution of the Qurbani meat while Nalwala closely monitors the procedure himself. Nalwala's team sends him pictures of the animals for approval. 'I personally vet the animals through photographs before buying. We deal only with healthy animals according to religious and ethical principles. It's a matter of giving with dignity," said Nalwala. Once approved, the meat is meticulously separated and distributed to the long queues of people, who came from nearby villages. The remaining portions are delivered by volunteers to families that can't make the journey themselves. 'One camel can feed 300 families. This is the only time of the year they eat meat for many of them," Nalwala explained. While Africa remains the main focus, Nalwala has also reached out to the home country. In the last three years, he has coordinated the delivery of Qurbani meat to underprivileged communities in Jammu and Kashmir's Sumbal and Bandipore. He also conducts mass distribution in Mumbai, where his team feeds over 1,500 people during the festival. First Published:
