Category Archives: Travel & Tourism

The exotic Nizami cuisine to make a comeback

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Leaders, Travel & Tourism, World Opinion, , , , , , , , , , , , , , ,

Hyderabad, TELANGANA :

Royal spread:The ‘Khwan Nemat-e-Asafia’ lists 15 types of biryanis such as Biryani Rumi, Biryani Mahboobi, Biryani Nargis, Biryani Hazar Afreen.
Royal spread:The ‘Khwan Nemat-e-Asafia’ lists 15 types of biryanis such as Biryani Rumi, Biryani Mahboobi, Biryani Nargis, Biryani Hazar Afreen.

The world knows them for fabulous jewels and splendid palaces. But not many know that the erstwhile Hyderabad rulers had a weakness for a rich diet as well.

Sample this: Biryani Dulhan, Yeqni Palou Shirazi, Khorma Murgh, Qhalia Chamkura, Kabab Gul Khatai. A ‘shahi’ spread any which way. If your mouth is doing a tango, you are not to be blamed.

Now, one can try out these dishes. Urdu daily Siasat has stumbled upon a dog-eared copy containing a list of 680 formulae used by the royal kitchenette of the 6{+t}{+h}Nizam, Mir Mahboob Ali Khan (1866 – 1911). The newspaper plans to publish the recipes in Urdu and English on art paper shortly. The book, titled Matbaqe Asafia , is expected to hit the market in the next two months.

“It will be in time for Ramzan, the month of fasting,” Siasat ’s Editor Zahed Ali Khan says.

Tell me what you eat and I will tell you what you are. A look at the recipes and the ingredients that go into making these sumptuous dishes give an inkling of the royal taste — cuisine that is never clichéd. Every formula differs from the other in the set of instructions and ingredients.

The ‘Khwan Nemat-e-Asafia’ lists 15 different types of biryanis such as Biryani Rumi, Biryani Mahboobi, Biryani Nargis, Biryani Hazar Afreen. As the name suggests, the ‘Dulhan Biryani’ is highly decorated with a fried banana in covering of ‘warq’ (silver foil).

Besides, there are 18 kinds of pulav , 16 of khichidi , 48 of do-pyaza , 21 variants of khorma , 45 of kabab and 29 types of naan . Besides, there are 25 varieties of chutneys (condiments) and 33 types of achaar . Apart from an assortment of spices and dry fruits, the ingredients also include a generous sprinkle of perfumes and sandal.

But some of the formulas could be a recipe for sickness, given the heavy doze of ‘pure ghee’ suggested. There are also some recipes, which, if tried now could land one in trouble. For instance, the book contains formulas for cooking animals which now attract provisions of the Wildlife Act. “But we don’t propose to include such recipes since they are banned now”, Mr. Khan says.

So gourmets, get ready for a royal repast.

Come Ramzan and the Siasat daily plans to publish a list of 680 formulae used by the royal kitchenette of the sixth Nizam, Mir Mahboob Ali Khan

source: http://www.thehindu.com / The Hindu / Home> National> Andhra Pradesh / by J.S. Ifthekhar / Hyderabad – May 13th, 2013

PHULWALON KI SAIR : A Mughal-era flower festival unites Delhi’s Hindus and Muslims every monsoon

Arts, Culture & Entertainment, Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Travel & Tourism, , , , , , , , , , ,

NEW DELHI :

A bouquet of colour / EPA/MONEY SHARMA
A bouquet of colour /
EPA/MONEY SHARMA

In 1859, Delhi’s most famous poet, Mirza Asad Ullah Ghalib, was asked what Delhi was like these days. He replied: “My friend, what a question to ask! Five things kept Delhi alive—the Fort, the Chandni Chauk, the daily crowds at the Jama Masjid, the weekly walk to the Jumna bridge, and the yearly fair of the flower men. None of these survives, so how could Delhi survive?” Ghalib’s despondency notwithstanding, the fair celebrating the monsoon, known as the Phulwalon ki sair or the Sair-e gulfaroshan, started again soon after the turmoil of the Revolt had died down and has survived until the present day.…

What makes the Phulwalon ki sair such a fascinating topic for the exploration of monsoon feelings is the density and variety of commentary it brought forth over the last two hundred years. These sources range from colonial reports to the no less matter-of-fact newsletters from the Mughal court. They include memoirs and essays recalling the world lost in 1857, and texts which depicted contemporary experiences up to the present day. Songs and poems were often included in other texts, but we also have a printed poem from 1876, which praises the joys of the Phulwalon ki sair and was probably meant to be performed during the festival. Together they present a rich image from which we can reconstruct many of the basic facts of the festival, such as who the people were who went to Mehrauli and what they did there. But the sources go further. They allow us an insight into the meaning different participants ascribed to the festival, and even into their emotions. Together they help us understand why Ghalib deemed the festival so important, not only for the identity but for the very survival of Delhi.

Procession with flower fans and musicians playing nafiri trumpets and drums. Illustration by an unknown artist in Mirza Hairat Dihlavi’s Phulwalon ki Sair, 1889.
Procession with flower fans and musicians playing nafiri trumpets and drums. Illustration by an unknown artist in Mirza Hairat Dihlavi’s Phulwalon ki Sair, 1889.…

The earliest references to the processions can be found in the newsletters from the royal court for 1830. Akbar Shah and his entourage moved to Mehrauli in late July and instructed the flower-sellers to get the pankhas ready for the ceremony at Qutb ud-Din’s dargah. Every day, “His Majesty went to the jharnawith the ladies. He sat in the barahdari, enjoyed the view of the jharna and the bathing of the ladies. They sat on the swing and sang.” Akbar Shah also enjoyed sitting on the platform above the gate of his palace, from where he could watch the bustle of the bazaar and the performance of acrobats. It is from there that he watched the procession of the flower-sellers and the fair, for which numerous crowds of people had gathered.

…

Fazl ud-Din described the traditional references to shringara rasa, the clouds, the peacocks, and the koyals, the lushness of the hills and trees that had recovered their greenery, the flowers that burst into bloom, the mangoes and jamuns which were so abundant that they fell from the trees before people could pluck them. This revelry brought together the nobility and the common people, Fazl ud-Din pointed out, the rich and the poor, the owners of shops and the bazaris: no one was left behind in the empty city of Delhi. All the houses were decorated and the food was rich and plenty, while the rain continued to drizzle softly. The emotional experience was mediated through the senses of sight, of touch and of taste, but equally important were the sounds of the festival, the calling out of the shopkeepers, the songs of the ladies, and the musicians accompanying the processions, mainly nafiri trumpets, shahnais and a large variety of drums. Other texts also invoked the presence of an entire naubat, travelling on an open platform.

In Fazl ud-Din’s account, the emotions came to a culmination during the procession, which moved to the temple of Jogmaya on the first day and to the dargah of Qutb Sahib on the second day. The procession was led by the royal musketeers, followed by different professional groups. At the centre, right next to the elephants of the princes, were the flower-sellers and their pankhas, ornamented with a thousand flowers:

Look how packed the street is! People are falling over each other. A sweet drizzle is falling, and a cool wind is blowing. The bleating sound of the nafiris blares loudly. The pleasant forest and the crowd of people! In the evening the pankhas reach the royal palace with a lot of commotion.

…

By the beginning of the twentieth century, the tone of the writings changed. The new generation of authors no longer had a personal experience or even memory of the festival, even before it was discontinued after the first non-cooperation movement. In 1906, we find one Saiyid Bunyad Husain from Aligarh College, writing an article for the ladies’ magazine Khatun. He praised the Phulwalon ki sair as an extraordinary festival without equal, except perhaps for one festival, which takes place every year in Paris, but his knowledge is sketchy. He mused about possible origins of the festival: as it symbolised luxury and pleasure, ‘aish o ‘ishrat, he rules out the later Mughals, as theirs was a period of decline, and finally settled on Muhammad Shah as the probable initiator, as he was known for being inclined to sensual pleasures.

…

The festival at Mehrauli lost its specific anchoring in a time and place and became a symbol for a world that had been lost. The emotions that matter were no longer those of the participants in the procession and the revelries, but the communion of sentiment created between the author and his readers. This changed the tone.

…

A Symbol of National Unity

Nostalgia might have had a critical potential, but a nostalgia that was looking back to the last days of the Mughals and was geared towards a critique not only of colonialism but of modernity seemed increasingly out of tune, certainly with Jawaharlal Nehru’s vision of what independent India would stand for. And still, it was Nehru who in 1961 suggested the revival of the festival, which had been stopped in 1921. He called together a group of influential citizens and public figures from Delhi, who inaugurated the first festival after independence in 1962. What had changed?

The beginning of the 1960s was the period when the new nation increasingly faced the challenges of poverty, internal disruptions and conflicts, between religious communities but also between language groups and states. In this situation “emotional integration,” a felicitous phrase created by Nehru, became the rallying cry:

Political integration has already taken place to some extent, but what I am after is something much deeper than that—an emotional integration of the Indian people, so that we might be welded into one, and made into one strong national unit, maintaining at the same time all our wonderful diversity.

As a festival that was jointly celebrated by Hindus and Muslims, which had already been read as a symbol of Delhi’s tolerance and cosmopolitanism, the Phulwalon ki sair offered vast symbolic potential, and has been patronised by almost all prime ministers since Nehru. Many are the presidents of the republic who have come to deliver speeches at its inaugural function or at least sent messages of support, while the administrative elite of Delhi has always been involved in the planning of the festival and many have participated in some function or other during its three days.

Left: A flower fan carried in the Phulwalon ki sair. Right: Children of qawwals at Quutb Sahib.
Left: A flower fan carried in the Phulwalon ki sair. Right: Children of qawwals at Quutb Sahib.

The festival, especially during its heyday in the nineteenth century, was an intensive experience for those who participated, involving all the senses at the same time. The eyes saw the beauty of the blossoms and the greenery of the forest, the alluring sight of the ladies and courtesans displaying their fineries and frolicking around the jharnaand the lakes, the decoration of the bazaars, the lights in the evening and the fireworks. The ears heard the calls of the birds associated with the monsoon, the koyal and the peacock foremost among them, but also the songs of the ladies, the blaring of the nafiris and the resounding drums. The skin felt the relief of the cooling drizzle of rain, the embrace of the beloved, the closeness of other bodies during the procession; the tongue relished the abundance of mangoes and the delicacies prepared in the bazaar; the nose took in the smell of rain on the scorched earth, the perfume of the flowers, and the aroma of the food.

…

Looking at the procession over a time span of almost two hundred years also brings out the close relation of emotions and politics—even in this case, which at first sight involved nothing more than coming together to enjoy the rainy season. The Phulwalon ki sairalways was (also) a political statement, though these of course changed through time.

Excerpted with the permission of Niyogi Books from Monsoon Feelings A History of Emotions in the Rain, edited by Imke Rajamani, Margrit Pernau, and Katherine Butler Schofield. We welcome your comments at ideas.india@qz.com. 

source: http://www.qz.com / Quartz India / Home> Phulwalon Ki Sair / by Margrit Pernau / July 13th, 2018

Grandeur of Saif Gulshan lingers on 106 years later

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Hyderabad, TELANGANA :

Maintained in pristine condition, it is used as Army mess.

Saif Gulshan was the residence of Sultan Saleh bin Ghalib al Quaiti, Nawab Saif Nawaz Jung, a prominent noble in the Nizam’s court.
Saif Gulshan was the residence of Sultan Saleh bin Ghalib al Quaiti, Nawab Saif Nawaz Jung, a prominent noble in the Nizam’s court.

Hyderabad:

The erstwhile Hyderabad state had the largest army in the country, and what is now the Sarojini Devi Eye Hospital was the first hospital for the Army here.

The First Lancers of the Hyderabad Army at Asafnagar is still being maintained in its original condition. All of this was originally part of the Golconda Fort and, not surprisingly, there are two Qutb Shahi-era tombs within this area. The Nizam had great respect for the army.

Saif Gulshan was the residence of Sultan Saleh bin Ghalib al Quaiti, Nawab Saif Nawaz Jung, a prominent noble in the Nizam’s court. Constructed in 1912 it has a mixture of European and Qutb Shahi styles. This residence is being maintained in pristine condition and is used as an Army mess.

SaifGulshan02MPOs21jul2018

The building has an elevated basement, which seemed to be in style those days. It has been built with great care, leaving a lot of open space, both in the front and at the sides. A well on one side of the house must have been the water source and it must have been an open and beautiful structure. There are many jharokas and the first floor has rooms. The terrace is covered by a low-tiled roof, which is supported on wooden posts.

The beautiful facade of the building has been well-maintained by the Army. A lot of wood, stained glass and stucco work has been used in the building, which has verandas on three sides, each one ending in a room. The windows look out to this narrow veranda, which has exquisite tiled flooring. The veranda has Gothic arches and since the entire building is on an elevation, it looks imposing. European influences and Indian elements blend wonderfully well in the building.

There is another impressive building about a 100 yards away. This too was connected to the army and officials must have lived here. Or it could have been a zanana. Smaller in size, that building is surrounded by wooden eaved projections with windows on all sides. There are four rooms with one in each corner and in those days the centre used to be a courtyard, open to the sky. It is now covered and is like a big hall. In 2012, the building bagged an Intach award. According to the citation, Awadh bin Abdullah, the founder of the al Quaiti clan, was the first to travel to India in the last quarter of the 18th century. During his brief stay in the country, Awadh is said to have served the Nizam during the Second Mysore War. His son Omar migrated to India in the early 19th century and after a brief stint with the Raja of Nagpur, ended up in Hyderabad as head of the Arab mercenaries who formed a bulk of the Nizam’s irregular troops.

The main structure of the building is flanked on either side by projecting blocks. “The structure is flanked on either side by projecting blocks crowned with tiled pyramids lending majesty to the structure. The central portion is surmounted by a highly decorated pediment which bears the monogram of Saif Nawab Jung in stucco,” says the Intach citation.

The interiors show that the building was well-planned, with huge arches and windows and doorways with stucco to highlight the structure.

A lot of wood has been used and there is a wooden staircase leading to the first floor. Elegance and form are the highlights of this building.

This building stands along with the other smaller building in the midst of a forest and a fountain, while a road nearby brings in the sound of traffic.

Well-kept and still maintained in its original form of limestone and brick, with a little bit of granite, the Army must be lauded for the care it has invested in maintaining this landmark building.

source: http://www.deccanchronicle.com / Deccan Chronicle / Home> Nation> Current Affairs / by Lalitha Iyer, Deccan Chronicle / July 15th, 2018

Rifa-e-aam Club – History Shrouded in Negligence

Arts, Culture & Entertainment, Community Involvement / Social Issues, Freedom Fighters (under research project), Travel & Tourism, World Opinion, , , , , , , , , , , ,

UTTAR PRADESH :

HIGHLIGHTS

Rifa-e-aam was where literary events were held to provide Rifa (happiness) to people

During struggle for independence, this club became the centre of anti-British activity

Rifa-e-Aam, Lucknow
Rifa-e-Aam, Lucknow

Lucknow:

The city of adab (etiquette) and tehzeeb (manners) was also an indispensable part of India’s freedom struggle. The Nawabs of Awadh or the rulers who governed the state of Awadh  during 18th and 19th centuries conspicuously nurtured syncretism, which became an integral  part of the culture in the Ganga-Jamuna belt.

Nawabs were the great connoisseurs of art, music, and architecture. Numerous monuments were built  during their time. One among those was Rifa-e-Aam, where literary events were held to provide  Rifa (happiness) to people. When the signboards outside several clubs and gymkhanas signalled ‘dogs and Indians’ to stay out, Rifa-e-Aam welcomed dissenting voices, credit for which  goes to the liberal Raja of Mahmudabad. The historic Lucknow Pact of 1916, between the Congress and Muslim League was signed here.

RifaeAaam02MPOs19jul2018

During India’s struggle for independence, this club became the centre of anti-British intellectual  activity.  In 1936, Anjuman Tarraqi Pasand Mussanafin-e-Hind or Progressive Writers’ Movement was born in this building, under the leadership of Syed Sajjad Zahir and Ahmed Ali. Soon a number of  eminent progressive litterateurs like Saadat Hasan Manto, Ismat Chughtai, Faiz Ahmad Faiz, Mulk Raj Anand, to name a few, joined the movement. To cap it, presidential address was delivered by Munshi Premchand.

During my recent visit to Lucknow, I asked the person who ferried me around the city, to take me to this forgotten monument, tucked away in the crowded lanes of Qaiserbagh. When Google map  ditched us due to poor network and left us amidst the labyrinth of congested by lanes, the human version of Google maps – paanwala (tobacco seller) helped us locate it. There stood the dilapidated structure which once upon a time heard the speeches of Mahatma Gandhi, Pandit Nehru, and many other visionaries.

The ground in the front of the monument is now a bus station. Lakshmi Narayan parked the car and since it had rained that morning, he asked me to get off from the other side to avoid a stagnated pool of water and filth. At present, one part of the decrepit structure is inhabited by a family of nonagenarian – C P Pandey, who was appointed as the caretaker of the club. The other portion is managed by the association and the only thing common between them is the illegal construction and encroachment, around which stands the cracking monument of Rifa, donning a lugubrious look.

I spent some time envisioning the past associated with it and wondering who is responsible for such sorry state of affairs today. Is it the people, ignorant of the past or the authority which has turned a blind eye to misdemeanour? Perhaps lack of pride in our glorious heritage.

I finally left with a heavy heart remembering Faiz and hoping one day Rifa would be restored.

source: http://www.travel.manoramaonline.com / OnManorama / Home> Travel> Reader’s Discovery / by Pragya Srivastava / July 17th, 2018

Meet Arsh Ali, a young archaeologist

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Allahabad, UTTAR PRADESH :

Early start: Arsh Ali shows off his mummified shark. | Photo Credit: Rajeev Bhatt
Early start: Arsh Ali shows off his mummified shark. | Photo Credit: Rajeev Bhatt

At 17, Arsh Ali is an archaeology prodigy, already participating in ASI digs and seminars

Three months ago, Arsh Ali lost a coveted member of his aquarium: his little pet shark. But instead of disposing of its body, Arsh buried it in a tray filled with natron. A complex salt known for its ability to dry things up, natron is naturally available in Egypt, but Arsh had to create it by mixing multiple chemical elements.

He has learnt the method from the ancient Egyptians, about whom he knows much. “There is no foul smell or any organisms growing in it, even after so many days,” says Arsh, smiling proudly and pointing to the tray with the dead shark in the lawn of his house in Allahabad. His goal is to mummify his pet shark just like the ancient Egyptians did.

Pharaoh bread

Arsh’s knowledge of Egyptian history, archaeology and mummification runs deep: he has researched coffins, funerary hieroglyphic inscriptions and even knows how to make bread like the ancient Egyptian did. “Every other day he cooks something for me,” laughs Fatima Ali, Arsh’s mother.

At 17, Arsh is already an archaeologist, although he doesn’t have a formal degree yet. Unlike most kids his age, Arsh spends much of his time researching ancient history, visiting digs, attending seminars, and delivering lectures on history and archaeology.

Acknowledging his talent, the Archaeological Survey of India (ASI) has been inviting Arsh since 2015 to their programmes, seminars, excavations and explorations, a privilege often restricted to post-graduate students of archaeology. Arsh has so far taken part in seven excavations and explorations. His first tryst was with the excavations at Binjor in Rajasthan in 2015-16 under the ASI, followed by those in Rakhigarhi, the largest known Harappan site in Harayana, conducted under the supervision of Deccan College in Pune.

“The Harappans were excellent craftsmen. Even 5,000 years ago, they produced a lot of things,” says Arsh as he describes each dig in detail. The cupboard of his room is crammed with specimens he has brought back from sites for further study: wheat grains, terracotta bangles, pot shards, shells, neolithic tools, starfish, and an octopus.

Arsh’s adventure with art and archaeology started early. His parents, Fatima and Faisal, were convinced from the start that their son was special — when he was six, for example, he sat at a restaurant in Kathmandu and sketched the Pashupati temple on a paper napkin in one shot, down to every dome and flag.

When he was in Class VIII, during a visit to Bara Imambara in Lucknow, the family met the site conservator of ASI who was impressed with Arsh’s knowledge. One thing led to another and soon Arsh was participating in ASI fieldwork.

Arsh knows 15 languages, including Hebrew, Arabic, Brahmi, Greek, Ugaritic, Nabatean and Phoenician, besides Kharosthi and Hieroglyphics. He credits his precocious knowledge to curiosity and reading. “I did nothing but read books, and purchased nothing but books every time I got an opportunity,” he says.

Smitten with Anubis

Ancient Egypt had him hooked early. “When I was five, I had an encyclopedia on Ancient Egypt. I didn’t knew how to read and write then, but that’s when I came across an image of Anubis, half-human, half-jackal.” He was smitten with the Egyptian god of mummification.

Arsh’s archaeological interest has culminated in a quest: he wants to establish the evidence of the existence of Buddhism in Egypt by tracing the route of the Buddhist emissaries of the Mauryan emperor Ashoka in Ptolemaic Egypt in particular, and the Hellenistic world in general.

He delivered a lecture on the subject at the National Museum in Delhi last month, and visited Egypt a few months ago.

Arsh was allowed access to the antiquities at the national museums in Cairo and Alexandria, where he came across plenty of evidence to substantiate his theory: a coin with details of King Ashoka, literary references, terracotta items, objects of Indian art, and Brahmi inscriptions on pots. When asked about future plans, Arsh says, “I want to gift something to the world, something that might be useful.”

omar.rashid@thehindu.co.in

source: http://www.thehindu.com / The Hindu / Home> Society> Profile / by Oman Rashid / July 14th, 2018

Pedalling for children’s safety

Community Involvement / Social Issues, Education, Transport, Travel & Tourism, , , , , ,

Kazhakkoottam (Thiruvananthapuram), KERALA  :

Students welcome Al Ameen at Rajagiri Public School.
Students welcome Al Ameen at Rajagiri Public School.

Al Ameen is on a Kashmir-to-Kanyakumari bicycle campaign against child abuse

Kochi :

Heavy rain accompanied by strong wind was what received 19-year-old Al Ameen in the city on Monday long before he could pedal his way to Rajagiri Public School for his formal reception.

The two receptions, the other being at Al-Ameen Public School, were among the five stopovers in the city over two days for the second-year sociology student from the Jamia Millia Central University, who is on a Kashmir-to-Kanyakumari bicycle campaign against child abuse.

Having popped antibiotics after getting beset with stomach upset and vomiting, the lashing rain further took its toll on the weakened body of the youngster who is originally from Kazhakkoottam in Thiruvananthapuram.

In fact, he was admitted at a hospital in Karnataka for a day before entering Kerala.

However, that didn’t douse the spirit of Al Ameen who mounted the cycle from Srinagar on June 2 with the noble intention of creating awareness among students about the need to stand up against abuse of varied hues against them.

“I also wanted to encourage students to actively participate in finding solutions to the problems faced by the community around them,” said Al Ameen who had been clocking around 80 kilometres a day.

He was briefly joined by his college mate Shigraf Zahbi in the Delhi-Rajasthan stretch before giving it up owing to hostile climatic conditions.

Asked why he opted for cycling to propagate his cause, the youngster said that the nobility of the cause alone would not win the attention it deserves unless combined with some extraordinary act. “For me, cycle is just the tool to attract attention to my larger goal,” he said.

Before his stopovers at five schools in the city, he had been accorded receptions at schools in Thiruvananthapuram, Kollam and Alappuzha.

The receptions were organised by district child protection officers of the Women and Child Development Department.

He will now meet students of more schools in Malappuram, Kozhikode, Vadakara, Kasaragod and Manjeshwaram before wrapping up his campaign in Kanyakumari on July 23. by which time he would have covered around 4,250 kilometres.

source: http://www.thehindu.com / The Hindu / Home> News> Cities> Kochi / by M.P. Praveen / Kochi – July 10th, 2018

”Taj – A Monument Of Blood”: New Series On Mughal Empire In The Pipeline

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Agra, UTTAR PRADESH :

The series will capture the dark side of the story of the Mughal empire and had emperors like Akbar, Jehangir, Shah Jahan and Aurangzeb.

Mumbai :

“Taj – A Monument of Blood”, a period drama series on the rise and fall of the the Mughal empire, is set to be produced by Applause Entertainment in partnership with Contiloe Pictures, who are confident of presenting a story with a mix of blood, betrayal, power, beauty, deceit and heartbreak.

The series will capture the dark side of the story of the Mughal empire, which ruled India for just over 3 centuries and had emperors like Akbar, Jehangir, Shah Jahan and Aurangzeb. Writing is currently underway.

The tale will be told over 5 seasons of twelve episodes each, using the birth and death of Shah Jahan as bookends. It will delve deep into the Mongol origins, bloodlines mixing with Persian and Rajput royalty, the court and palace intrigues, the repeated purging of aspirants to the throne, and the arrival of the British and Portuguese.

Sameer Nair of Applause Entertainment calls himself a big fan of revisionist narratives of history.

“Our history books have been written by victors and often paint very two-dimensional pictures about past empires. When Abhimanyu Singh (Contiloe Pictures) and I first discussed this idea, we immediately moved away from a typical historical to a darker and edgier version of the Mughal empire, a version in which symbolically the Taj is more a monument of blood, than a monument of love,” Mr Nair said in a statement.

Mr Singh, who has produced a slew of historicals for the small screen, says the new series will show viewers the historic journey through a fresh lens.

“It will take viewers on a historic journey showing them an unseen perspective of this illustrious dynasty which lead to their rise as the greatest empire in medieval times and the quest for power, within it, that finally lead to its downfall.”

source: http://www.ndtv.com / NDTV / Home> All India / by  Indo-Asian News Service / July 12th, 2018

Afghan architecture in sandstone

Arts, Culture & Entertainment, Leaders, Travel & Tourism, World Opinion, , , , ,

Mandu, MADHYA PRADESH :

A section of Rani Roopmati Pavilion | Photo Credit: mail
A section of Rani Roopmati Pavilion | Photo Credit: mail

Roopmati Pavilion is perched regally on the edge of a 365m precipice overlooking the Nimar Valley and to the south of the Baz Bahadur Palace in Mandu, Madhya Pradesh. A look by Chitra Ramaswamy

Among the plethora of monuments that dot the landscape of the historical city of Mandu in Madhya Pradesh, is the Roopmati Pavilion, an ode to love. The sandstone structure is perched regally on the edge of a 365m precipice overlooking the Nimar Valley and to the south of the Baz Bahadur Palace. It stands as testimony to the legendary tragic love story of Baz Bahadur, the mid-16th century Sultan of Mandu, a great musician, and his queen, Rani Roopmati, a singer of repute.

We traverse a broad, winding pathway to come upon a flight of stairs that brings us to the 16th century monument. The 72m high fort, Roopmati Pavilion, the southern-most monument in the city, is a magnificent expression of Afghan architecture in sandstone. It is evident that the monument underwent construction in phases during different time periods. The original design, sans pavilions, was built as an observation post for the royal army as a low, large hall with a pair of rooms on each side and a heavy sloping base. A symbol of their undying love, it was later transformed into the abode of Roopmati with a western side extension along the plinth. It was extended so as to enable the queen, who fervently worshipped the Narmada, to see the river and perform religious rites without stepping out of the fort.

The basement of the pavilion is characterised by corridors that have several arched openings along their width. The western ledge has a large reservoir from which rainwater collected during the monsoons would be channelled from the roof of the structure to a tank below by means of conduits.

However, it is the pavilions on the terrace of the original block that we access via spiral stairs, a later addition, which lends the structure its distinctive allure. The square-based pavilions are crowned with hemispherical domes that are fluted on the interior and exterior. We are treated to a visual delight as we climb a flight of steps to reach the pavilion top. Nature’s enchantment leaves us mesmerised as lush forests, plateaus, valleys and vast stretches of far away hills stretch before us.

Twin-storeyed palace

The Baz Bahadur Palace, closeby, lies on the hill-slope to the east of Rewa Kund and is set in the midst of picturesque verdure. Tall, sleek arches welcome us at the entrance to the twin-storeyed palace which is accessed by well laid, broad steps with landings at intervals. In its days of glory, an aqueduct ran on top of the arches, transporting water from Rewa Kund, the adjoining tank, to the pool in the palace courtyard. The water would be drawn upwards by Persian wheels that were powered by animals.

An inscription in Persian on the arch states that the palace was built in 1508 by Nasir-ud-Din. Incidentally, Nasir-ud-Din Shah Khilji, the Sultan of Malwa, is credited with designing this aesthetic structure which underwent repairs and renovations during the period of Baz Bahadur. Big courtyards and high terraces are distinct aspects of the palace that is an aesthetic blend of Mughal and Rajput architectural styles.

Halls and rooms with arched gates skirt the huge courtyard which is adorned by a stunning cistern with crystal clear water in the centre. The palace terrace is further adorned with a couple of chhatris or elevated domed pavilions. One of the big rooms, that even today has astounding natural acoustics, served as the music and dance hall of the palace.

source: http://www.thehindu.com / The Hindu / Home> Life & Style> Homes & Gardens / May 11th, 2018

Hubballi mosque sets an example

Arts, Culture & Entertainment, Community Involvement / Social Issues, Karnataka (under research project), Travel & Tourism,

Hubballi, KARNATAKA :

Special occasion: Authorities of the Hubballi mosque organised the programme on Sunday in association with Sadbhavana Vedike Karnataka. | Photo Credit: Special Arrangement
Special occasion: Authorities of the Hubballi mosque organised the programme on Sunday in association with Sadbhavana Vedike Karnataka. | Photo Credit: Special Arrangement

Masjid-e-Usman Ghani throws open its doors for Hindus for Id party

Masjid-e-Usman Ghani, located at Vijayanagar here, witnessed a special Id party on Sunday as authorities of the mosque had invited members of the Hindu community for the occasion.

The organisers said it was for the first time that an Id party was being held by inviting Hindu members on the mosque premises.

Mosque authorities, in association with Sadbhavana Vedike Karnataka ,  took this initiative to promote religious harmony and brotherhood in society.

Vedike secretary Akbar Ali Udupi said he was elated to see the Muslim community members opening the doors of a mosque for their brethren from the Hindu community. “It should have happened long back, but I am happy that it has happened no less than 70 years after Independence,” he said, and asserted that other mosques too should hold similar programmes.

He said the core essence of all religions was the same but they were presented in different ways. The prime reason for violence over religious issues was lack of proper knowledge about religions among their followers. Even those who resort to violence in the name of Islam do so because their knowledge of Islam was limited, he said. There were several examples in the life of Prophet Muhammed where he respected other religions and asked his followers to follow suit, Mr. Udupi said. Truthful knowledge of religion helps achieve peace and harmony, whereas unfair information of religion leads to disturbances in society. Therefore, every human being should strive to gain truthful knowledge of their respective religion in the larger interest of society, Mr. Udupi said.

Venkatesh Savadatti and Subhas Hosmani and others who were present on the occasion appreciated the move. They said division on religious lines was the creation of power-hungry politicians and common people should not fall prey to their devices.

source: http://www.thehindu.com / The Hindu / Home> News> States> Karnataka / by Staff Reporter / Hubballi – July 02nd, 2018

Former cricketer Azharuddin flags off ‘Save Lake Campaign’ at Hussain Sagar

Arts, Culture & Entertainment, Community Involvement / Social Issues, Sports, Travel & Tourism, , , , ,

Hyderabad, TELANGANA :

AzharuddinMPOs02jul2018

Hyderabad :
A human chain with more than 6,000 students was formed around the Hussain Sagar in the city on Sunday as part of the “Save Lake Campaign ” organized by the Military College of Electronics and Mechanical Engineering (MCEME) Secunderabad.
Former Indian cricket captain Mohd Azharuddin  and Seema Singh , chairperson, Family Welfare Organisation, MCEME flagged off and participated in the 3.5 km Green Brigade Walk.
The programme was organized in connection with the annual Hyderabad Sailing Week. With the theme “Fit Hyderabad Swachh Hyderabad”, the green brigade walk was organized. Students from Army Public Schools, NCC cadets, army personnel, youth and general public participated in the walk from Sailing Club to Sanjeevaiah Park  to promote fitness and health awareness amongst the citizens of the twin-cities.

As part of the Swachh Bharat Campaign, participants undertook a cleanliness drive promoting ecological awareness.

IT minister K T Rama Rao will inaugurate the “Hyderabad Sailing Week” on July 3, 2018. During the Hyderabad Sailing Week, a national seminar on “Race Management” will be organized.

Major General TSA Narayanan, cice commodore, EME Sailing Association said Hyderabad was a popular destination for the sailing in the country. The wind conditions in June – July are most favorable in the Hussain Sagar Lake to hone the skills in boat handling and understanding wind shifts, he said.

This is a landmark year for the EME Sailing Association as this year the event has been accredited as the Yachting Association of India (YAI) National Ranking event where in the performance of the sailors will be ranked, which will give them points for selection into National Team. The eco friendly sports are getting popular day by day and 200 sailors from all over the country are expected to participate in this year’s event, he said.

Major Alok Kumar, honorary secretary, EME Sailing Association informed that the event will see the biggest congregation of sailors in the country. “Sailing is an eco friendly sport which requires immense technical skills to negotiate wind conditions and water. The concepts of sails and boat handling have undergone huge advancement, however the sport still retains the old world charm of explorers and discoverers who used their wind propelled boats to discover the world,” he said.

source: http://www.timesofindia.indiatimes.com / The Times of India / Home> News> City News> Hyderabad News / Ch. Sushil Rao / TNN / July 01st, 2018