There are those who say the word chaat originated from its literal meaning ‘to lick’. It was so delicious that people licked their fingers and the bowl made of peepal leaves, called donas, in which it is often served. Others think it originated from the term chatpati (tangy). However, no one truly knows the origin.
One story goes thus: During the reign of Emperor Shah Jahan, in the 16th Century, there was an outbreak of cholera. Desperate attempts were made to control it by physicians and sorcerers. One remedy suggested was to make food with loads of spices so that it would kill the bacteria within. Thus was born the spicy tangy chaat, which the entire populace of Delhi is believed to have consumed. A slight variant attributes it to the court physician called Hakim Ali, who realised that the foul water in a defunct local canal could result in serious water-borne diseases and thought the only way to prevent it was to add a liberal dose of spices — tamarind, red chillies, coriander, mint etc to the food. Hence, the food came to be called chatpati (tangy).
However, no one knows the veracity of these stories.
The grandmaster of history of our cuisine and food, KT Achaya, gives plenty of references to various ingredients and dishes which make up the repertoire of chaats. In his book, A Historical Dictionary of Indian Food, Achaya’s description of dahi vadas is interesting. He says the vadas were first mentioned in the Sutra literature of 500 BC. The Mânasollasa of the 12th Century talks of soaking vadasin milk, rice water or curd. Curd is also mentioned in the Vedas, and curd in Tamil literature is said to have been spiced up using pepper, cinnamon and ginger. Therefore, it may be conjectured that adding curd to the dahi vada and spicing it up with various chutneys and pomegranate seeds could be an ancient habit.
Achaya further writes of how papdi finds a mention in Mânasollasa in the 12th Century as purika. The description fits the present-day papdi which is fried crisp with the addition of cumin seeds and ajwain, using chickpea flour, maidaor wheat flour and not puris.
The use of rock salt or sendha namak and black salt with chaat is common. Alooor potato cubes, fried in oil, is spiced up using a combination of salts, which also have ancient origins. According to Achaya, Mahabharata refers to the use of rock salt or sendha namak and black salt. It is also mentioned in the Buddhist Vinaya Pitaka and by Charaka.
The tale of paani puri can be linked to chappatis. Achaya talks of how cave paintings show balls of dough being made, and how, in Harappan sites, flat metal and clay plates have been seen, which look like the modern-day tava. Hence, chappatis may have a long history, and so do puris.
The Sanskrit word pura, meaning blown up, could be the genesis of the name puris. He further describes puris and paani puris as, “tiny gol guppas, globular puris eaten during festivals or as a roadside snack in North India with a cold, fiery, pepper-mustard liquid concoction”.
Tamarind, whose water-soaked version is the mainstay of panipuris today, was grown in India in prehistoric times. Tamar-ul-Hindi — fruit of India — is how it was referred to by the Arabs and Marco Polo refers to it in 1298 AD as tamarindi.
In Indian Food: A Historical Companion, KT Achaya mentions Sādava from the Buddhist era, which connotes either a spiced fruit dish or a spiced fruit drink. Ginger, cumin and cloves make their way in the Buddhist era. The Aryan era talks of black pepper (maricha) and asafoetida (hing). Spicing up water including tamarind, and fruits was prevalent.
source: http://www.thehindu.com / The Hindu / Home> Life & Style> Food / by Chitra Balasubramaniam / February 07th, 2019
A journey through the ruins of Phuti Masjid, built by Sarfaraz Khan, in Murshidabad
It is difficult to imagine that Murshidabad, now a small, sleepy town in West Bengal, was among the richest courts of the 18th and 19th century. It hides many conspiracies, power brokers, pawns and fallen emperors in its heart.
One such fallen emperor was Sarfaraz Khan, the maternal grandson of Murshid Quli Khan, the founder of the city and the Nasiri dynasty. Nawab Murshid Quli Khan appointed Sarfaraz Khan as his successor before his death in 1727 as there was no direct heir to the throne. However, his son-in-law (Sarfaraz’s father) Shuja Khan frustrated Sarfaraz’s dreams. He felt that he had a bigger claim to the musnad, or the throne, of Murshidabad. Sarfaraz could only ascend the throne in 1739 with the title Alauddin Haider Jung.
A short-lived reign
But his problems did not stop there. The newly crowned Nawab fell out with his Wazir, Haji Ahmed. The Wazir won over the rich banker Jagat Seth Fateh Chand and Rai Rayan Chand and started plotting against the Nawab. Haji Ahmed invited Ali Vardi Khan, the Nawab Nazim of Bihar, to seek someone from the Mughal empire to replace Sarfaraz Khan. In the battle of Giria, Ali Vardi Khan defeated Sarfaraz Khan. The Musnad of Murshidabad, compiled by Purna Chandra Majumdar, mentions that the Jagat Seths suborned the Nawab’s men to place bricks and clods instead of cannon balls and fodder in Sarfaraz Khan’s magazine. Though the Nawab found out and gave charge of his artillery to a Portuguese, he was killed by a bullet as he rode out to battle on his elephant. Nawab Sarfaraz Khan ruled only for a year.
Inside Phuti Masjid
When I went to Murshidabad, I visited the grand mosques, palaces and imambaras constructed by the Nawabs who ruled for a longer time and in happier circumstances. But it was the Phuti Masjid that I found fascinating.
The mosque is quite large: 135 ft. long and 38 ft. wide with four cupolas at the corners. Only two of its five planned domes were completed. Dangerous looking spiral staircases lead up to the cupolas. As the builder died soon after construction began, the mosque was never completed. And so the name Phuti Masjid, or broken mosque. It is also known rather morbidly as Fouti Masjid. ‘Fout’ means death, and the name was apparently given after the builder’s death.
As I approached the mosque, I first saw brick walls surrounded by small cottages and fields on a dusty road. The walls were covered with moss. I went eastward, which is the direction in which people generally enter mosques. But I found to my dismay that the entrance was at a height and there were no steps leading up to it. My guide was young and he quickly climbed up. With his help, I somehow managed to scramble up the mud incline. I am glad that I did, for I immediately saw a huge hall and soaring arches. There was a sense of desolation, mystery and a strange undercurrent of spirituality in the mosque. An extremely religious and devout Nawab with money, power and resources had wanted to build a house of worship, yet no one ever prayed there. It was more like a scene from a horror movie: there was a semi-open roof, wild undergrowth, and trees and the sun rays peeped in through apertures. Just then I heard shrill voices. Two children from a nearby cottage, aged four and five, had clambered up to ask if they could be my guides!
One legend goes that this mosque was built in one night by Sarfaraz Khan. Another says that a number of workers toiled for several months to construct it. During roll call one day, it was found that one worker was not present. This happened a number of times and as the story became famous, the mysterious workman disappeared leaving his work incomplete and no one could match his skill. Both stories point to the hand of Djinns. Whatever be the truth, this broken structure is still standing despite all the odds, surrounded by houses, fields and hostile elements, a mute testimony to broken dreams.
source: http://www.thehindu.com / The Hindu / Home> Opinion> Columns – Where Stones Speak / by Rana Safvi / January 06th, 2019
For the past 10 months, the faithful offering jumu’ah (Friday afternoon prayer) at Masjid-ul Islam in a lane opposite the RDO office in Fort Kochi have been doing so in a hybrid space — for, inside the mosque is a modern art gallery which was opened in April last year.
On Fridays, when it is prayer time, white curtains are hung from discreet hooks covering the art works; currently on show is a photo documentation of 42 communities found in the 5.5 sq km area of Mattancherry and Fort Kochi.
“The only reason why we are covering them during prayers is to ensure that people are not distracted,” says K A Mohammed Ashraf, chairman of the mosque committee, a businessman who set up the place of worship with his own funds four years ago.
Kerala mosque welcomes all, irrespective of faith & gender
The mosque has a board welcoming all, irrespective of faith and gender, and celebrates the diversity of religion with citations from revered spiritual texts. “We want to be inclusive. We don’t have restrictions on the type of dress one should wear,” Ashraf says, adding that the gallery, close to biennale venue, is visited by lot of foreigners.
As one climbs the marble-paved, narrow flight of stairs to the Islamic Heritage Centre (IHC) art gallery on the second floor of the building, two quotes welcome you: a sukta from the Rigveda on the right and a verse from the Quran on the left, epitomising the shared destinies of both religions. The balcony space has several other quotes that build on the syncretic tradition.
On one side of the art gallery, neatly-labelled wooden shelves showcase books ranging from religious texts to even novels and poetry. “This is not much but we are trying to source some rare books. A large reference library is also on the anvil,” says Ashraf, who also runs Masjidul Islam charitable trust.
BCCL
The IHC and the gallery is a joint initiative of the trust and Forum for Faith and Fraternity (3F) who are fascinated by the golden age of Islam between AD 8 and AD 14, when mosques were centres of learning and art and science flourished.
“We want people to understand the principles of pluralism, cultural diversity and the importance of upholding these traits in the contemporary world,” says Ashraf who feels this is the only mosque in India which houses an art gallery.
C H Abdul Rahim, chairman, 3F, describes their organisation as a small group of professionals working silently to promote cultural diversity through study of different religions.
“It is a myth that Islam is antithetical to art. It has always promoted art and music and historically mosques were seats of learning,” said Rahim, former executive director of KIMS and a chartered accountant.
The show Transcendence by Biju Ibrahim is emblematic of this vision of plurality. From Lohanas, who are followers of Jhulelal, to Dhakni Muslims and 24 Telugu Manai Chettiars, Biju’s photographs capture vibrant communities in all their diversity.
“I don’t think there is any place in the world that houses so much diversity within such a small geographic space,” says Biju, who began working on the project in 2017 as a resident of Uru Art Harbour.
Most of these community members have strived to preserve their language and culture within their home but share a common identity when they step out of the four walls. “The show began in April but once the biennale kicked off I added five more panels to the exhibition,” he says. His show will be on till end of March.
Originally Published In The Times Of India
source: http://www.indiatimes.com / India Times / Home> News> India / by Binu Karunakaran / TNN / January 14th, 2019
The date of inauguration of the exhibition hasn’t been decided yet, but most of the groundwork for the event has been completed.
For the first time in almost 12 years, the National Museum in Delhi is preparing to display the priceless jewellery collection of the Nizam of Hyderabad.
The date of inauguration of the exhibition hasn’t been decided yet, but most of the groundwork for the event has been completed. The National Museum exhibited the jewellery for the first time in 2001 and again e in 2007. There have also been two exhibitions of the jewellery at the Salarjung Museum in Hyderabad during the same period.
“In India, jewellery is an integral part of lifestyle. Among them, the Nizam’s collection of jewels is especially unique. It, therefore holds a significant position in the history of gemology and jewellery,” said Sanjib Kumar Singh , curator of the exhibition.
Soon after India’s independence and the annexation of erstwhile princely state of Hyderabad, the seventh and last Nizam, Mir Osman Ali Khan, created 54 trusts. The jewels, now in the custody of the Indian government, were part of the assets of these exclusive trusts. In March 1951, HEH the Nizam’s Jewellery Trust was created and it took over 103 items including state regalia; in February 1952, HEH the Nizam’s Supplemental Jewellery Trust took custody of 144 pieces of jewellery.
Negotiations began in 1972 between the Indian government and the family for the sale of the priceless heritage. In 1995, the Indian government finally acquired a part of the inventory for Rs. 217 crore. The actual value of this precious legacy is difficult to asses because it not only represents some of the finest jewels found in the Indian subcontinent, but also stands as a silent witness to the history of the Deccan region.
According to the government, the present collection comprises a total of 173 items acquired from the two trusts. The actual number of pieces, if pairs and groups of ornaments are split up, is 325 not, including 22 unset emeralds, and the 185-carat Jacob diamond, one of the world’s largest by size.
The collection includes turban ornaments, necklaces, earrings, armbands, bracelets, bells, buttons and cufflinks , anklets, watch chains and rings—all jewels once worn by the once fabulously wealthy Nizams of Hyderabad, their wives, children and grandchildren.
“This collection is a national treasure and comprises of jewels of fine beauty and rarity. I believe the jewels should be on permanent display as they belong to the people of India,” says art historian Deepthi Sasidharan, who has co-authored the book, Treasures of the Deccan–Jewels of the Nizams, published recently.
The exhibition is likely to feature around 33 showcases. The National Museum proposes to charge visitors Rs 50 for a 30-minute tour of the exhibition.
source: http://www.hindustantimes.com / Hindustan Times / Home> India / by Vanita Srivastava, Hindustan Times, New Delhi / January 11th, 2019
Mehmood is an electrician whose business of setting up lights for festivals spans from Janmasthami celebrations in Muzaffarnagar to the famous Nauchandi Mela in Meerut
Prayagraj:
In a sea of saffron, he stands out with his skull cap and gray beard. To the first time visitor, a board reading ‘Mullah Ji Light waale’ (Mullah Ji, the lighting man) at the Kumbh Mela may be an odd sight but to the Sadhus who have gathered at the confluence of the Ganga and the Yamuna , Mohammed Mehmood aka Mullah Ji is a permanent feature of every Kumbh. To some, he is even a friend.
Mehmood is a 76-year-old businessman from Muzaffarnagar in Western UP. In 1986, he acquainted himself with the Sadhus of the Juna Akhara – the largest and one of the fiercest Akharas of the Naga Sadhus; an ancient order of warrior monks. They hired him to set up the lights around their tents. Today, every six years, he travels over 800 kms to Allahabad, now named Prayagraj, and camps out at the Kumbh Mela.
Sandwiched between the tents of the Juna Akhara, he talks of his journey to Kumbh. “I am an electrician. When you come here at night, you will see that the entire area where Sadhus have pitched their tents is dazzling with bright lights of all colours. That is my doing,” he says proudly. Mehmood’s business of setting up lights for festivals spans from Janmasthami celebrations in Muzaffarnagar to the famous Nauchandi Mela in Meerut. ‘Mullah Ji’ had started his business from scratch.
“The first Kumbh I ever attended was the 1986 Kumbh in Haridwar. Apart from the mela that happens in Nashik, I have attended every one. I haven’t kept count of how many Kumbh Melas I have attended, maybe you can do the maths,” he jokes, sipping a cup of tea at his 11th mela.
Naga Baba Sangam Giri, a warrior monk from the Juna Akhara, is Mehmood’s neighbor on the sands in Kumbh. “I have seen him at nearly every Kumbh Mela I’ve been to. I never even bothered to ask him, his real name. For us he is, and will always be, simply ‘Mullah Ji’ – our friend,” he says, adding, “For Hindus, we are gurus. For Muslims, we are Pirs. They (Muslims) worship niraakar (a formless God) and we worship aakar (idol worship). There may be different routes, but we are all going to the same place. There are 25 different ways to get to Allahabad. Everyone takes a different route to the railway station. But eventually, everyone ends up at the railway station.”
Mehmood says he is treated with respect among the Sadhus. The day that stops, he says, that will be his last Kumbh. “The Babas make me feel at home. Sometimes they ask me to sit on their gaddi (padded mattress), but I respect them too much to do that. I read my namaz five times a day in the presence of these Sadhus and they always give me the space,” he said.
If the Sadhus hadn’t treated Mehmood differently, he probably would not have come to Kumbh, he recalls in nostalgia.
Over the last three decades, Kumbh has become an integral part of his life. Will Mullah Ji come back for his 12th Kumbh? “Inshallah! If Allah commands me to, I will come back,” he says.
source: http://www.news18.com / News18 / Home> English> India / by Uday Singh Rana / January 15th, 2019
Amidst reports of a few women activists of a Right wing group attempting to enter forcibly the prayer hall of the Nainar Mosque (Vavar Palli) at Erumely, its management has clarified that devotees of all religion, gender and age groups can visit the mosque as part of their pilgrimage to Sabarimala.
P.H. Shajahan, president, Erumely Mahalla Muslim Jamaat, which manages the mosque, said here on Tuesday that they had not imposed any restrictions on the visit of Sabarimala devotees before or after the Supreme Court’s verdict that lifted the ban on women in the 15-50 age group from entering the Sabarimala temple.
“We have been receiving women of all age groups as visitors for a long time and the trend continues even after the recent SC verdict. There is no restriction on them entering the mosque, circumambulating it and providing offerings, as is the tradition,” he said.
A large number of Sabarimala pilgrims visit the mosque throughout the annual pilgrim season, reviving the the local myth of Lord Ayyappa’s friendship with the Muslim youth Vavar. Besides pilgrims, the location has witnessed a huge inflow of tourists, including women, who come to Erumely during the pilgrimage season. It, however, does not permit the entry of Muslim women to the prayer hall.
The other day the police had arrested six people, including three women from Tamil Nadu, while on their way to visit the mosque here. The accused were booked under various Sections, including attempts to promote animosity between different religious groups, and were remanded.
In the face of reports that some women belonging to a Right wing group would attempt to enter the prayer hall here, additional police personnel were posted here to prevent their entry to the prayer room.
source: http://www.thehindu.com / The Hindu / Home> News> States> Kerala / by Staff Reporter / Kottayam – January 08th, 2019
Workers giving final touches to the restoration work on Hakims’ tombs.— Photos: Mohd Azharuddin
The restoration work on Hakims’ tombs being done by the Aga Khan Trust for Culture (AKTC) is nearing completion and is expected to be thrown open for visitors soon.
Hyderabad:
A search for Hakims’ tombs in Google will take you to a monument in Pakistan! However, the little less known fact is that there are two such tombs in the heart of Hyderabad, located within the seven tombs complex.
The restoration work on Hakims’ tombs being done by Aga Khan Trust for Culture (AKTC) is nearing completion and is expected to be thrown open for visitors soon, said Ganesh Reddy, Manager Operations for AKTC.
Nizamuddin Ahmed Gilani and Abdul Gaffar Gilani were the two favourite Hakims (Doctors) of Sultan Abdullah Qutb Shah. The twin tombs were built in 1651. The Commander’s tomb, which is also next to the Hakims’ tombs, will also be opened on the same day.
Architectural marvels
All the tombs, mosques, baolis (step wells) and other monuments in the seven tombs complex are the architectural marvels of Qutb Shahi dynasty, which was established in the 16th century. The Qutb Shahi rulers, whose dynasty survived till 1687, were great builders, whose structures include Charminar, Golconda Fort and several other monuments in Hyderabad, historians here aver.
The Qutb Shahi Heritage Park served as a necropolis to the dynasty. Monarchs and other prominent nobles were buried here during the 169-year rule of Qutb Shahis. The tombs complex has 80 monuments, which include 40 mausoleums, 23 mosques, seven baolis, a hamam, pavilions, tanks, wells, garden structures and enclosure walls.
Twin tombs
It is a twin tomb structure with both the structures identical and on the same platform. The square tomb covers an area of 10.35 m x 10.35 m and follows an open pavilion plan with three arched openings on each side. Internally, these have an arcaded octagonal grave chamber roofed with a bulbous dome raised on a 16-sided drum. Dome internal ceiling is decorated with merlon bands and flower bands.
Externally, all the facades are identical and have extensive stucco decorative in the form of medallions, floral bands and panels. Each facade has merlon shaped parapet wall over the stone brackets and chajja. The dome is extensively decorated with ribs and leaf pattern band at the base. The German Consulate based in Chennai has sponsored for the conservation of Hakims’ tombs, said Yoshowant Purohit, AKTC Project Manager.
Integration of Deccan Park
The Deccan Park is seen as the ideal entrance zone to the grand complex there by creating a suitable entry point to the heritage zones wrapped by ecological and formal landscape. The infrastructure development works such as amphitheatre and parking facility were also on track.
Restoration works
In January 2013, a MoU was signed between the Department of Archaeology and Museums, now Department of Heritage Telangana, the Quli Qutb Shah Urban Development Authority, Aga Khan Foundation and the Aga Khan Trust for Culture to undertake conservation works on all monuments with a holistic landscape development of the 106-acre Qutb Shahi Heritage Park.
The Tata Trusts also pledged its support to conserve 10 major monuments. The Ministry of Tourism (Govt of India) has announced its support for the development of the landscape.
On World Heritage Day, April 18, 2018, the first phase of conservation and landscape restoration works were completed. Prominent structures conserved in Phase-1, include the mausoleum of Sultan Quli Qutb Shah, Jamshed Quli Qutb Shah, Ibrahim Quli Qutb Shah, Muhammad Quli Qutb Shah. Other structures such as Idgah, Hamam, three baolis, mosques, grave platforms, chaukhandis were also developed.
The Commander’s tomb.
Under Phase-2, conservation works are being carried out on tombs of Muhammad Qutb Shah, Hakims, Commander, Premamati, and Taramati, Hayat Bakshi Begum and great mosque, while Phase-3 will focus on the entrance zone and few other structures.
Footfall
The Aga Khan Trust for Culture will also carry conservation works on Paigah Tombs and Ashoor Khana based in the old city. Footfall at Heritage Park has increased since the opening of Phase-1. The Telangana government’s extensive focus on introducing the history of Telangana and Hyderabad in school curriculum is also attracting students of all ages to the site.
source: http://www.telanganatoday.com / Telangana Today / Home> Hyderabad / by Mohd. Azharuddin / January 02nd, 2019
The emergence of artistic and cultural heritage of a country is a process that extends over centuries. Yet, sometimes, it can just take just a few days for it to vanish irrevocably. Care must be taken to preserve our heritage
Indian civilisation is one of the foremost in the world in terms of cultural wealth and the great works it produced. The indigenous people of India played a major role in the creation of the civilisation. However, people of diverse cultures from outside the peninsula have also doubtlessly contributed to the creation of this tremendous cultural wealth. One among such people are the Turks who led an amiable coexistence alongside the Indian people for decades.
In the first half of the 11th century, a great Turkish Sultanate was founded in northern India and subsequently Turkish influence extended further south. The foundation of this state had a notable impact on the history and culture of India. As a result of this impact, Delhi flourished to the point of competing with Baghdad, Cairo and Istanbul — the leading commercial and cultural centers of the world at that time.
Here onwards, the Turkish-Islamic influence began to shape all cultural areas from architecture and literature to arts and cuisine. Concrete examples of this impact can still be seen today. The centuries-long co-existence of both Indian and Turkish culture led to the exchange of words between the Turkish and Indian languages despite their vast structural differences. Some Turkish words were directly adopted as they were, while some words were transcribed according to their Indian pronunciations.
The most prominent aspect of the Turkish influence in India, however, is reflected in architectural works, with its myriad examples. One such example is the Quwwat-ul-Islam Mosque that was constructed by Qutab Ud-Din-Aibak, the founder of the Delhi Sultanate. It was the construction of this mosque that laid the foundation of the Indo-Islamic architecture in India. The famous ‘Qutb Minar’ minaret, which was constructed by Qutab Ud-Din-Aibak in 1500, is a 72.6 meter tall tower built of red sandstones, based on the Mamluk architectural style.
Following the Qutb Minar, many castles, palaces, tombs, granaries, bathhouses, ponds, mosques and even cities were built throughout India during the Mughal period. Akbar Shah’s rule was particularly marked by the mixed use of Persian style and Indian/Buddhist style architectural design, thus giving rise to a new and unique type of architecture. Humayun’s Tomb in Delhi, the Fatehpur Sikri Fortress, which was declared the capital of the Mughal Empire by Akbar Shah, and Akbar’s own tomb in Agra are some of the chief examples of this style. And, of course, let us not forget the exceptionally beautiful Taj Mahal.
Although the Indian state is seemingly responsible for the preservation of all these great works, there are examples reflecting the importance of personal initiatives. Esra Birgen Jah, the former princess of Hyderabad, is one such example. Born as the daughter of a family from the Ottoman Dynasty, and the first wife of Barkat Jah, the Nizam of Hyderabad, Esra Birgen Jah successfully restored the Chowmahalla Palace to its former glory after lengthy efforts.
A great many people from diverse disciplines such as architect, textile specialists, conservationists and historians took part in the restoration efforts. The palace, which was turned into a museum housing historical artifacts, costumes and documents, was presented with a UNESCO award.
Whether their origins date back to Turkish or other cultures, all historical monuments in India should be recognised as ‘cultural heritage,’ and provided with the protection they deserve. For this reason, the great works in India, which have seen the rise and fall of the civilisations of the past, witnessed countless major events and developments in the history of humankind, and stood as a testament to ‘history’ itself, needs to be restored and conversed so that the human history can be preserved and passed down to the next generations.
Today, the Turkish heritage on the Indian peninsula is considered India’s own property. Their preservation should be viewed as a key factor that will help reinforce Turkish-Indian relations and friendship, and Turkey should provide the necessary support to the Indian Government in this regard.
The emergence of the artistic and cultural heritage of a country is a process that extends over the course of centuries yet sometimes, it can take just a few days for this cultural heritage to vanish irrevocably. Be it Indian or Turkish, all nations should take good care of the historical works within their domains and consider them as the common heritage of humankind.
Wherever this common heritage may be located in the world, it should be preserved to the utmost from ethnic and religious conflicts, exploitation, negligence and, of course, the destructive forces of time. This will awaken interest in different cultures among nations and render peace. In this way, the Indian and Turkish people, already linked by a historically strong bond of brotherhood, can usher in a new era that will recapture and consolidate the spirit of fraternity.
(The writer is a Turkish author)
source: http://www.dailypioneer.com / The Pioneer / Home> Columnists> OpEd / by Harun Yahya / April 02nd, 2018
Before I set out on a journey to Turkey, I decided to visit the Turkish Martyrs Graveyard Memorial in Ballari, built in memory of Turkish Prisoners of War (PoW) of the First World War.
Turkish Memorial
The memorial is actually a spiral column built over a rectangular platform. Indian and Turkish flags flutter on both sides. The cylindrical spiral structure in white is surrounded by fountains, multi-coloured floral plants with Ashoka trees and rose plants on the border. The memorial is located close to the airport.
There are two marble-dressed graves on its left side. A memorial plaque on one of them refers to General Agha Pasha Abdussalam, the prince from the Ottoman ruling family of Turkey, buried there. The second one refers to Turk Askeri.
The epitaph on the memorial (it also has a Turkish translation) reads: “Here lie the Turkish martyrs brought to India in the year 1918 as prisoners of war during World War I from the Suez Canal front where they had fought. God bless them all.”
Turkey is a nation straddling eastern Europe and western Asia. Suez Canal is a sea-level waterway in Egypt connecting the Mediterranean Sea to the Red Sea through the Isthmus of Suez. And Ballari is in South India. These contradictions increased my curiosity to unearth the links.
A tale of tragedy and futility of war silently unfolded when I began digging deep into history. I realised that the memorial traces its roots to the brutal first world war.
Tale of tragedy
After about a century since the war ended, the memorial in Ballari stands tall silently reminding the greed of rich belligerents trying to get richer by inflicting large-scale violence, brutality and futility.
Austria and Hungary declared war on Serbia on July 28, 1914, over the assassination of a leader, triggering the first world war. A web of entangling alliances and the manoeuvrings of diplomats and generals dragged ambivalent nations into an unnecessary war.
The war pitted the Central Powers—led by Germany, Austria-Hungary and Turkey—against the Allies—led by France, Great Britain, Russia, Italy, Japan and the United States. The Allies won the war which claimed maximum lives in the history.
The Allies captured soldiers of rival forces, while soldiers of the Allies were taken captive by the Central Powers. About 1.5 lakh soldiers from Turkey were taken captive by the British forces. Turkey had detained 34,000 British soldiers.
The two sides had a common problem, lack of prisons to keep captive soldiers. And they were unwilling to keep rival soldiers in their motherland.
About 8,000 soldiers from Turkey, Germany and Austria, in British captivity, were placed in British colonies, in Egypt, India, Burma (now Myanmar).
Sumerpur in Rajasthan; Ahmednagar, Belagavi and Ballari in Bombay province; Kata Pahar in Bengal and Burma were chosen for the detention of prisoners.
Soldiers from Austria and Germany were interned at Ahmednagar, Christian citizens and women at Belagavi, and Turkey soldiers at Sumerpur, Ballari and Burma.
The British establishment shipped the prisoners from the port city of Basra in Iraq to Karachi and later sent them to Kolkata by train. One team was sent to Burma, while the second one to Sumerpur, Ahmednagar, Belagavi and Ballari.
The entire exercise was ironical and a large number of soldiers died on the way to Karachi from Basra. Hundreds of them were injured while being shipped. All these met with gory and gruesome deaths due to hunger, starvation and a lack of treatment.
Conflicting theories
Historians consider their journey as a procession of deaths. Many of them, who had survived starvation before reaching India, lost their battles against changing weather conditions and food.
Hundreds of them fell prey to infectious diseases as prisoners from different nations were housed collectively. In the Egyptian camps, a contagious eye spread relatively quickly blinding prisoners.
As many as 137 soldiers were kept at Allipuram Jail in Ballari. There are conflicting theories on how they died. One theory says a trigger-happy British officer massacred them en masse. The second theory quotes plague as the cause for the deaths.
Locals claim that there used to be hundreds of graves of Turkish soldiers in the area until the 1980s. A major part of the remains was erased during the expansion of the Bellari Aerodrome.
Commemorating sacrifice
The Turkish Embassy in Delhi negotiated with the Indian government for a memorial to commemorate the sacrifice made by the soldiers for the nation ten thousand miles away from their motherland. As a result, the Turkish Martyrs Graveyard came up in 1980.
Since then, the Indian and the Turkish flags are hoisted twice a year – on August 15 and January 26.
Details of Turkey soldiers in Ballari come from the lone report of Red Cross Society. A high-level committee at the Geneva convention in 1971 decided to send the Society teams for reports on charges of brutalities meted out to soldiers at camps.
A team visited Ballari, Egypt and Myanmar as part of the decision. The team members visited Ballari on March 17, 1971, and submitted a report regarding the medical facility, food, physical and mental health of the prisoners. The most common complaint from the prisoners was that they hardly heard anything from their family members.
Due to isolation, the futility of war and uncertain future, most of them became mentally ill. They had converted a hall meant for prayer to play games. They also used the hall as a coffee house, played Dice Chess Dominoes, consumed Turkish coffee without milk and demanded books in the Turkish language for reading.
In the end, the report expresses confidence that the Turkey soldiers would surely say that the British establishment took proper care of them in India once they reached their hometowns. However, it is not known even today if they returned to their hometown.
The ordeal of soldiers from England and India in Turkey prisons was no different. There are memorials all over the world commemorating sacrifices made by foreign soldiers. Most of these soldiers laid down their lives for the British imperialism.
These memorials never reveal why wars were fought; why soldiers were killed; why they were shipped and interned in different continents; what happened to their families after their deaths. These memorials also mirror inhuman acts of war.
(Translated by Jagadish Angadi)
source: http://www.deccanherald.com / Deccan Herald / Home> Spectrum> Spectrum Top Stories / by Rahamat Tarikere / December 19th, 2019
The British unleashed ruthless violence over Mappilas to quell the rebellion in south Malabar taluks
A mass grave in Adhikarathodi, Melmuri, where 11 bodies had been buried after the massacre. (Photo courtesy: Sameel)
Ninety-seven years ago on this day, the British army massacred 246 people in a small village in the Malappuram district of Kerala as part of a crackdown against the Mappila rebels.
The Mappila Rebellion was part of the non-violent Khilafat Movement led by Mahatma Gandhi and the Ali Brothers in 1921-22. The Mappila Muslims, who reside in the south Malabar region, had taken the movement seriously and engaged in combat with the well-equipped British army.
Ali Musliyar (Courtesy: Wikimedia)
The Mappila warriors, under the leadership of cleric Ali Musliyar and Variyam Kunnath Kunjahammed Haji (V K Haji), captured the taluks of Eranadu and Valluvanadu from the British and established their own rule.
After a short period, the British suppressed the rebellion savagely by letting loose the Gurkha Regiment, Dorset Regiment etc. According to official data, more than 2,300 people were killed and over 45,000 rebels were imprisoned in different jails across the country (the numbers are five-fold higher in unofficial records).
The rebellion had a huge impact on the region as well as the country. Mahatma Gandhi distanced himself from the rebels stating that the rebellion was just “an outburst of fanatics”. Several works, both critical and in support of the rebellion, have been published, but most of them are silent about the British crackdown on the rebels.
Two bodies were buried in this grave. (Courtesy: Sameel)
Unmarked graves
This bloodbath, which was largely forgotten, came to light after a three-year-long research by a journalist. Illikkal Sameel, who is with a Malayalam media organisation, spent four years documenting the history behind unmarked graves in a village located 3 km from the Malappuram district headquarters. In a detailed report published in Madhyamam Weekly, a Malayalam magazine, Sameel has illustrated the brutality of the British towards the Mappila, mostly innocents, including the old and the sick, to terrorise the rebels who had driven the mighty English force away from the region for months.
Cover page of Madhyamam Weekly.
In an ironic twist, Sameel, who resides in a nearby village, got to know about this forgotten historical episode four years ago from a friend, K Ashraf, who is pursuing his PhD from Johannesburg University, South Africa. Ashraf informed Sameel about the undocumented graves dating back to 1921 present in the area.
Initially, Sameel could find only five graves at Adhikarathodi in Melmuri village but nobody had any details about those buried there. After tracing the descendants of those buried, Sameel obtained information of 40 people from nine graves. All the graves had more than one body buried and among them one had upto 11 bodies.
“Malabar struggle is a well-researched topic from Kerala’s freedom movement and several scholars are still trying to explore more aspects. But I could find no trace of this particular massacre in any of those works,” Sameel said.
“In a casual conversation, a researcher in Malabar history mentioned Dorset Regiment and their involvement in suppressing the rebellion. I dug further to get details of the regiment and their expeditions, that was also futile,” Sameel explains.
From an octogenarian physician Dr Thorappa Muhammed, Sameel got to know that the number of people killed in the massacre was more than he could count. Muhammed told him that the number would go above 200 and challenged him to look at official British documents for more information.
Connecting the dots
“Most of the documents are not publicly available now, so I started flipping through the contemporary chronicles of officials. Among them, I went through a book of the Personal Assistant of Kozhikode Collector Mr Gopalan Nair’s ‘The Moplah Rebellion 1921’, which was published in 1924. In that book, he has just mentioned that the Dorset Regiment met some rebels near Melmuri and it led to the killing of 246 people on October 25, 1921,” said Sameel.
A book by the then police inspector of Malappuram, R H Hitchcock, describes every moment of his life as a British officer in Malappuram.
“The book is no more in print, hence, I got a photocopy of the book from one of my friends and a professor at Malappuram Government College, Dr Jameel Ahmed,” said Sameel.
Another historian, Dr M Gangadharan, has cited British officials G R F Tottenham and C T Atkinson in his work on the Malabar struggle. Sameel found Tottenham’s book to be the most valuable as the author had added all the official communications, notes, commission reports etc., that were available during the rebellion.
“I stitched all these details together with the verbal accounts of various residents and stories of survivors to write this report. It was a painful effort,” said Sameel.
Earlier efforts
In the early 2000s, an article published in ‘Souvenir’ as part of the Pookkottur War anniversary had made some efforts to cover the massacre.
Some young enthusiasts and writers had also made videos regarding this massacre and related artefacts still available in the area. The information for these efforts led Sameel to more graves.
Two feet deep grave. (Courtesy: Sameel)
‘Girls were murdered’
“Dr Thorappa Muhammed had mentioned graves dug by Muslim women as men were unavailable to conduct the funerals,” elaborates Sameel. “I found two such graves in the latest expedition. Unlike the usual six-feet deep Muslim graves, these were only two feet in depth,” he said.
“As per some official documents and the accounts of descendants of the dead, a significant amount of the people killed in the massacre were innocent. Family members told me about men, including aged and sick, being forcefully dragged out of their home and shot. Two girls who were trying to protect their fathers were also shot by the army,” Sameel added.
Punished for links?
Apart from a telegram communication of the officials mentioning the short-engagement between Dorset and rebels in Melmuri after the Mappilas were attacked, there is no other evidence to lead us to the motive behind the massacre.
“A large gang reported last night four miles north-west of Malappuram. Operations are undertaken against them by Dorsets, Artillery and armoured cars. Enemy met in jungle west of Melmuri opposing our troops there and in the houses, refusing to come out when ordered to surrender and offering continued opposition resulting in 246 rebel casualties,” reads the telegram.
Sameel assumes the British unleashed violence in that particular place due to the presence of a big chunk of Ali Musliyar’s students and giving shelter to V K Haji when he was in underground.
He rules out any connections to the alleged Mappila brutality, including forceful conversion of non-Muslims. “In my research, I could not find any credible information about the forceful conversion. Rather, there are mentions of participation of lower caste people in the rebellion,” Sameel claims.
“If such forceful conversions had happened, where are the later generations of those people. But till now nobody came forward claiming as the descendants of ‘those people’,” says Sameel.
“The story of forceful conversion was to demonise Mappila warriors and justify the British brutality. Even the leaders in the freedom movement believed this story and ignored the ruthless suppression of the rebellion,” he added.
In his article, Sameel gives an account of assistance from Thiyya family, lower caste Hindus, to extinguish the fire set on homes of Muslim neighbours by the army.
The course of rebellion changes
The entire course of the rebellion changed after the massacre as more rebels surrendered. Also, the popular support to the rebellion had also diminished. The British created an impression among the people that none, despite being active or inactive in the rebellion, would be spared.
“This was the British strategy to terrorise the rebels as well as sympathisers of rebels to give a strong message: ‘either support British or die’,” Sameel added.
The British officials themselves accepted that all they killed were not rebels, but they cheered the increase in the number of submissions as a result of the army act.
“In the interval before they (Dorset Regiment) came into action, there had been several encounters with the rebels and on October 25th the Dorsets had killed 246 Mapillas in the Melmuri area. Not all of these probably were active rebels, and the encounter seems to have had a considerable moral effect, for shortly afterwards petitions began to be received from ‘amsams’ in the neighbourhood of Malappuram offering submission,” Under Secretary reported to superiors. (Tottenham, 39).
In the correspondence of F B Evans, I US, Special Civil Officer, he wrote that Malappuram Kazi with thousands of men and women pleaded for amnesty after the massacre. In continuation, he regrets about the bloodbath, saying, “I think this may be put down as the effect of the Melmuri show on the 25th when no doubt a certain number of comparatively innocent people were unavoidably killed.”
Complete cover-up
British and upper caste historians deliberately neglected this episode for their benefits, alleges Sameel.
British officials tried to cover up this brutality to suppress the rebellion as part of maintaining themselves from further reactions from Muslims from other parts of India and to avert the global scrutiny of the war crime.
Sameel demands an open apology and reparation from the British government for their brutality on innocent people.
“The massacres the British army unleashed as part of a crackdown on the rebellion in Malabar, including the one in Melmuri, was one of the deadliest violence in India when one looks at its intensity. There were families without men, as all men were killed or taken to prisons. Those families need both an apology as well as compensation. The Indian government should pressurise the UK for this,” Sameel said.
For generations to come
After publication of the article, Sameel received several calls from different corners detailing other similar massacres. He is planning to write a book with more descriptions and related events.
There is also a plan to produce a documentary on this. Malayalam filmmaker and director of hit movie ‘Sudani from Nigeria’, Zakaria Muhammed, has agreed to produce the documentary under the banner of his production house – Cross Border Camera.
Sameel hopes the history books will feature this episode in the coming days. “The episode of the massacre was known among the victims’ families, till the last generation. The present generation is not aware of this. I hope my work will instil curiosity among them,” Sameel added.
source: http://www.deccanherald.com / Deccan Herald / Home> Specials / by Ajmal V / DH News Service, Bengaluru / October 25th, 2018
