Later, he also visited Sira town in Tumakuru district and distributed Saudi Riyal 500 and other essential items to 26 pilgrims.
Congress MLA Zameer Ahmed Khan. (File Photo)
Bengaluru :
Chamarajpet Congress MLA BZ Zameer Ahmed Khan on Saturday arranged Umrah (an Islamic pilgrimage to Mecca) for 16 Accredited Social Health Activists (ASHA) workers at Jagjivan Ram Nagar ward office and distributed Saudi Riyal 500 (Rs 11,097) to each of them.
Taking to Twitter, the MLA said that a pilgrimage send-off programme was organised in his constituency during which he distributed the money and also other Umrah essentials to the workers. Later, he also visited Sira town in Tumakuru district and distributed Saudi Riyal 500 and other essential items to 26 pilgrims.
Meanwhile, the BJP hit out at the MLA saying he was indulging in such activities only to attract voters ahead of the Assembly elections. They have also demanded that the police file a suo motu case immediately and take necessary action.
K Somashekhar, state president, ASHA Workers Association, said that he was not aware of the programme organised by the Congress leader. The MLA was not available for a comment.
source: http://www.newindianexpress.com / New Indian Express / Home> States> Karnataka / by Express News Service / February 27th, 2023
It was 1836 when William Celenso, a Christian missionary from Cornwall in England, first stumbled upon the mysterious Tamil Bell in a remote Maori village in New Zealand. It was being used as a cooking pot by some of the local people, who told the fluent Maori speaker that it had been found under the roots of a large tree, swept up from the ground by a storm many years prior.
Upon inspection, Celenso discovered a series of markings and runes in an unfamiliar language. Realizing the strangeness of the find, he traded it for a cooking pot, and deposited the curiosity in the Otago Museum in Dunedin. It was later bequeathed to the Dominion Museum, which today is the Museum of New Zealand Te Papa Tongarewa in Wellington.
Deciphering the Strange Inscriptions on New Zealand’s Tamil Bell
In 1870, ethnographer J. T. Thompson chanced upon the bell, and puzzled by the strange archaic writing, he took photos and sent them all around India in the hope of producing a translation. Just two months later, Thompson had replies from Ceylon, which is modern-day Sri Lanka, and Penang, a settlement on the Malaysian Straits.
The obscure inscriptions had been identified as ancient Tamil, a language that hadn’t been in use for hundreds of years. The primitive words that adorned the curious metal oddity were Mohoyideen Buks , which were translated to mean “Bell of the Ship of Mohaideen Bakhsh.”
This led to several fascinating revelations. It illustrated that the owner was a Muslim Tamil, of high stature and probably from a famous Indian shipping company based in Nagapattam, in the south-east of India. This was because his name was Arabic, and his first name came from the Tamil phrase meaning “owner of ships.”
Later, in 1940, the age of the Tamil Bell was estimated to be 400 to 500 years old, dating back to the period between 1400 to 1500 AD. This was a remarkable surprise, suggesting that outside contact with New Zealand had been made hundreds of years before English captain Thomas Cook landed on the windswept coast of Poverty Bay in 1769. But had it really?
Facsimile of inscription on the Tamil Bell. ( Public domain )
Evidence of a Tamil Colony in New Zealand
Only 7 years later, another perplexing discovery would further mystify the people of New Zealand, leading to a possible explanation for the out-of-place artifact. In 1877, a shipwreck was discovered half-buried in sand between the ports of Raglan and Aotea. It was first assumed to be a modern ship, as the New Zealand coast was renowned for being extremely dangerous and accidents were common. But this was different.
The vessel appeared to be of Asian origin and extremely old. C. G. Hunt noted how the ship was constructed of teak beams that were placed diagonally and secured by wooden screws, strongly suggesting it was built in South East Asia. Inside, a brass plate with Tamil inscriptions and a plank of wood containing the familiar name Mohoyd Buk were found.
Inexplicably both pieces of tantalizing evidence vanished in Auckland, and experts were never able to compare it to the timeworn letters of the Tamil bell. Nevertheless, several early theories were put forward by the historians of the day. Some argued this was proof of an early Tamil colony on New Zealand. Others maintained that the skillful construction and expertise of the Tamil seafarers made it perfectly possible they could have sailed to New Zealand.
On the other hand, the evidence for such arguments remains scarce. As far as historical record is concerned, the eastern-most frontier for Indian sailors was the island of Lombok, next to Bali in current-day Indonesia. Furthermore, the Spice Islands of West New Guinea, where nutmeg, mace, and cloves could be exclusively found, although in use, were never controlled by the Tamils and instead remained in the hands of local magnates of Ternate, Tidore, and Amboyna. Add to this that no other Indian relics have ever been found in New Zealand.
Facsimile of inscription on the Tamil Bell. ( Public domain )
A Lost Portuguese Trading Ship?
Another theory put forward is that the Tamil Bell was originally Portugese, and from a lost ship sent as part of a fleet by the Portuguese emperor to secure the Spice Islands. From the 1490s, the Portugese became a major player in the Indian Ocean trade network, securing Asian goods for a booming demand back in Europe. In 1511 the Portuguese even established a trading colony on the Malacca Straights and in many places on the Indian mainland.
One of these places was Goa, and in 1521 the Portuguese Viceroy sent out a fleet of three caravels captained by Cristovas de Mendonca, to explore the lands beyond the Spice Islands. Only Mendonca’s caravel returned, the other 2 being lost at sea and never seen or heard from ever again.
In 1877, the shipwreck found on the New Zealand coast was identified as being constructed in Goa, precisely where the Portuguese ships had set out from. Tamil was widely spoken in Goa which neatly explained the Tamil writing on the bell.
However, all of this is incredibly unlikely. There is no direct evidence that points to a bell being on the Portuguese caraval. Lastly, the Portuguese had already established an incredibly lucrative trade system, which meant there was no motive for them to explore further as the known world of the Indian Ocean was already providing them sufficiently.
Spanish Castaways or Anthropological Science Fiction
One of the most famous and controversial theories was advanced by Robert Langdon in his book The Lost Caravel , in which he proclaimed that the Tamil Bell was brought to New Zealand by a group of Spanish sailors from the East Indies who became disorientated and eventually settled in New Zealand, hundreds of years before Thomas Cook’s arrival.
He wrote that in 1524 the King of Spain ordered an expedition to the Spice Islands, sending a sortie of six ships. A maelstrom of disasters ensued, with two wrecked on the coasts of Patagonia and the Philippines, one reaching Mexico, another returning to Spain, and the remaining two disappearing. One of the stray caravels, the San Lesmes, which contained the Tamil Bell, was last observed in 1526, voyaging across the Pacific Sea.
After running aground at Amanu, an atoll of French Polynesia, where four cannons were later discovered, the crew repaired their ships and sailed on to the atolls of Ana and Raiatea, where several of them settled down and married the native woman. Later on, in a bid to return to Spain, the weary seamen set out west, discovering New Zealand in the process and deciding to make a home on its verdant shores.
The descendants of the castaways explored further, discovering new lands as far as Easter Island, and introduced new cultures, customs, and languages to the Polynesian people influenced by their Basque origins. Langdon was convinced that the additional discovery of a Spanish helmet dated from the 16th century in Wellington Harbor in the 1880s gave his hypothesis more credibility.
However, like the Tamil and Portuguese ship propositions, Langdon’s argument has been highly criticized for its extravagant interpretation of available evidence. Bengt Danielsson, an academic from French Polynesia, described it as “anthropological science fiction.” Throughout his account, Langdon disregarded all existing archaeological and historical literature of the Pacific which often contradicts and disproves his ideas.
The existence of Caucasian-like individuals with fair-skin, red hair, and blue eyes on many Pacific Islands was deemed proof of his hypothesis. While there is no doubt that these traits existed, even in the earliest contact with Polynesian natives, Langdon argued the Spanish castaways were the only source of these genetics, a fact that is impossible given that there were only reportedly 20 to 50 castaways in the forgotten band. It was equally as unlikely that they had travelled to all of the Polynesian Islands .
Next, Langdon pointed to linguistic anomalies as a sign that Spanish words were absorbed into the local dialects. However, there are no identifiable Spanish words in the languages of Eastern Polynesians. Without a shred of evidence, Langdon explained that this was because the children only learned the language of their mothers, leading to the decline and eventual disappearance of the Spanish, Basque, and Galician languages of the fathers. He even proposed that the lack of sounds in the Polynesian tongue meant that Spanish words could easily have been changed beyond recognition after only a day or two.
On the other hand, in all other cases of European and native intermixture in Polynesia, European languages were adapted into the local speech. A diverse array of English words still remain in Polynesian languages today after being incorporated 200 years ago. For example, on the Pitcairn Islands, where only one Englishman lived with eight native women, his descendants still speak English!
In addition, Langdon believed that the indigenous beliefs of Polynesians were derived from the Christian faith of the Spanish diaspora. He utilized sources from 1874 from Catholic missionary Albert Montiton, who remarked on how Christian the native religion seemed to him. Yet Langdon completely ignored the wide conversion of natives to Christianity that happened from 1817 onwards, which presents a more reasonable explanation.
Finally, Langdon cited the “talking boards” of Easter Island, a series of stone tablets discovered in the 1860s with archaic runes, as a type of script invented by the Spanish castaways. Yet his main source for this point was a native guru called Hapai, a man who claimed that Europeans had inhabited Easter Island, and whose evidence was subsequently found out to be fabricated. In the end, Langdon’s farfetched argument was systematically disproven, and the confusion over the Tamil Bell persisted.
There are many examples of ghost ships found floating at sea without any sailors. ( muratart / Adobe Stock
The Derelict Theory: Did the Tamil Ship Drift to New Zealand?
After years of fantastical hypothesizes, Brett Hilder entered the debate with a theory more rooted in reality. His so-called derelict theory re-invigorated the earlier claim that the bell came from a Tamil ship. Hilder’s theory attacked the assumption prevalent in most theories that the crew who possessed the Tamil bell were alive. In the choppy, capricious oceans, there had been many instances of intact wooden ghost ships being found without any sailors.
The Flying Dutchman was perhaps the most famous example, having been discovered with full sails and without anyone on board. Nearer the Pacific, the wreck of the sailboat Joyita, on a journey from Apia to the Tokelau Islands, was observed to have no remaining personnel when it was detected half-submerged in the sea.
These “derelicts” were usually still floating, even after many years at sea, because of the buoyancy of their hulls. Hilder entertained the idea that the Tamil Bell originated from a Tamil merchant ship that was caught in the eastward sea current between Antarctica and the southern parts of the continents.
During the late 1400s and 1500s, when the bell was dated, Tamil seafarers dominated the trade networks of the vast Indian Ocean. Muslim Tamils were particularly skilled navigators, plying their wares across the sea as far as the eastern coast of Africa. Indeed, modern examples of the power of the great Southern Current, which stretches from New Zealand to the Cape of Good Hope in South Africa, cement his idea.
For instance, in June 1973 it was reported in the Nautical Magazine of Glasgow that an unmanned lifeboat had travelled 7,000 miles from the coastline of East London, South Africa, to the Princess Royal Harbor in Albany, Australia. Thirty jars of barley, sugar, and lifeboat biscuits were found in perfect condition, sealed in two compartments. It is more likely, then, that a similar fate befell a Muslim Tamil ship, and that the preservation of its wooden hull helped bring the Tamil Bell to a wild new frontier of the world.
@tamilancient
Enduring Enigma of the Tamil Bell
Since its discovery in 1836, most theories surrounding the Tamil Bell were highly speculative and lacked the sufficient evidence to be taken seriously. Unlike others, Brett Hilder’s focus on the Great Southern sea current, a real geographical phenomenon, presented a case for the Tamil Bell that finally made sense without the mental leaps and bounds taken by other theorists such as Langdon, whose sole proof that the crew of the San Lesmes reached Amanu and married the native woman was the fact that four rusty old cannons had been found there.
Yet even Hilder’s theory has weaknesses. All of the theories incorporated the 1877 shipwreck as a key piece of evidence that identified if the bell was brought by the Tamils, Portuguese, or Spanish. Yet by 1890 the shipwreck, said to be half-sunken in the sand, had mysteriously disappeared, never to be seen again. Subsequent attempts to re-find the wreck, as late as 1975, were all unsuccessful.
“The problem with all these and other ‘mystery’ items, such as ancient shipwrecks on New Zealand’s wild west coast beaches that are reputed to be uncovered briefly in storms, is that in the absence of hard evidence to explain their existence and context, numerous fanciful interpretations are often placed upon them according to particular agendas,” explained Katherine Howe, summing up the situation perfectly. Thus, the mystery of the Tamil Bell lives on.
Top image: Representational image of a tamil bell from inside of Meenakshi Hindu temple in Tamil Nadu, South India. Source: Владимир Журавлёв / Adobe Stock
‘Hyderabadi Shaadi Ki Dawat’ is going to be a unique event to experience the food, culture, and hospitality that Hyderabad is known for, all in one place.
Dr Ahmed Ashfaq aka Dr Foodie gears up to host the first ever edition of ‘Hyderabadi Shaadi Ki Dawat’ (Instagram)
If you’ve ever attended a Hyderabadi wedding, you’ll know that it’s a celebration unlike any other. From the colourful outfits, the lip-smacking food to of course the ‘marfa’, it’s a feast for the senses. Agree?
Are you eagerly waiting to attend a Hyderabadi Shaadi and indulge in the rich, flavorful cuisine that our sheher is famous for? If yes, mark your calendars for March 5th, 2023 because a unique event is going to happen in the city that promises to satisfy your craving for Hyderabadi Shaadi ka Khana. But there’s a twist – it’s not an actual wedding!
Idea behind hosting ‘Hyderabadi Shaadi Ki Dawat’
Organized by Hyderabad’s popular food blogger Dr Foodie aka Dr Ahmed Ashfaq, ‘Hyderabadi Shaadi Ki Daawat’ is going to be a unique event to experience the food, culture, and hospitality that Hyderabad is known for, all in one place. And the best part? Nobody gets married here, so you can just enjoy all the festivities without any of the pressure or stress that comes with attending an actual wedding. You will be able to enjoy the shadi without fear of judgement from your ‘phuppu or ‘chachi. The event is powered by Zetch Digital Solutions (Ayesha Sultana & Hasnain Ul Haq).
Speaking to Siasat.com, Dr Foodie spilled beans on the main idea behind the ‘one-of-a-kind’ concept and said, “Whenever I was posting reels about Hyderabadi wedding food, I noticed a lot of interest from people in Hyderabad and across India who were curious about where they could find this cuisine. This got me thinking about how I could provide this delicious food to others.”
He further added, “With the demand for this cuisine being high, I came up with the idea of hosting a shaadi ka event, where people could experience the authentic Hyderabadi wedding food without actually attending a wedding ceremony. It’s a great opportunity for people to savor the flavors and experience the culture of this cuisine.”
Timings: 7pm to 12am Venue: King’s Palace, Gudi Malkapur, Hyderabad.
What’s in the menu?
From the aromatic Biryani (The Star Of The Daawat) to the succulent kebabs, the mouth-watering haleem and many desserts, you’ll have the opportunity to savor a lengthy spread of delicious dishes that will leave your taste buds tingling. Lip-smacking vegetarian food items will also be there.
Bhulo Nakko, Dabake Khao!
Check out the menu below:
Beyond the Food!
Hyderabadi Shaadi Ki Daawat is not just about the food.
The event promises to be a cultural extravaganza, featuring music, interactions with your favourite influencers and the ‘vibe’ that is sure to transport you to the heart of Hyderabad.
Entrepreneur, vlogger, and ace tennis player Sania Mirza‘s sister Anam Mirza, popular YouTubers Amer Bin Ishaq and Shahbaaz Khan are among special guests who will be gracing the event.
“We will be creating a mock setup of a stage where attendees can take pictures or even pose as a bride and groom for a fun and memorable experience. In addition, we will have live mehendi stations, so guests can get their henna designs applied by skilled artists,” Dr Foodie said.
He also added, “We also have other surprise stalls planned, but we’ll keep the details under wraps for now to add an element of excitement and anticipation for our guests”.
So, prepare your best attire to glam up, look your best as you join Dr Foodie and his team for a celebration of all things Hyderabadi, and experience the best of the city’s rich culinary heritage.
Tickets For Hyderabadi Shaadi Ki Dawat
If you want to be a part of this unforgettable evening of food, fun, and cultural immersion, click here to book tickets and block your seats!
source: http://www.siasat.com / The Siasat Daily / Home> Lifestyle / by Rasti Amena / February 21st, 2023
Suddenly, Bengal has become dotted with gateways — elaborate, ugly and expensive.
MONUMENTAL: (Top right) Gate to West Midnapore, a toron near Nabanna and Haldia Gate in East Midnapore.
In Burdwan, Curzon Gate was built even earlier, in 1902, to celebrate the coronation of Maharaja Bijay Chand Mahatab. It was named Curzon Gate later when Lord Curzon paid a visit. Other examples abound — the Pathar Darwaja of Bishnupur Fort in Bankura district; the four gates that lead to the palace of Siraj-ud-Daulah in Murshidabad; Namak Haram Deorhi, so named for his fabled treachery, leading to the house of Mirzafar, also in Murshidabad; the gates leading to Fort William and so on. Recently, there was a proposal to build a gateway to Metiabruz in southwest Calcutta, to mark Little Lucknow, which was Wajid Ali Shah’s home when he was exiled.
Back to the present.
The enormous Biswa Bangla Gate in Calcutta’s New Town came up in 2019. It was designed in 2015 at the time of the launch of the beautification project for New Town. Then there are the Beleghata Gate, Nabanna Gate, Uttarpara Probesh Duar, Jalpaiguri Gate, Birbhum toron, Haldia Gate, West Midnapore toron, Digha Gate, Tarapith toron. The Biswa Bangla Gate cost Rs 25 crore, according to some estimates.
“What is the use of these gateways,” asks Minakshi Mukherjee, who is the state secretary of the Democratic Youth Federation of India, the CPI(M)’s youth wing. She continues, “There is one in Birbhum that lies on the way to Anubrata Mondal’s house in Bolpur’s Nichupatty area. A government tender of Rs 8 crore was sanctioned for this. There is another one in Midnapore, a few kilometres away from Suvendu Adhikari’s house. It was also built on a government tender of Rs 2 crore.”
Mukherjee has reason to be vociferous — the Left, after all, does not have a history of using gateways to make a power point.
“But in 2005 (during Left rule) a very fancy gate came up on Kona Expressway. The ornate gate with horses and elephants was built by the Unitech group,” says Joydeep Mukherjee, a Calcutta-based architect. He adds, “As an architect, I have always thought of gates as something that gives one a sense of reaching or destination. Gates, in modern times, have been used as a line of demarcation. And these recent additions appear to me to be really ornate gates sans any particular motive.”
It is unlikely, though, that so many torons would come up without fulfilling some expectation somewhere but there are no answers, only theories blowing in the wind.
Anindita Chakrabarti, who teaches urban sociology at IIT Kanpur, says, “The gates in ancient times had quite a different connotation. Fortification was important; security mattered. Rajasthan and Gujarat have walled cities. In Rajasthan, even the smallest village was known to have a toron. But the same was not true for Calcutta. The gateway is an Islamic import. It came from Central Asia — in Iran and Iraq, there are gates leading to religious buildings.”
Chakrabarti adds how the Kashmere Gate and Lahori Gate of Delhi’s Red Fort were thus named because one led to the road that goes to Kashmir and another led to Lahore. She says, “They were made with the purpose of the movement of the battalions.”
No matter what purpose they serve or where they draw inspiration from, gates in Bengal continue to mushroom. As you get off the bridge to Nabanna, there is a toron that has two ornate pillars and a football atop them. It appeared in 2021.
The Digha beautification project involved the construction of the Digha Welcome Gate. It was completed in 2014; about Rs 6.57 crores were spent. The Haldia Gate was built in 2017- 18. Another gate came up around the same time at the juncture of Kharagpur and Midnapore. It is decorated with photographs of Ishwar Chandra Vidyasagar, Kazi Nazrul Islam and Shahid Khudiram. The one in Bishnupur has a huge “Om” carved in the middle.
“It is not a Calcutta-specific phenomenon if you ask me,” says Rezavi exasperatedly. “Right here, in Aligarh, where I stay, every now and then a gate is constructed. The purpose could be to welcome someone or to commemorate something.” He adds, “In the medieval era, they were a requirement. Gateways were constructed mostly in the western part of the country where the weather is hot and dry, and also in South India. The gates provided respite to people coming from the scorching heat. It was almost like entering heaven.”
source: http://www.telegraphindia.com / The Telegraph Online / Home> Culture / by Moumita Chaudhuri / September 04th, 2022
Al Afadhil’s branches in Dubai and Sharjah are known for their spiced, slow-cooked kebabs.
Syed Jafar Husain started the restaurant in 1979. Photo: Husain family
When Syed Jafar Husain arrived in the UAE from India in the 1970s he longed for home.
Like countless others who came in search of a better life, he missed family and friends but there was also one other important ingredient missing — the food.
He longed for the spiced, slow-cooked kebabs and thick sweet lassi of his native Lucknow.
Mr Husain left his job in sales and opened a small restaurant named Al Afadhil dedicated to the traditional food of his home city.
He never hired a chef and made the food himself. Al Afadhil first opened on Dubai Creek in 1979 and moved several times before settling in its current location in Al Nahda, Sharjah in 1990.
View of the Al Afadhil restaurant in Sharjah. Pawan Singh / The National
Today, trucks from the adjacent industrial area rumble past the dark wooden doors, while the clank of weights drifts across from a nearby gym. On the side of the wall is a simple sign stating: “Lucknow Kabab”. Inside is a collection of small tables and booths. A simple menu, barely unchanged in decades, lists only seven recipes.
An old menu from Al Afadhil restaurant. Photo: Husain family
Mr Husain died in 2018 but his legacy is being carried on by his two sons, Mohammed, 30, and Mustafa, 27.
It has become renowned among generations from Lucknow and, to this day, has only a handful of items on the menu.
“My dad simply missed the traditional food of Lucknow,” said Mohammed. “In the early 1980s there just weren’t as many options.”
One of the specialities is “galouti kebab” that takes about 14 hours to prepare. The dish has its roots in the historic royal kitchens of Lucknow and consists of tenderised, soft lamb mixed with spices, slow-cooked and served with a tamarind chutney that is a family secret.
This dish costs just under Dh14. A thick sweet lassi that people dip their paratha into is also a favourite.
“Nothing can be changed in the recipe,” said Mohammed. The two brothers work seven days a week from 4am to the afternoon to ensure they respect their father’s legacy.
Customers who have left the UAE have also spread the name of the restaurant far and wide. They even catered a wedding in Bonn, Germany. “We have fans across the world,” said Mohammed. “They tell us our food has to be there when they have guests over.”
Al Afadhil (it loosely translates as “generous”) moved from its first location in Dubai to Sharjah’s Bank Street in the 1980s. Bank Street has since been restored to a heritage area known as the Heart of Sharjah but it was here where the restaurant made its name. Scores of workers in offices and banks there came in droves in search of a taste of home.
“Customers used to fight to get into the place,” said Mohammed, with a smile. “The majority of the crowd told dad to increase their prices and stop giving it for cheap but he said no. He never wanted to overcharge. To this day customers say the same. We say no.”
After Bank Street, it moved to Al Nahda. A second branch opened in Dubai’s Karama in 2014 which is now the most popular of the two.
A second branch of Al Afadhil restaurant opened in Dubai’s Karama in 2014. Pawan Singh / The National
The pandemic and rising costs hit the business, but now the brothers said it is back to about 60 per cent of what it was.
Today they employ more than 20 staff across two branches. People from the Lucknow community travel from across the UAE to eat there, while it also attracts celebrities from the cricket and entertainment world.
“My dad never thought of customers’ money,” said Mustafa. “He just wanted them to be happy.”
Mohammed said: “It is more than 40 years of legacy here. If we can improve and provide the same quality, then we will be following in our dad’s footsteps.”
source: http://www.thenationalnews.com / The National / Home> UAE / by John Dennehy / February 04th, 2023
A museum in Bhatkal is a treasure trove of Nawaiti culture and heritage.
Ajaib Shabbir with a writing desk which also acts as a jewel box | Subhash Chandra NS
Bhatkal (Uttara Kannada):
There stands a heritage building in Bhatkal. This 150-year-old edifice is home to a very unique museum. Within its halls is a trove of artefacts, which visitors want to touch and feel. But Ajaib Shabbir stands guard with his eyes roving around, warning people against doing so. “Do not touch anything! Just look at them,” he repeats every now and then, concerned about the safety of the property. In the museum is the collection of a community’s culture, that of the Nawaitis.
The old house — a unique Nawaiti museum — was opened by the Navayathi Mehfil. On entering, visitors are greeted by a replica of an old boat with a mast. On entering another room, there are old brass, porcelain, and other artefacts made of tin and iron. Just below the high-beam lamps, hang at least two dozen lanterns collected over a hundred years.
“These have been collected from various people in Bhatkal, who have preserved them like treasure. I requested them that these be displayed in a museum and they obliged. Many families like those of Damudi Abdulla and Saeed Shoupa, and others, donated their collections. A few even lent them,” says Shabbir, whose brainchild is this museum.
Pointing out to some of the lanterns, he says these were our means of lighting before the advent of electricity in Bhatkal, sometime in the 1960s. Then turning to a visitor, he describes a writing desk nearby, saying, “This would act as a writing desk and a jewellery box. It’s a 100-year-old design. You can hide your valuables and lock it, and then cover it with materials for writing to use as a desk.”
Moving on, there are areca cutters, hookahs, and coconut graters in designer brass, which look like they are from another era. Explains Shabbir: “The use of these tools in households stopped several decades ago… Maybe when I was a child. These are all very valuable.”
The porcelain products displayed at the museum are among his most valued possessions, and he reminisces how his forefathers collected them from various places. Lifting one of the exhibits, he says, “This plate is from Holland. It was in the possession of a family here.” He adds, “We have materials from Italy, Yemen, England and other European countries, contributed by various families. We are all proud of them,” he says.
Large copper pots, both carved and uncarved, pans, kettles and other products are displayed too. The latest exhibit to join the collection is about 50-years-old, while the oldest is at least 150 years. “We do not look at our exhibits as old articles. They are aimed at explaining how we lived in our past, and the place we came from. That’s why we placed a replica of the ship in which legendary historian Ibn Batuta came to Bhatkal. We consider him as our pioneer,” said businessman and philanthropist Jaan Abdul Rehman Motisham.
Replicas of several old mosques have also been highlighted in the museum. One of the mosques, said to be the second oldest in the country, has undergone several changes except to crucial parts inside, and in its dome.
“These are some replicas of old mosques, how they were in the days gone by,” he says, adding that this museum is a symbol of co-existence as both Muslim and Jain communities have been living in harmony here. Likewise, the Basti constructed by Chennabhaira Devi, the queen of Gerusoppa, is a living holy spot where the devout come and worship.
Preserving culture
The Navayathi Mehfil, which began the museum, came into existence 20 years ago, with an aim to preserve Nawaiti culture, language and social life. The language spoken by the community is a unique mix of Marathi, Urdu and Konkani.
Communal harmony
Nawaitis share a special bond with the Jain community, and both have coexisted in Bhatkal for centuries. According to studies, Nawaitis claim that they have a 1,400-year-old culture. Accordingly, they came with horses for trade and immediately liked Betkal (the name for ancient Bhatkal), the place where they landed. According to Ajaib Shabbir, their culture matches with Yemenis, Arabs and Jains. They consider Ibn Batuta, the great traveller who visited the court of the Vijayanagara Rayas, as their pioneer.
source: http://www.newindianexpress.com / The New Indian Express / Home> Good News / by Subhash Chandra NS / Express News Service / February 05th, 2023
Famous from the cafeteria in Alliance Francaise de Madras, Yousuf is now cooking from his kitchen in Royapettah and impresses with delicious biryani, chicken curry and a chocolate mousse
Mohammed Yousuf
In South India we often say that cooking is an art form and while it can be taught — some have ‘kai rasi’ (gifted hands) that makes any food they make a delicious dish. Mohammed Yousuf would come into that category. When we ask him about the addictive biryani that is part of the menu of Yousuf’s Kitchen, the home chef modestly avers, “It’s a simple recipe — most Muslim homes in Chennai follow this one.”
Muslim style mutton biryani
We have been sampling chicken quiches, chocolate cakes and puffs made by Yousuf since 1996 at the cafeteria at Alliance Française of Madras, down College Road.
Those were the days when before the pandemic hit us — we remember nursing a steaming cuppa coffee and a slice of freshly baked warm chocolate cake, dripping with chocolate sauce, as we waited for a play to begin at the Edouard Michelin Auditorium.
Often, we would pack a few slices of chicken quiche to take home after the show, and make a dinner of it. Like all spaces, the pandemic threw a spoke in the wheels here too and Yousuf found himself stuck at home through lockdown. “I started cooking from home since the first lockdown,” says the self-taught 46-year-old chef who started by adding biryani and curries to his repertoire. Expect café signatures like doughnuts, cupcakes, chocolate lava cake and chocolate mousse, besides options like cutlets, samosas, biryani and gravies.
Last weekend we went ahead and ordered the mutton biryani and the pepper chicken curry – and when we say that we plan to order the same again this weekend, you get the picture! The mutton biryani is delectable, packed with flavour and meat that falls off the bone delightfully. The pepper chicken has the perfect punch of spice and pairs well with the rice dish. So, we ask him what makes his food so delectable. And he answers simply, “It’s the slow cooking. Not just the meat — but even when cooking the gravy base and masalas — I take my time.”
Minimum order of mutton biryani at INR 1,800 for a kilo, that serves up to seven people. (Delivery within five kilometers is free). Place orders via yousufafm@ gmail.com
source: http://www.indulgexpress.com / The New Indian Express / Home> Food> Chennai / by Sabrina Rajan / August 13th, 2021
Bengalis are a race of foodies who practically eat to live and live to eat. It’s an inevitable component of any adda and the Bengalis are dead serious about it, any day, any time. Even people who have lived all their lives in the comfort zone of their homes and hearth do not hesitate to become the quintessential explorer when discovering new food or joints.
And when it comes to something like biriyani, the happiness of the Bengali Epicurean is one of exuberance and excitement and all one’s self-restraint is defeated as the flavourful aroma overpowers the senses. Truly, biryani is one dish that Bengalis unanimously love indulging in though it is not an indigenous dish of India.
The exact origin of biriyani is not known, though historian Lizzie Collingham writes that the modern biryani was developed in the royal kitchens of the Mughal Empire (1526–1857) and is a mix of the native spicy rice dishes of India and the Persian pilaf. According to Pratibha Karan, who wrote the book ‘Biryani,’ biryani is of Mughal origin, derived from pilaf varieties brought to the Indian subcontinent by Arab traders. She speculates that the pulao was an army dish in medieval India. Armies would prepare a one-pot dish of rice with whichever meat was available. Different varieties of biryani developed in the Muslim centers of Delhi (Mughlai cuisine), Rampur, Lucknow (Awadhi cuisine), and other small principalities in North India. In South India, where rice is more widely used as a staple food, several distinct varieties of biryani emerged from the Hyderabad Deccan. Whereas, some believe that the dish originated from Tamil Nadu (Ambur, Thanjavur, Chettinad, Salem, Dindigul), Kerala (Malabar), Telangana, and Karnataka (Bhatkal), where Muslim communities lived.
Navratan Biryani
All said and done, there is no denying that biriyani staged a bloodless coup and became the monarch of all gourmets in India, kings and paupers alike. The deliciously complex blend of flavours, spices, and aromas in biryani epitomizes the zenith of Indian cuisine. The ingredients for biryani vary according to the region and the type of meat and vegetables used. Meat (of either chicken, goat, beef, lamb, prawn, or fish) is the prime ingredient with rice. As is common in dishes of the Indian subcontinent, vegetables are sometimes also used when preparing biryani. Corn may be used depending on the season and availability. Navratan biryani tends to use sweeter, richer ingredients such as cashews, raisins, and fruits, such as apples and pineapples. The spices and condiments used in biryani also differ according to regional preferences.
The evolution of biryani spans many centuries, many cultures, many ingredients, and many cooking styles. From an army dish to a dish fit for royalty, the biryani today is a pan-India culinary favourite. Its varieties reflect the local tastes, traditions, and gastronomic histories of their regions of evolution. There are so many types of biriyanis with local and hyperlocal variations that one is truly spoilt for options when it comes to experiencing this melting pot of flavours.
Biryani can be cooked using one of two styles/techniques, pakki (“cooked”) and kacchi (“raw”). In pakki biryani, the rice, marinated meat, and vegetables are partially (“three-quarters”) cooked separately, before being combined into layers in a cooking vessel. Different layers of rice may be treated with different spices (e.g., with dissolved saffron or turmeric to give the rice different colours and flavours). The contents are then baked to complete the cooking and allow the flavours to combine. Alternatively, the components may be fully cooked, and then simply combined by layering before serving.
Kacchi Biryani
In kacchi biryani, layers of raw marinated meat are alternated in layers with wet, pre-soaked, raw rice (which may be treated with different spices as above), and cooked together by baking, or applying medium-to-low heat (typically, for at least an hour). Cooking occurs by a process of steaming from the ingredients’ moisture: the cooking vessel’s lid is sealed (traditionally, with a strip of wheat dough) so that the steam cannot escape (proper Dum pukht). A yogurt-based marinade at the bottom of the cooking pot provides additional flavour and moisture. Potatoes often comprise the bottom-most layer because, with their natural moisture content, they brown with less risk of getting burned accidentally. The lid is not opened until the dish is ready to serve.
Kolkata Biryani
In Bengal, the Calcutta or Kolkata biryani evolved from the Lucknow style, when Awadh’s last Nawab Wajid Ali Shah was exiled in 1856 to the Kolkata suburb Metiabruz. Shah brought his chefs with him. The Kolkata biriyani is characterized by the unique presence of potato, along with meat and egg. It is said that the former Nawab of Awadh was a great connoisseur of good food and encouraged his chefs to try new ingredients in the dish. The potato was an exotic vegetable in India and his chefs added it to biriyani, transpiring pure magic!
Unlike other Indian biryanis, which are eaten with salan or raita, the Kolkata biryani is a complete meal and needs no accompaniment. Many, however, many swear by the combination of biryani and chaap—slow-cooked meat in a luscious gravy. It’s a great spicy companion to the otherwise mellow biryani. As one of the most popular dishes in Kolkata, it also has a fan following to match.
Dhum Pokht Biryani
Some of the oldest and best-known biriyani joints in Kolkata include names like Shiraz Golden Restaurant on Park Street, Aminia in New Market, India Restaurant in Kidderpore, ZamZam in Park Circus, and New Aliah Hotel. Many new players have entered the fray and are also doing very well. The delicate flavour of Kolkata biriyani combines well with mutton pasanda and mutton chaap. Gourmets recommend Kachi Gosht biryani at India Restaurant, a recipe derived from Hyderabadi biryani preparations.
The Dhakai version of the dish from the Bangladeshi capital is no less seductive and is believed that it could have traversed the sea route to reach this port city, which was once ruled by nawabs. In 1610, after the Mughal rulers declared Dhaka as the provincial capital, Mughal subedars and other high officials arrived in Dhaka to manage the administration, and they brought — along with intrigue, grandeur, and tantrums — the biryani. Back then, people believed that the biryani could be prepared only for members of the ruling family, and that too on special occasions. The cooks came from the west, where the Hyderabadi biryani had only started to spread its aroma around India.
Somewhere along the way though, the Dhaka biryani developed its characteristics, which set it apart from its Hyderabadi progenitor – and even from the Sindhi, Kozhikode, Kolkata, Lucknow, and Tehari offshoots. The Kachchi Biryani is perhaps the most pleasant and authentic cuisine of Bangladesh. So, what makes Dhakai Kachchi different from other schools of biryani?
It refers to the ingredients which are cooked raw and in layers. Layers of meat, rice, and potatoes are infused with delicious blends of aromatic spices to prepare the Dhakai Kachchi Biryani. The key is to get the right balance of spices – not too spicy, not too bland, just right with succulent pieces of meat and potatoes.
Dhaka is also known for selling Chevon Biryani, a dish made with highly seasoned rice and goat meat. The recipe includes highly seasoned rice, goat meat, mustard oil, garlic, onion, black pepper, saffron, clove, cardamom, cinnamon, salt, lemon, curd, peanuts, cream, raisins, and a small amount of cheese (either from cows or buffalo). Haji Nanna Biriyani is a favourite joint as are Hazi Fakhruddin Kachchi, Shalimar Kachchi, Bashmoti Kachchi, Sultan’s Dine, and scores of others.
Awadhi Biryani
Unfortunately, a majority of biriyani lovers are not acquainted with the real taste of true-blue biriyani because the fare dished out at most eateries can be best described as “frying pan biriyani”. Here you may find long grain Basmati rice with a hint of saffron, but the traditional cooking process is not followed. Instead, most chefs have developed the fine art of “assembling” the dum ki biriyani. Despite all, Bengal’s love affair with biriyani continues unhindered and grows by the day. mellow biryani. As one of the most popular dishes in Kolkata, it also has a fan following to match.
Some of the oldest and best-known biriyani joints in Kolkata include names like Shiraz Golden Restaurant on Park Street, Aminia in New Market, India Restaurant in Kidderpore, ZamZam in Park Circus, and New Aliah Hotel. Many new players have entered the fray and are also doing very well. The delicate flavour of Kolkata biriyani combines well with mutton pasanda and mutton chaap. Gourmets recommend Kachi Gosht biryani at India Restaurant, a recipe derived from Hyderabadi biryani preparations.
The Dhakai version of the dish from the Bangladeshi capital is no less seductive and is believed that it could have traversed the sea route to reach this port city, which was once ruled by nawabs. In 1610, after the Mughal rulers declared Dhaka as the provincial capital, Mughal subedars and other high officials arrived in Dhaka to manage the administration, and they brought — along with intrigue, grandeur, and tantrums — the biryani. Back then, people believed that the biryani could be prepared only for members of the ruling family, and that too on special occasions. The cooks came from the west, where the Hyderabadi biryani had only started to spread its aroma around India.
Hyderabadi Biryani
Somewhere along the way though, the Dhaka biryani developed its characteristics, which set it apart from its Hyderabadi progenitor – and even from the Sindhi, Kozhikode, Kolkata, Lucknow, and Tehari offshoots. The Kachchi Biryani is perhaps the most pleasant and authentic cuisine of Bangladesh. So, what makes Dhakai Kachchi different from other schools of biryani?
It refers to the ingredients which are cooked raw and in layers. Layers of meat, rice, and potatoes are infused with delicious blends of aromatic spices to prepare the Dhakai Kachchi Biryani. The key is to get the right balance of spices – not too spicy, not too bland, just right with succulent pieces of meat and potatoes.
Dhaka is also known for selling Chevon Biryani, a dish made with highly seasoned rice and goat meat. The recipe includes highly seasoned rice, goat meat, mustard oil, garlic, onion, black pepper, saffron, clove, cardamom, cinnamon, salt, lemon, curd, peanuts, cream, raisins, and a small amount of cheese (either from cows or buffalo). Haji Nanna Biriyani is a favourite joint as are Hazi Fakhruddin Kachchi, Shalimar Kachchi, Bashmoti Kachchi, Sultan’s Dine, and scores of others.
Unfortunately, a majority of biriyani lovers are not acquainted with the real taste of true-blue biriyani because the fare dished out at most eateries can be best described as “frying pan biriyani”. Here you may find long grain Basmati rice with a hint of saffron, but the traditional cooking process is not followed. Instead, most chefs have developed the fine art of “assembling” the dum ki biriyani. Despite all, Bengal’s love affair with biriyani continues unhindered and grows by the day.
source: http://www.getbengal.com / Get Bengal / Home> Culture> Food / by Shuvra Dey / November 16th, 2022
We are celebrating the 811 annual Urs (death anniversary) according to the lunar calendar of Khwaja Gharib Nawaz of Ajmer who was born on February 1 1143 AD in Sijz, Sistan, Iran. He left the world on March 15, 1236 AD in Ajmer, Rajasthan. Since that time his disciples and followers have been celebrating his death anniversary as per the Sufi traditions.
The Sufi mystics celebrate the death and not birth as for them death means a reunion with Almighty Allah.
He was brought up in Khurasan, Iran, while his father Ghayasuddinn died when he was 15. He studied in Isfahan, Samarqand, and Bukhara, and went to Baghdad in search of a spiritual mentor. There, he met Hazrat Khawaja Usman Harooni. Thereafter, he went to visit the two holy cities of Mecca and Medina. Eventually, he came to Ajmer in India via Lahore where he lived for the rest of his life and became his resting place after death.
It’s a surprising truth that Muslim kings ruled for around 800 years over India and built many historical monuments such as the Taj Mahal, Red Fort, Humayun Tomb, and Qutub Minar, and yet none of them is alive in the hearts of people except in the history books. Unlike kings and rulers, Khwaja Gharib Nawaz won the hearts of millions of helpless, poor, weaker, and underprivileged people and seekers of truth. With divine mercy, he became Gharib Nawaz (supporter of the poor), though his original name is Moinuddin (helper of the religion).
He fulfilled Huqooq ullah (God’s rights) and Huqooqul ibad (human rights) equally and served the weak and poor, loved the unloved, and fed the hungry irrespective of caste, creed, gender, and religion. It was his outstanding service and love towards humanity that attracted people from across the society, unlike any rulers. They loved and followed this Sufi mystic and therefore he was called “Sultanul Hind”, the king of the Indian subcontinent. He then developed the Chishti Sufi order in this subcontinent and became the Sufi mystic with the highest following in the world.
The scene outside the Ajmer Sharif dargah
The uniqueness of his Sufi order and his character was that he greatly impacted others with his pious character and selfless service and he accepted and accommodated the local traditions and made them part of his Sufi order.The message of universal fraternity, harmony, and brotherhood spread by the Sufis saints was so loud and inclusive that even after their union with God (Wisal-e-ilahi), their hospices remain abuzz with the people of all walks of life.
On top of all Indian shrines, the Dargah of Khwaja Moinuddin Chishti known as Daghah Khwaja Gharib Nawaz in the heart of Ajmer city surrounded by Tara Gadh hills is the shining example of love, harmony, unity, and fraternity.
Maulana Rumi beautifully talks about the human heart:
Ek dil behtar hazaran Ka’be ast
(One heart is far better than a thousand Ka’baas).
He further says (Translated version):
Bring your heart in your hand; your soothing is more important than a pilgrimage. A single heart is better than a thousand Ka’abas. The K’aba was built by Allah’s Khalil (friend) Prophet Hazrat Ibrahim (Abraham), while the heart, in contrast, was created and tested by the Almighty God Himself.
The great Sufi saint of India Khwaja Moinuddin Chishty who is also known as Gharib Nawaz of Ajmer often taught the people: love towards all and malice towards none. His disciples and successors held this message of their mentor by tooth and their hospices became the center for spreading universal love and affinity. His disciple Khwaja Nizamuddin Auliya of Delhi often recited the following couplets of Persian poet Abu Said Abul Khair:
“If people spread thorns in your path, you just put flowers in their way; otherwise the entire path would become thorny”.
Sufi saints in a prayers at the Dargah during the Urs
Today, we Muslims in India must not forget what Khwaja Gharib Nawaz of Ajmer Sharif and Hazrat Nizamuddin Auliya of Delhi taught us.
The love, fraternity, and affection shown by the Sufi saints to the common people won their hearts, and their hospices (khanqahs were the center of love where people from all walks of life began to flock to seek succor for their miseries. These Sufi saints respected the local customs and culture to the extent that even many of them became vegetarian due to respect for their non-Muslim brothers. Khwaja Gharib Nawaz, Khawaja Nizamuddin Aulia, Sarmad Shaheed, Bu Ali Shah Qalandar, and many others had become pure vegetarians in respect of their non-Muslim brethren. Their philosophy was simple: live and let live; love and compassion to all, no hate or discrimination on the ground of caste, creed, culture, religion, and gender.
Chishty Sufis continued to adopting of local traditions. For instance in Delhi, Hazrat Amir Khusrau was the one who started celebrating Basant Panchami to make his mentor Nizamuddin Auliya happy. Since then, the Basant celebration is continuing on the premises of Dargah Hazrat Nizamuddin Auliya.
Being a Persian scholar and follower of a Sufi order, I came across the anthology of Sufi poets like, Rumi, Jami, Khusro, Shah Niaz be Niaz, Baba Bulle Shah, Shah Zaheen Taji, Bedam Shah Warsi in both Urdu and Persian languages. Their metaphysical and mystic poems were very impressive, moving, and touching. This has increased my curiosity to know more about it, I got a chance to attend a 3-day-long Sufi music concert in Delhi, organized by famous music composer and film director Muzaffar Ali with the title of Jahan-e-Khusrau in Humayun tomb. This concert is organized by him every year and attended by world-famous Sufi musicians and vocals from India, Pakistan, Afghanistan, Iran, Turkey, and many other countries. However, every year the well-known vocalist Abida Parveen of Pakistan steals the show.
As soon as she starts her melody in the most fascinating and moving voice, the people begin crying in their hearts. It seems as if she is on the direct hotline with the Almighty God. Though more than 2 decades have passed, I still remember the rhythm of her voice and her selection of poems from the anthologies of Amir Khausrau, Baba Bulle Shah, Shah Zaheen Taji, and Shah Niaz Bareilvi.
The following metaphysical mystic poems of Shah Niaz Barelvi recited by Abida Perveen attracted my special attention:
Yaar ko hum ne ja baja dekha, kahin zahir kahin chupa dekha…
I saw my beloved everywhere, somewhere apparent and somewhere hidden.
Kahin mumkin hua kahin wajib, Kahin fani kahin baqi dekha.
Somewhere He was merely a possibility and somewhere He was imperative. Somewhere I saw Him ephemeral, and somewhere I found him eternal.
Kahin wo badshah takht nashin, Kahin kasa liye gada dekha.
Somewhere, I saw Him a king sitting on His throne, and sometimes I saw Him mendicant with a begging bowl.
Kahin wo dar libas e mashooqan, Bar sare naz aur ada dekha.
Somewhere He was in the most beautiful attire, displaying His unique charm and attraction.
Kahin ashiq Niaz ki surat, Seena giryan to dil jala dekha.
Prime Minister Narendra Modi handing over a Chadar for offering at the tomb of Moinuddin Chisty for the Urs
Somewhere He was like a lover Niaz, beating his chest and his heart was in flame.
This unique hymn of God almost mesmerized the entire audience. There was a pin-drop silence as the people felt that divine light is pervading from all sides. After hearing this fabulous hymn, I decided to pay my obeisance at his shrine built about 300 years ago in Bareilly.
Though he associated himself with both the Chishti and Qadri orders of the Sufis, he favoured the Chishty order in which the saints were encouraged to reach the maximum number of people whoever they may be. In the footsteps of his predecessors, he also followed the local customs and traditions to win the hearts of people from all creeds and castes. His main emphasis was to clean the heart instead of cleaning the apparent body and clothes.
The Chishty Sufi order was established in Indian Sub-Continent by Khwaja Gharib. It’s organised by Baba Fariduddin Ganj Shakar Pak Patan and it flourished to the highest level by Hazrat Nizamuddin Auliya of Delhi. The basic philosophy of Chishty Sufis is to love the unloved, welcome the ignorant, and serve the unserved. They united the human heart and lived in harmony by their nature of acceptance of others’ good things from local tradition and influenced others by their pious and selfless character. They said that whoever comes to us give them food and don’t ask about their religion. that’s the beauty behind flourishing their Sufi order even though it’s increasing day by day after 800 years. Khwaja Gharib Nawaz shrine is 5th largest gathering spiritual place in the world after the holy cities of Mecca and Medina in Saudia Arabia and Najaf and Karbala in Iraq..
Right from Khwaja Gharib Nawaz of Ajmer to Baba Farid Pak Patan, Nizamuddin Auliya Delhi, Sabir e pak in Peeran Kaliyar, Amir khusrau Dehlavi,
Sarmad Shaheed, Bande Nawaz Gesu Daraz in Gulbaga, Baba Tajuddin in Nagpur, Makhdoom Ashraf Jahangir Simnani in kichowcha and Alaul Haq Pandvi in Bengal, Shah Niaz in Bareilly and Haji Waris Ali shah in Dewa have their respective chains of Sufi shrines spread all over the Indian Sub-Continent. They continue to rule over millions of hearts through their unique philosophies of unconditional love and compassion. Anyone observes the impact of local traditions in their shrines’ rituals and amongst their followers.
Dr. Hafeezur Rahman is an author, Islamic scholar, TV host and the founder of Sufi Peace Foundation.
source:http://www.awazthevoice.in / Awaz, The Voice / Home / by Dr Hafeezur Rahman / posted by Aasha Khosa / January 29th, 2013
The celebrations will include a series of live performances.
The Westin Kolkata Rajarhat is evoking the memories of Nawab Wajid Ali Shah, the last Nawab of the Kingdom of Awadh and the man behind introducing the Urdu culture and the rich Awadhi cuisine in Kolkata. The great grandson of Nawab Wajid Ali Shah, Shahanshah Mirza in collaboration with The Westin Kolkata Rajarhat, has curated a series of soiree and Awadhi cuisine on January 8, 2023, to celebrate the 200th birth anniversary of Nawab Wajid Ali Shah.
This is the only occasion in the world where Shaam-e-Awadh is being organised in honour of Wajid Ali Shah’s 200th birth anniversary. The celebration will commence with a series of live performances where guests can immerse in the diverse Urdu culture. The evening is set to begin with a Kathak performance by Nandini Sinha, an eminent Lucknowi Gharana-style Kathak exponent. The Kathak performance will be followed by Mehfil-e-Tarannum, also known as Dastangoi, a soulful poetry performance directed by Askari Naqvi. Adding to the celebration, Atif Ali Khan, the great grandson of the doyen of Indian Classical music, Ustad Bade Ghulam Ali Khan, singer of Kasur Gharana, will enchant the audiences with his nostalgic Ghazal and Hindustani classical performance.
To mark the birth anniversary celebration, Awadhi Begum Sheeba Iqbal and Chef Shafiqun along with the culinary team of The Westin Kolkata Rajarhat will showcase the ambrosial spread of Awadhi cuisine with dishes include non-vegetarian classics like ‘Kakori Kebab’ and ‘Mutton Nihari’, ‘Seekh kebabs’, ‘Ghutwan kabab’, ‘Yakhni Pulao’ and vegetarian classic such as ‘Ulte Pulte’, ‘Sagpaita with Ghee Chawal’ ‘Qiwami Seewai’, ‘Tali gobhi ka salaan’ to name a few. Through the skills of Chef Sheeba Iqbal and Chef Shafiqun, the food festival will offer delicacies of not just Awadhi cuisine but also of the remnants of the Awadhi food of the royals.
Commenting on the event, Subhash Sinha, General Manager of The Westin Kolkata Rajarhat said, “We are honoured to celebrate the 200th Birth Anniversary of Nawab Wajid Ali Shah of Awadh with his great grandson Shahanshah Mirza. It is a privilege to host a one-of-kind Shaam-e-Awadh evening with such great fervour and gusto. Guests will get to witness an evening filled with performances by eminent artists showcasing a varied rich culture from Lucknow through Kathak, Ghazal and Awadhi delicacies. It is a pleasure and an honour to host both Chef Sheeba Iqbal and Chef Shafiqun as we continue to exhibit and collaborate with culinary masters from across the country. Our aim at The Westin Kolkata Rajarhat has always been to provide guests with the opportunity to experience unique events and cuisines. We look forward to hosting more such soulful evenings in the City of Joy.”
Commenting on the event, Shahanshah Mirza, the great grandson of Nawab Wajid Ali Shah said, “I am very grateful to The Westin Kolkata Rajarhat, which is one of the finest five star hotels in this country, for organising this event. This is perhaps the only occasion in the world where Shaam-e-Awadh is being organised in honour of Wajid Ali Shah’s 200th birth anniversary. It will be an evening which will be memorable and an evening which people will remember for a very long time.”
source: http://www.bwhotelier.businessworld.in / BW Hotelier.com / Home / by BW Online Bureau / December 27th, 2022
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