RECONSTRUCTING THROUGH COLLECTIVE MEMORY :CULTURE AND LANGUAGE IN LUCKNOW
a cknowledgement
I wish to take this opportunity to thank everyone who has played an important role in making this design dissertation possible. I am indebted to my guide , Ainsley Lewis for his invaluable inputs , ideas , suggestions and constant reassurance in times of doubt. I would also like to thank Dr. Binti Singh whos' book Lucknow: Culture , Place , Branding and Activism gave me a kick start into this project. I am thankful to my review panellists Shirish Joshi , Mayuri Sisodia , Nemish Shah , Sarah George and Minal Yerramshetty for their crits and giving me direction. This thesis would not have been possible without the unending support of my family. I would like to thank my parents for letting me travel to and fro from Mumbai to Lucknow innumerable times at the blink of and eye ,arranging for meetings with several people which helped me enrich my research and for bearing with my impatience. My Sister for always hearing me out , being the respite in times of unrest and for always being my grammar police. I would also like to thank a few of my friends who have played a crucial part in making the making of this dissertation. Vidushi Aggarwal and Saloni Kapoor for being constant supports during this 5 year journey and being my go to people for advice . Nitya Mital for being the constant company during site visits , measure drawing and giving her inputs through her field of design , widening my perspective. I am extremely grateful to everyone with whom I have interacted and who helped in bringing this project together.
13
To the City I’m fortunate to call Home.
abstract
Lucknow , as it is commonly know, is the cultural city of India. The identity it has gained over the years is of multicultural city ; which has been built by the cultural practices, the people living in it and the built form. The culture is an amalgamation of language etiquettes, music, dance, poetry, food, chikankari and zardozi. It is this cultural identity which is still very much a part of the memory of people. Today as the forces of globalisation act on the city-it grows, modernizes and moves towards its goal of becoming a smart city , this culture ,which was ingrained within the people being a part of their daily lives , is getting dissolved .The cultural characteristic which differentiated the city from other places will soon fade into oblivion. The Language, Urdu, played a major role in shaping this culture. It was at the very heart of it. Today despite the various schemes and large fund allocations from the government at the centre and state to promote the language and cultural practices in the city, there has been no significant change in the position of Urdu . The intent of this thesis is to revive the culture of Lucknow, using Language-Urdu as the medium. It tries to do so by understanding the institutional spaces in the city where the language evolved and under what circumstances. It also studies the bodies looking at the promotion of Urdu in the present day , to try and gauge what has worked in their favour and against them. It aims to explore the architecture for the promotion and propagation Urdu which can be adopted by the Government instead of the current one, such that city is able to maintain its individuality giving its people a sense of place.
17
C ontents
1
2
Identity of Cities 1-8
Collective Memory and the Idea of Place
3
9 - 16
4
Culture and Globalisation 17 - 22
Chowk , The Old City -Inroduction -Mapping Cultural Centers
5
23 - 34
6
Language and Culture -How language shapes Culture and Vice Versa? -What does death of a language mean to a culture? 35 - 38
7
Urdu in Lucknow -Introduction -History -Urdu and Other Cultural Practices -Today -Why is it essential to save Urdu? 39 - 46
8
Case Studies 47 - 80
9 Intervention 91 - 102
Urdu in the Present Day -Government Schemes -Institution Analysis 81 - 90
PARIS
LONDON
DUBAI
CAIRO
NEW YORK
HARIDWAR
TORONTO
FLORENCE Fig 1.1 Urban Cardiograms ( Atelier Reza Aliabadi )
1 IDENTITY OF CITIES
Cities were formed as an expression of spiritual, material, social and political conditions. The changes
communities inhabiting them keep transforming as their circumstances change.
in these conditions from one city to another make each one a unique unrepeatable phenomenon.(“The Identity
What is this Identity?
of the City”, 2018) A city is an amalgamation of various
Different people have different perceptions of
attributes, accumulated over time, which cannot be
the city . There is an image which comes to mind when
looked at in isolation to one another. They play an
a certain space or city is spoken of which comes forth
important role in shaping its inhabitants beliefs and
because of the associations it has to different things.
outlooks and it also reflects them. But cities are also
With every city comes a unique identity which has
continuously in a state of change as the people and
been formed over time and this identity often leaves 2
an impact on history and what people perceive of it in
that constitute the city. All places have certain
the future.
characteristics which distinguish them from each
“The sense of identity across time and space is
other , giving each their own individuality.
a social process drawing on the relations of similarity
Just as architecture is the first step in the
and difference, developed as narrative told from a
making of the identity , it is not restricted to it.
perspective.” (Madanipour ,2013)
Traditions also play a major role in shaping of the
It is the people who inhabit the city who play an important role in building this identity. Identity
culture and identity. They form the basis of how societies function.
develops out of a common belief , it is something every
As Daniel Bell puts it , there are two ways of
one collectively believes in i.e. there is a consensus. It
Identifying the “ethos” of the city, which is the spirit of
cannot vary from one person to another.
the city:
This identity, however, may be slightly different
1. Social Scientific methods - Value Surveys & opinion
for a person who has not lived in the city, but they
polls , qualitative interviews with long term residents.
do relate the perception they have of it to any of its
2. Subjective Methods - Personal experiences of long
famous architecture/symbols. It is easy to relate a
term residents. (Bell,2012)
city with its architecture to form a mental image of
Using these methods he argues that the following nine
it. Architecture is like a physical manifestation of the
cities have distinctive ethoses :
history and culture. The impression of a city through
Jerusalem : The City of Religion
physical things is the first step in discovering and
Montreal : The City of Languages
understanding its identity. The first image that forms
Singapore : The city of nation building
is the product of not just physical visuals but it comes
Hong Kong : The city of materialism
from a mental analysis of the different components
Beijing : The city of political power
3
Fig 1.2 Cardiograms Lucknow ( Author )
Fig 1.3 Nawabs of Lucknow ( Lucknow Then and Now , Author ) Clockwise from top left: Saadat Khan , Shuja-ud-Daula ,Asif-ud-Daula ,Wajid-Ali-Shah
Oxford : The city of learning
for which it is renowned even today. He started the
Berlin: The city of (in)tolerance
practice of inviting and patronising courtesans , poets
Paris : The city of romance
and writers from all over the country , mainly from
New York : The city of ambition
Delhi.
( Bell & De-Shalit ,2011) Similarly if we look at our Indian Context , there are several cities we can identify with in the above
His son Asif - ud - Daula shifted the capital from Faizabad to Lucknow thus bringing it in the limelight.
said way .For example , Banaras - City of Religion ,
The 11th and last Nawab of Awadh , Wajid- Ali-
Mumbai- City of Dreams , Lucknow - City of Culture
Shah ,held the throne for 9 years, from 13th February
etc.
1847 to 11th February 1856 was the most pompous Speaking of Lucknow , It is referred to by
and culturally sound ruler, under whom the culture
several names for e.g. The City of Nawabs , The
thrived . He himself was a great poet, playwright,
Golden City of India, Constantinople of the East etc.
dancer and great patron of the arts . He was also a
It is essentially a multi cultural city , where the cultural
writer and wrote more than 100 books in Urdu and
landscape of the city forms it identity .
Persian under his Pen name “qaiser “ and “ Akhtarpiya”.
The city was under the Nawabs of Awadh and
On 7th February , 1856, the kingdom was
flourished under their rule. The rule of the Nawabs
annexed and the nawabi dynasty ended which
started from 9th September , 1722 under Saadat Khan
produced a Culture which lingers in the everyday lives
the first Nawab of Awadh. At this time Faizabad was
of the people of Lucknow even today.
the capital of Awadh . It was the third Nawab of Awadh, Shuja-udDaula, who initiated the Cultural practices in Lucknow 6
Fig 1.4 Rumi Darwaza ( Savad,Author )
Fig 1.5 Asifi Mosque ( Nishith Kapadia,Author )
Fig 2.1 Lucknow Collage ( Author )
2 COLLECTIVE MEMORY & THE IDEA OF PLACE
“City is the collective memory of its people,
People live in the present day which is physically and
and like memory its is associated with objects and
mentally connected to the past . They have memories
places. The city is the locus of the collective memory.
and objects which reminds them of their past .A group
This relationship between the locus and the citizenry
of people have or create a shared representation of
then becomes the cities predominant image , both of
the past which is what the group identifies with.
architecture and of landscape , and as certain artefacts
Memory becomes a collective entity, which binds
become a part of its memory new ones emerge.”
people together under a shared identity and which are
(Rossi,1984)
usually kept alive through group interactions and acts
Collective memory is what people remember
of remembrance. (Othman,Nishimura,Kubota,2013)
together as a whole. It is a memory or memories shared
Place, as opposed to space, represents a connect
or recollected by a group , community or a culture.
between a person and its surrounding. 10
Fig 2.2 The Nawabi Court , watching Nautch ( Lucknow Then and Now , Author )
Fig 2.3 Muharram at the Nawabi Court ( Lucknow Then and Now , Author )
“Sense is the interaction between person and place,
“Culture is a phenomenon that tends to have
[and] depends on spatial form and quality, culture,
intensely
place-specific
characteristics
thereby
temperament, status, experience and current purpose
helping to
of the observer”.(Lynch, 1981). The idea of place
(Scott, 1997: 394), then one can argue that dilution
essentially has its roots in experiences of people and
of culture results in the loss of sense of
other things such as tradition , history , culture and
(Singh,2018)
differentiate places from one another.
place.”
memories. Place Identity , Sense of Place and The Idea of place are some concepts which help identify
Memories of the City
the kind of relationships people have with places. Both Individual and Collective values influence the sense of
In the context of Lucknow what forms the
place. The sense of place gives feeling of belonging ,
collective memory of the city and the people is of the
a personal attachment, familiarity to a person . If the
times that existed. Times of the Nawabs when Culture
sense of place is absent and there is no attachment
flourished. It is still something people remember
or connect of a person to a place , then there may not
and relate to , when asked about their city. It is also
be any will within them to take care of the place. Thus,
what they are proud of . The culture of the city had
pushing the place towards placelessness.
such rigour that Lucknow became famous as the
The identity of a place may be created
multicultural city of the North. Where artists, architects,
consciously or unconsciously and it may or may not
poets, artisans, scholars and khansamas who shaped
be immediately recognisable but if we lose this identity
the rich cultural heritage of the region flocked to
it would also mean that we lose the sense of place.
because of the patronage given by the Nawabs. The
Securing the identity means to ensure continuity
abundance of wealth , a taste for the finer things in life
physically and in the memory of the people.
and time for leisure made them great patrons of arts,
13
Fig 2.4 Tawaif in Lucknow ( flickr.com )
music , poetry , dance and drama. The Culture in the city in the present day comprises of Music, Dance , Literature, Language, Etiquettes , Crafts & Food. These attributes are something which are till date associated with the city and form the identity of Lucknow. The culture is what gives the city its uniqueness and distinguishes it from other places. The cultural landscape of the city is what gives its people a sense of belonging, something they could personally relate to : a sense of place.
Fig 2.5 Lucknow ,1780 ( Lucknow : Then and Now )
An online survey was conducted to be able to identify what aspect of the culture the people of Lucknow relate to the most:
LANG
H
TUR
E &
ET
IQ
UE
TT
ES
E CR
A
RC
C IT E
UAG
AF
TCH
DA
U
E
LUCKNOW
R
NC E SI
C
E D U C A TIO N
D
U
O
M
FO
&
Fig 2.6 Collective Memory Survey ( Author )
I , Z A R D O ZI
C
S
NKAR
L T
OTHER
IK A
U
Fig 3.1 Gentrified Old City Lucknow ( Author )
3 C U LT U R E & G LO BA L I SAT I O N
As discussed in the initial chapters , it has
affect the spirit of the city , its identity . The forces
been understood that in our Indian context Culture
of transformation have left Indian cities unsettled in
and traditions play an important role in making the
may ways. “With changes set in motion by the forces
identity of a place. Also that culture is a phenomenon
of globalization (especially cultural ones), economic
which is generally place specific , therefore the loss
liberalization and political restructuring over the last
of cultural traditions may lead to loss of the sense of
two decades, Lucknow has been subjected to the
place. Thus if we ignore our cultures and traditions we
experience of unsettled particularly in the form of
are putting the foundation of our identity in danger.
disruption and rupture in its urban culture.” (Singh ,
In the present day , there are transformations happening around the world which have a tendency to make our surroundings homogeneous .They also
2018) There are also certain doubts & questions that how can a place remain unique , maintain its identity 18
while still being able to accommodate necessary
Lucknow over the years had seen a big boost
changes required as time passes : all this without
in the real estate sector , it has expanded leaps
getting homogenised.
and bounds. It has been growing in a way which is
In the age of globalisation there is an increasing
ignorant to its past and its culture. The government
worry among the people regarding the pace and scale
has introduced various schemes which shows its
of changes happening . Their local identities are
ambition to achieve newer identities , the city is being
endangered because of the forces of globalisation.
subjected to various pushes and pulls trying to be
There is also an understanding that countries
all sorts of things e.g. The cultural capital of India , a
are bound by regulation and agreements with other
Historical City, a Tourist City , a Smart City , a Modern
nations
, which leaves them with no say in the
City with global aspirations and an economic centre in
protection of their own culture and way of life, thus
North India. Most of the developments happening in
“transforming a variety of cultures into a culture
the city are through borrowed images from the west ,
of consumerism the result of which is a feeling of
where in the city is trying to be something its not and is
sameness & lestening of pluralism and diversity in
introducing things alien to its context. Globalisation is
cultural ideas and alternatives”(Bell, 2011)
flattening everything into sameness, where everything looks the same , feels the same, having nothing to
Given
the
homogenizing
tendency
of
cultural
differentiate it from the another place.
globalization that compels cities in India to resemble
Globalisation is not always bad , but it should
any other globalized city with its rapidly transforming
be recognised what makes sense for ones context
cityscape and dilution of local culture, how does the
and what doesn’t .Things should not just be blindly
contemporary city in India maintain its particularized
imposed on a place , forcing it to be something else.
character?(Singh, 2018)
The importance of things exclusive to the place, in the
Fig 3.2 Gentrified Old City Lucknow ( Author )
GLOBALISATION P O L ITIC S
ECONOMICS
FO R CES
LOCUS IDE N TITY CORE PLACE
TR AN SFO R MAT I O N
RU P T U R ED COR E
LO S T I D ENT I T Y , GENTR IF IC A TIO N , L O S S O F S E N S E O F P L A C E
Fig 3.3 Globalisation Diagram( Author )
case of Lucknow , Culture, should be understood and
manifestation of the culture of Lucknow (Singh , 2018)
should be safeguarded and promoted.
which has been greatly affected by globalisation and
Development has to happen , there are no
gentrification. There has been a very evident reduction
two ways to it. Every addition to a place is like an
and dissolution in the cultural practices which gave
added layer of memory , history . These layers are
the city its individuality. There is a need to revive
supposed to be built upon the previous layer and
these cultural practices in the present day using
should enrich it. The new layer should not completely
contemporary methods such that it is relevant to all
ignore and erase the previous layer.
and the city is able to distinguish its self from other
It is these layers which help us gain a better
places.
understanding of the city and its identity. The old city centre in most historic cities are the places most affected by the forces of globalisation . It is the place which has the most layers of history and have an abundance of things to tell us. Yet ,they are the most vulnerable. They are essentially at the core of the Identity , spirit of the city and are the first places that get affected by globalisation .The transformations that happen in the core rupture it leading to gentrification , a loss of identity and loss of sense of place. Same is the case with the inner city area of Chowk in Lucknow. Chowk was the area where all the major cultural practices started . It is the spatial 22
Fig 4.1 (Top) Chowk ( Author ) Fig 4.2 (Bottom) Chowk Chauraha ( Author )
4 CHOWK THE OLD CITY
Chowk is one of the oldest areas in the city of Lucknow . It is situated behind what used to be the Machhi Bhawan Fort. It is tied together by the Phool Wali Gali , a busy market street , extending between the Gol Darwaza and Akhbari Gate . On either side of the phool wali gali are residential areas called tolas or mohallas. Chowk gives one an insight to the varied and vibrant Cultural landscape of the city.
24
Clockwise from Top Left
Fig 4.3 Lucknow extent ( Snazzy maps , Author ) Fig 4.4 Location plan Chowk ( Snazzy maps ,Author ) Fig 4.5 Chowk extent ( Snazzy maps ,Autho r)
25
Chota Imambara
Picture Gallery
Clock Tower
Tile wali Masjid
Rumi Darwaza
Old Macchi Bhawan fort
Gol Darwaza
Muslim dominant mohalla
Phool wali gali
Hindu dominant mohalla
Victoria Street
Fig 4.6 Chowk Introduction ( Author ) Akhbari Gate 26
N E I
RE
A
IN
U
C
RE
S
P
O
PU
L AT IO
N
I
U S N
I FF
C
T IN F RA S T IE N
Fig 4.7 Chowk Diagram ( Author )
R
UC
T
Fig 4.8 Chowk House ( Author )
Fig 4.9 Building in Chowk ( Author )
Fig 4.10 Building in Chowk ( Author)
M A P P I N G C U LT U R A L CENTERS IN CHOWK
31
The following page tries to map and understand the changes occurred in the Cultural Practices in Chowk.
32
Cu ltural Pla ce s - O ld
MARKET EATERIES LANGUAGE KARKHANA DANCE AND MUSIC
Fig 4.11 Chowk old Cultural places ( Author )
33
0
50 100 150
200
Cu ltura l Pla ce s - New
MARKET EATERIES LANGUAGE KARKHANA DANCE AND MUSIC
Fig 4.12 Chowk present Cultural places ( Author )
0
50 100 150
200
34
I
“ f culture was a house, then language was the key to the front door, to all the rooms inside.” - Khaled Hosseini
5 LANGUAGE AND C U LT U R E
How a Language shapes Culture & Vice Versa?
a particular group of people who identify with specific cultural traditions. It gives Cultural identity to those
“Language is Culture and Culture is Language .”
people .
It is a quote which is often used when language,
“ The real world is ,to a large extent , unconsciously
culture and their relationship with each other is
built up on the language habits of the group. No two
discussed . Both are closely connected to each other,
languages are ever so similar that they represent the
almost inter-dependant.
same social reality.”(Sapier , 1929).
If one wants to understand or learn about a
The way a language is spoken points to the peculiarities
culture it is essential to understand its language and
of that Culture . It is at the Core of the Culture .It is
vice versa. In-fact teaching a language is almost
what shapes it. Language and culture are taught by
equivalent to teaching a culture. A language points to
oral instructions and are learnt less by observation. 36
Over the years as Literacy increased, as people
and more widespread .Thus Influencing many more
learnt to write and as printing came into the picture
people.
the dissemination of culture became faster , easier
Fig 5.1 Greeting in different languages ( Shutterstock )
What does the death of a language mean to culture?
the endangered ones are vanishing at the rate of 1 language every two weeks. 23 of the 7111 languages
Languages are constantly in the state of flux. In the present day there are about 7111 languages
account for more than half the world population . (www.ethnologue.com)
with new ones still being discovered, of which 40%
Languages are the key to a treasure trove of
are endangered often with less than 1000 speakers
knowledge. Losing a language means losing access
remaining, Because of the current rate of globalization
to a unique way of understanding human life, history
and more powerful languages taking over and having
and cultures.
monopoly over the other more traditional language, 37
We lose “The expression of a unique vision of what it means to be human” - David Crystal
ल
खनऊ है तो महज गु म ्बद-ओ मीनार नहीं, सिरफ एक शहर नहीं कुच ा-ओ ्बाजार नहीं, इिके आं च ल में मोहब्बत के फूल खखलते हैं , इसककी गसलयों में फररशतो के पते समलते हैं ।
- योगे श प्रवीण
6 URDU IN LUCKNOW
In Lucknow , language has always been its
used to refer to oneself instead of , “mein” , “I” , is also
major distinguishing factor. The way people speak
common. One would only see “hum” being used by
in the city has been source of amusement to those
royals , but in Lucknow everyone uses it. This was
coming from outside. The common tongue is filled
because in Lucknow the language of the court spread
with words that are poetic which adds a layer of charm
to the streets and flourished and evolved in the lanes
and refinement to the language .It is normal for the
of the commons. This was also a major difference
people to use “Aap” ,”Janab” etc. to address each other
between the Mughal Culture and the Nawabi Culture.
, rather than “tum” or “tu”. If anyone uses the latter ,
Mughal courts were like all other royal courts where
people tend to take offence . It is considered rude to
there was a difference in the culture and language of
talk using “tum” and “tu” . The use of “Hum” which in
the courts and the common subjects.
normally used for a group of people, in Lucknow it is
This language of the court which influenced 40
the common folk was Urdu. Urdu is essentially a
Reasons for moving to Lucknow :
Hindustani language with its roots in Sanskrit and
- It was geographically close to Delhi
Prakrit . It also has a lot of vocabulary borrowed
- Was backed by the British
from Arabic and Persian. The influence was majorly
- Politically Peaceful
because of the rulers under whom the language
- Nawabi Culture
evolved had Arabic and Persian lineage.
- Nawabs made generous offers of patronage to writers, poets & scholars of Urdu & Persian
“Lucknow’s contribution to Urdu literature and
Lucknow became the centre of Urdu when it came to
poetry is significant. It would not be an exaggeration
power and prospered.
to say that Awadh, and particularly Lucknow, was the
The Nawabs of Lucknow were poets themselves. The
capital of Urdu. Nawabi culture was so tailor-made
first 3 Nawabs were great patrons of literature. Under
and conducive for Urdu poetry that it reached greater
the Nawabi rule several styles of poetry evolved in
heights in Awadh than its place of origin, the Deccan, or
Lucknow.
the place of its further development, Delhi.(Bhatt,2006)
The first prominent poet to join the Court was Mir Siraj-ud-Din-Arzoo who in 1754 joined the court
History
of Awadh in Faizabad. In 1771 , Sauda another eminent poet became
Earlier poets needed to flatter their masters in-order to get patronage. The gradual loss of power in the Delhi court and the mughals being unable to financially support poets ,the Urdu poets from Delhi started moving to Lucknow. 41
a part of Shuja-ud-daulas court in Awadh. Mir Taqui Mir , in 1784 joined Asif ud Daulas court after moving from Delhi. Lucknow had its own eminent poets also namely , Imam Bux Nasik , Atish among the many.
अ
ल् फ ाज क् य ा ्बया करू ं अमीर’ लखनऊ की शान मे ं , लहू मे ं ्बिी है तहज़ ी ्ब यहां हर इन् ि ान मे ं । - आसमर लखनवी
The Lucknow School of Poetry evolved with the
Seeing it as an opportunity , he sought the patronage
migrant poets fro Delhi , but it was founded by Imam
of the British and set up a press in 1858. His press
Bux Nasik.
published several important books in Persian , Arabic,
The first Urdu press was setup in 1830 by the
Hindi & Sanskrit. He also published a weekly journal
Royals called the Matba-e-Sultani. Many others like
called “Awadh Akhbari”. It gained a competitor by the
Matba-e-Muhammadi , Matba-e- Mustafi followed
name of Awadh Panch. Together they created and
suite. The establishment of the Urdu press made
sustained a brief but rich period of humorous satires
the transmission of Urdu literature widespread. But
in prose and verse.
in 1849 a Royal order was issued which asked the
What followed was several Urdu newspapers,
Urdu presses to publish under the royal press to stop
”Tilism-e-Lakhnavi” being the first by Mohammed
publishing altogether. Post this most of the presses
Yaqub Ansari of the Firangi Mahal .Even after the
shut shop or moved to other places. Eventually some
downfall of its rich patrons, Urdu poetry continued
of them returned but were destroyed in the revolt of
to flourish amongst the common masses and
1857.
interestingly reached its pinnacle under the British A vacuum was formed after the presses
Rule.
dissolved , preventing the spread of Urdu post revolt. The most prominent contribution to Urdu literature
Urdu and Other Cultural Practices
in the 19th Century was not by any poet or scholar , but by an entrepreneur Munshi Nawal Kishore who
Urdu was not just restricted to Literature .
had settled in Lucknow after the mutiny. Post mutiny
Other forms of Cultural Practices such as Music ,
there were very talented poets , writers, dastangoi
Singing , Dastangoi (Storytelling) , Theatre and
tellers and calligraphers but they had no money.
Dance also used Urdu as a medium to communicate.
43
They had as much hand as literature in the Cultural
the survival of the language. Urdu has been falsely
Evolution of Lucknow. Rekhti , Ghazals , nazms,
labelled as foreign even though it has its roots in
Kathak evolved out of storytelling and along with
our country. With globalisation coming in the picture
it came ghazals and thumri. Lucknow Gharana of
many Urdu speakers have shifted towards English
Kathak exists even today. Lucknow has been home to
education. The influence of language has gradually
several famous personalities such as Begum Akhtar
started to decline, it has not completely vanished but
and Pandit Birju Maharaj , who currently heads the
the status it enjoyed earlier is evidently lost.
Lucknow Gharana .
According to 2011 Census of India , among languages that are spoken by over 1 crore people, only Urdu has
Today
shown a decline. While the overall population has grown substantially, the number of Urdu speakers Urdu had become a part of the everyday
has fallen to below 4.2%. Apart from Konkani, Urdu is
conversation of the people irrespective of their mother-
the only language that has registered a fall in number
tounge or religion .A devout Hindu too in Lucknow
of speakers. Urdu is declining in the north. UP has
would use this dialect without any inhibitions, while
3.85 crore Muslims, but just 1.08 crore Urdu speakers
the grace and style of Urdu in Lucknow comes quite
were recorded in the state. If it is believed that only
naturally to him as it would to a person of Muslim
Muslims register Urdu as their mother tongue, then
faith, all by virtue of being born and lived in Lucknow.
just 28% Muslims in UP recorded Urdu as their primary
Over the years the image of Urdu has come
language. ( Census , 2011)(Table on the next page)
to be related to religion . The idea that Urdu is related to Islam is so strongly etched in the minds of the masses, that it has turned out to be detrimental to 44
Speaking of the City of Lucknow, it was the peculiarities given by this Language , among other things, the city gained its cultural Identity. The cultural , spiritual and intellectual life of the people is experienced through language. This ranges from prayers , myths , ceremonies , poetry , everyday greetings and ways of speaking to others . when a language is lost all these aspects try to adapt themselves in the new language but eventually they are replaced by similar aspects of the other more powerful language . The decline of this language in the city may Fig 6.1 Urdu Speakers in India ( Census,2011 )
be intentional or unintentional , but since it has had so much presence in the city , if lost it may feel like a loss of social identity of the people and the city itself. The very characteristic which differentiated the city from other places, giving its own unique identity ,will be lost . In the globalised world it would be like any other place , with nothing to distinguish it, eventually leading to a loss of the sense of place for the people . Them having nothing familiar to relate to.
Fig 6.2 Urdu Ranking in India ( Census,2011 )
45
Why is the essential to save Urdu?
the past and tell us much about our history . Also the techniques used in the earlier days can be things to
If one argues why should one learn a language like
learn a great deal from. One can argue when asked to
Urdu which has no functional requirement and does
why to conserve old heritage architecture , if we can
not benefit education as it is dominated by English at
come up with architecture better than what was done
the school and higher level ; then in the present day,
in the days gone , then there can be a justification
none of the regional languages would survive. So
to not conserving buildings and making new . But till
just because a language does not serve a functional
that happens we should protect and conserve what
purpose does not mean one shouldn’t learn it or know
has been handed down through generations and learn
about it.
from it till we achieve something greater.
Knowing Urdu in the city of Lucknow gives
The same argument can apply to language
access to the cities history and a large pool of the
as well . Developing a language is one of mankind’s
excellent literary work which was produced in Urdu.
greatest achievements . Till we are able to develop
It also gives access to data which can be accessed by
a language which is at par or better than the ones
research scholars to get a better understanding of a
existing , it should be our duty to protect what has
group of people.
passed down through generations. There were spaces
If one goes onto compare language to
for learning and practicing Urdu in Lucknow which
architecture and questions in the same that why do
have now seem to be vanishing, taking the language
we conserve old buildings and not just do away with
with it.
them and make something new just because they no
Therefore a language or architecture being functional
longer serve a functional requirement . We conserve
or not shouldn’t be the only criterion to learn or save a
buildings because they are our tangible connection to
language or architecture. 46
7 CASE STUDIES
The following case studies try to map and understand the various Institutions where Urdu and other cultural practices related to it evolved and were practiced. It does so from the time of the Nawabs to the present day .
48
THE PALACE OF LEARNING
49
Up-till this point, it is believed that the propagation of Urdu started and thrived in the Nawabi court and eventually spread to the commons. But much before the Nawabi Period started in Awadh in 1722, there was an institute known as the Firangi Mahal, estd. 1693-94 AD, which was a major centre of learning. It came to be known as the “Palace of Learning” and was compared to Oxford and Cambridge also being addressed as “Cambridge of the East”. The Firangi Mahal gains importance not only because it was a place which played a role in the propagation of Urdu and other philosophical studies but also because it had big role to play in the first agitation against the British “The Khilafat Movement” . It is a place of historical importance which lies unknown today.
50
L o catio n Ma p s
Fig 7.1 (top) Location map of Firangi Mahal in Lucknow ( Snazzy maps,Author ) Fig 7.2 (bottom) Location Plan of Firangi Mahal in Chowk ( Snazzy maps,Author )
51
FIRANGI MAHAL
Firangi Mahal is a kothi in the Chowk area of Lucknow.
India and abroad as well. It was Mulla Nizammuddin
It was built in the 17th Century by French horse
the third son who made it into a place of repute. By
traders who had setup a stable in the city. The houses
the early 1800’s he made it one of the largest centers
were confiscated from them when the state refused
of learning in India. The Firangi Mahali family was
to extend their stay. In 1693-94 Aurangzeb assigned
famed for their religious learnings. They had made
the four houses to re-compensate the four sons of
it their goal to acquire knowledge and devoted their
Mulla Saeed who had been murdered. and also setup
life to impart education without greed of money and
grants to support their scholarly work. The family then
position from the rulers .The Mahal has been a centre
migrated from Sihali to Lucknow.
of learning as well as the cultural centre.
The brothers made Firangi Mahal a centre for learning. The Place attracted scholars from all over 52
Si te p lan
0
Firnagi Mahal Mohalla
Firnagi Mahal Gate
Fig 7.3 Firangi Mahal Mohalla site plan ( Apple maps,Author )
53
10
20
30
50
Fig 7.4 (top) Firangi Mahal Gate ( Author ) Fig 7.5 (Bottom) Opposite Firangi Mahal Gate ( Author )
54
Context
0
10
20
30
Residential Mixed Use Police Station
Fig 7.6 Firangi Mahal ,Access ( Apple maps, Author )
55
50
Fig 7.7 (top) Phool wali Gali ( Author ) Fig 7.8 (Bottom 2 Rows) Victoria Street ( Author )
56
Acces s
Parcha Wali Gali
Phool Wali Gali
0
Firangi Mahal
Firangi Mahal Main Entry
Fig 7.9 Firangi Mahal ,Access ( Apple maps, Author )
57
Victoria Street
10
20
30
50
Fig 7.10 (left) Street leading to Firangi Mahal , top view ( Author ) Fig 7.11 (Right) Street leading to Firangi Mahal ( Author )
58
Si te p lan Fi ra n g i Mah a l Moh a lla
Fig 7.12 Firangi Mahal Mohalla Plan ( Neeta Das , Redrawn Author )
0
5
10
15
25
Farangi Mahal is a Kothi in the namesake Mohalla;
constructed using lakhauri bricks ,lime-crushed brick
a part of the dense and labyrinth like old city area,
aggregate (surkhi) mortar and wood, a technique
Chowk. The building is almost 400 years old and is
commonly in old structures in the city.
59
Fig 7.13 Firangi Mahal Entry from Street ( Author )
Fig 7.14 Firangi Mahal Entry ( Author )
Fig 7.15 Firangi Mahal Mohalla ( Author )
Fig 7.16 Firangi Mahal Mohalla ( Author )
60
Measured Draw i n g B'
+5.41M
BEDROOM (NEW)
+5.41M
DN +5.41M
+5.41M
UP STORE (NEW)
+1.66M
MEETING ROOM (RUINS)
+1.66M
RUIN
A’
+5.41M
WASHING
+1.40M
+5.41M
UP
SITTING ROOM
+1.27M
+1.5M
+1.27M
TEACHING SPACE
COURTYARD
+1.5M
+5.41M
TOILET
+5.41M
A
TOILET
BEDROOM
+1.27M
RUINS
STORAGE
+2.36M
+2.36M
+5.41M
MEETING ROOM (RUINS)
RUINS
LIVING SPACE
+2.36M
+1.27M
HIDDEN ROOM (RUINS)
ROOM
B'
+5.51M
+1.5M
NEW
+5.51M
NEW
0.0M
ROOM (NEW) +5.51M
B
B
Fig 7.17 (Left) Ground Floor Plan ,Firangi Mahal ( Author ) Fig 7.18 (Right) First Floor Plan ,Firangi Mahal ( Author )
61
STORAGE
ENTRY
ROOM
BEDROOM AND KITCHEN (NEW)
+1.5M
+5.51M
PRAYER SPACE
DINING
+0.4M
STORE
+5.51M
0
1
2
3
5
+5.41M
+1.27M
0.0M
Presently the kothi had undergone several alterations, to save the dilapidating structure. The ground floor is the older construction with one part in ruins and one part dilapitated, whereas the facade and the upper floor have seen many additions .
+5.51M
+5.41M
+2.36M +1.66M +1.27M
0.0M
Fig 7.19 Section AA’ ,Firangi Mahal ( Author ) Fig 7.20 Section BB’ ,Firangi Mahal ( Author )
0
1
2
3
5
62
Fig 7.21 Firangi Mah
hal Interior ( Author )
64
In 1905 , a madrasa was set up in Firangi Mahal which continued till 1960’s
Other centres of education (madrasas) around the country have been established by the scholars of this family
Dars - e - nizami was introduced by the Farangi mahalis. In this syllabus Rational studies were given importance, religion was marginally studied
Graduation was held at the tila mosque
Fig 7.22 Tile Wali Masjid ( Lucknow, The city of heritage and Culture ,Redrawn author )
Scholars were housed in the firangi mahal itself or the tila mosque(tile wali masjid) which could accomadate 700 people
Scholars came form all over India and Arabia and China also.
They taught grammar , logic, philosophy , eloquence of language , conversation Dialogue ,expression and instruction in other academic fields
Maulana Abdul Bari played a leading part in launching the Khilafat Movement(1919-24) 1918 -He was the first ulema to attend the All India Muslim League Meeting He made an Alliance with Gandhi . There were secret meeting held in the Firnagi Mahal of which gandhi and Nehru were a part. He organished the Central Khilafat Committee
Post 1870’s they came in to the public to defend Islam
The firangi mahalis played an important part in the establishment of the Urdu press in Lucknow . The first Urdu newspaper was started by Mohd. Yaqub Ansari of the Firangi Mahal called Tilism-e-Lakhnau.
The farangi mahalis wrote and publishd a lot . There were biographies , Critiques on the government and books on logic among many others
There was extreme Persian influence in the court. Persian were regarded as exemplars of civilised behaviour. The Court began to adopt their mannerisms and deportment. -Influence in religious practice, music , food , dress , absence of beards , army commands , Persian literature was widely read
Therefore ,mostly those who wanted to be a part of the government came
Funded by the nobles and rulers in the 19th Century (people of the court)
Fig 7.23 Qaiserbagh Palace Miniature painting ( Lucknow Then and Now )
Fig 7.24 Exploded Axonometric ,Firangi Mahal ( Author )
Fig 7.25 Khilafat Movem
ment Corrsepondence ( Author )
68
Intervi ew “Language and etiquettes was and still is a very essential part of the culture of Lucknow .It is what sets the people of Lucknow apart from everyone else. People may come and go , things may change , but the character of the place remains and should be preserved.
“Language and Etiquettes was and still is a very essential part of the culture of Lucknow” Fig 7.26 Adnan Abdul Waliq , Firangi Mahal Resident ( Author )
The way Lakhnavi Urdu is spoke is very different from normal Urdu, Arabic or Persian there is a melodious tone to it which is not present in the other languages . Today there is hardly any one who can teach Lakhnavi Urdu and those who do most of them do not know the right pronunciations etc. . They may have the written knowledge but to speak it the correct way is the most important. One can learn the right way to speak Urdu when he or she hears it . It is
69
true for any language . The essence of a language comes from the way it is spoken. Those who have learned in the presence of great historians or learned men are generally the ones who have the right knowledge. Take for example these boys, there is a certain way they speak and behave when they encounter new people . They do it because they have been brought up with it and have heard it all their life. When the British came to Lucknow they brought their own culture with them. Lakhnavi culture was at its peak when they came. Slowly over time the people started adapting to the new Culture and moved away from their own and Lakhnavi Urdu began to see its fall. There is a need to educate people about their culture, their language which will help in retaining the idea of the place. Also those who know about their culture should not shy away from speaking in front of someone who speak in English or other languages , they should be proud of what they know. The French are extremely proud of their culture and their language which is a reason why it is has its standing today in the world .”
“There is a need to
Educate
people about their Culture, their
Language” 70
Par ikh a n a It is located in the Qaiserbagh Palace Complex built by Wajid Ali Shah (1847-1856). It was designed as a hostel of dance and music. Here Courtesans lived, learnt and rehearsed their skills which included Kathak, thumri, ghazals and nazms. Here girls were also trained to refine their manners and etiquettes. Wajid ali Shah also initiated several festivals with exclusive fairs for ladies. The first Urdu play was written and performed in the court of Wajid Ali Shah. Today the Pari khana houses the Folk art Museum which houses several artefacts, photographs
Fig 7.27 Location Parikhana ( Snazzy maps ,Author )
and paintings.
Fig 7.28 PariKhana ( Vipul Varshnay ,Redrawn author )
71
Fig 7.29 PariKhana - TODAY ( Author )
The L an ka The Lanka was also a part of the Qaiserbagh palace complex. It was a combination of two large pavilion like structures connected together by a bridge like structure located next to the safed baradari. It served as a massive auditorium for performances . It was demolished by the British and in its place stands the Amir-ud-Daula Library.
Fig 7.30 Location The Lanka ( Snazzy maps ,Author )
Fig 7.31 The Lanka ( Getty Museum )
Fig 7.32 The Lanka ( Getty Museum ) 72
Ri fa -E-Aam Club The building was constructed in 1860 by the then Maharaja of Mahmudabad . It was set up in retaliation to British only clubs set up by the British in the city. It was the hub of political & cultural activity for people from all walks of life. It is where Progressive Writers’ Association was formed in 1936 , which went on to revolutionize literary writings. The Lucknow Pact of 1916 , between The Indian National Congress and Muslim League was signed in this building. Today the building works as a dump yard. Fig 7.33 Location Rifa-e-aam Club ( Snazzy maps ,Author )
Fig 7.34 Rifa-e-Aam Club ( Author )
73
Fig 7.35 Rifa-e-Aam Club ( scroll.in )
Ma rris Co lle g e /Bh at k h a n d e It is also located in the Qaiserbagh Palace Complex built by Wajid Ali Shah (1847-1856) and is a part of the Pari Khana complex. The Bhatkhande was set up as a music institute . It imparts education in various fields of music and differnt classical dance forms .It gives degrees for the same adn is regarded as a deemend universities . It is one place where anyone who wishes to learn dance or music as higher education in the city goes. Fig 7.36 Location Bhatkhande ( Snazzy maps ,Author )
Fig 7.37 The Bhatkhande ( Collegedunia.com )
Fig 7.38 The Bhatkhande ( Google Images ) 74
Da nish Ma h a l Founded in 1939, Danish Mahal is an old Urdu Book Store in Aminabad in Lucknow and attracts particularly those interested in Urdu Literature. There was no writer, critic, poet or scholar who did not visit Danish Mahal . “Danish Mahal is an institution, a cultural centre for all who love Urdu and its literature. Long may it continue to remain so!”(Russell , 1965). The Urdu bookstores of awadh were the breeding grounds of Urdu journalism, alive in UP at least till the ‘80s.(Mishra, 1998) It holds weekly literary meets called the Bazme-Danishwaran and the Shaam-e-Awadh meets.
Fig 7.40 Danish Mahal Interior ( Lucknow Observer )
75
Fig 7.39 Location Danish Mahal ( Snazzy maps ,Author )
Fig 7.41 Danish Mahal ( anindianmuslim.com )
Ra m Ad van i Book s tore A part of the Mayfair Building in Hazratganj, The Ram Advani Bookstore est. 1948 has drawn celebrated writers and scholars, and book lovers to its doors. The store had curated books in English, especially rare ones , If one wanted to know about Lucknow , the bookstore was the place to go. It was a hub for scholars ,academicians and their likes . “Ram symbolises Lucknow in letter and spirit and is a happy reminder of the precious tehzeeb that Lucknow is known for”.(Lucknow Observer, 2014) The store shut after Ram Advani Passed.
Fig 7.43 Ram Advani Booksellers- Interior ( indiatoday.in )
Fig 7.42 Location Ram Advani Bookstore ( Snazzy maps ,Author )
Fig 7.44 Ram Advani Booksellers ( scroll.in ) 76
L a lit Kala Aca d e my The academy is located in the historical structure of the Lal Baradari which use to be the coronation room of the palace. It was established on 8th February, 1962 under the Department of Culture, Govt. of Uttar Pradesh as a fully funded autonomous body.
Fig 7.45 Location Lal Baradari ( Snazzy maps ,Author )
Fig 7.46 Lal Baradari ( flickr.com )
77
Fig 7.47 Lal Baradari ( George H Shepard )
San g eet N at a k Aca d e my The academy, set up in November 1963 under the Ministry of Education, kicked off with lofty objectives and ideals of promoting, propagating and preserving the rich dramatic and musical tradition of the state. The academy which is neither a teaching nor a performing body, has contributed least towards promoting or sponsoring talent
Fig 7.48 Location Sangeet Natak Academy ( Snazzy maps ,Author )
Fig 7.49 Sangeet Natak Academy ( Jagran )
Fig 7.50 Sangeet Natak Academy ( Google Images ) 78
Bha rten d u Nat ya Ac a d e my The Bhartendu Academy of Dramatic Arts is an autonomous theatre-training institute under the Ministry of Culture, Uttar Pradesh , 1975 aiming to impart professional training in various aspects of theatre. It provides different types of courses and diploma programs aimed at honing the skill, persona, diction, and overall gumption of its students Core objective of Academy is to impart profound training in theatre.
Fig 7.51 Location Bhartendu Natya Academy ( Snazzy maps ,Author )
Fig 7.52 Bhartendu Academy ( bnalko.com )
79
Fig 7.53 Bhartendu Academy ( patrika.com )
8 URDU IN THE P R E S E N T DAY
There have been a few initiatives by the government to promote Urdu in the country. With large funds being allocated for the promotion of Urdu and the government recognising its importance .There hasn’t been much success in achieving their objective.
82
Governme nt Sc hem es The following are the schemes at the centre and state level:
The National Council for Promotion of Urdu Language
The broad goals of the Council are as under:-
(NCPUL) is an autonomous body under the Ministry of Human Resource Development (HRD), Department
1) To promote, develop and propagate Urdu language.
of Secondary and Higher Education, Government of
2) To take action for making available in Urdu language,
India. Set up to promote, develop and propagate Urdu
the knowledge of scientific and technological
language, Council started its operation in Delhi on April
development as well as knowledge of ideas evolved in
1, 1996. In its capacity as the National Nodal Agency
the modern context.
for the promotion of the Urdu language NCPUL is
3) To advise the Government of India on issues
the principal coordinating and monitoring authority
connected with Urdu language and having bearing on
for promotion of Urdu language and Urdu education.
education as may be referred to it.
(www.urducouncil.nic.in)
4) To undertake any other activity for the promotion of
Grant Received from the Govt : 6200 Lakhs
Urdu language as may be deemed fit by the Council. (urducouncil.nic.in)
83
Bulk purchase of books
Calligraphy and Graphic design Centres
Publication of manuscripts.
Support to organizations for select Urdu promotion Activities.
Establishment of computer Applications, business accounting and multilingual dtp centres (caba-mdtp) Technical eduation
Urdu press promotion
Grant-in-aid Urdu
Distance education (Urdu)
Book promotion
Ac t iv it ie s Academic projects / collaboration (In house)
Publication of books & periodicals (In house)
Promotion of arabic/persian
Vocational course
Workshop Capacity building of Urdu working journalists
Production & telecast of Urdu duniya on tv
Fig 8.1 NCPUL Activities Diagram ( Author )
84
The Akademi works for the benefit of the Urdu
The broad goals of the Academy are as under:-
knowing public through its schemes such as giving scholarships to students form class VI to the Ph.D.
1. Progress, development and dissemination of Urdu
level; to reprint the classical books of merit in Urdu; to
language and literature.
give financial aid to the old and the needy Urdu poets,
2 . Publication of children’s literature related to children
writers, journalists and calligraphers; to hold seminars
in Urdu.
and symposia on the current topics concerning
3. To edit and publish ancient and rare texts of Urdu.
promotion of Urdu language and its literature.
4.Financial Assistance to libraries and reading rooms
(upurduakademi.org)
for the purchase of magazines and books.
Budget for the year 2018-19 : Rs. 10,37,48,000
5.Scholarship to students studying in Urdu. 6.Awards on books by writers and poets. 7. Financial assistance for publication of manuscripts of writers and poets of the state. 8.To make the government aware of complaints received related to Urdu language.(upurduakademi.org)
Inviting eminent Urdu writers, poets and other scholars for lectures, organizing seminars, symposia and cultural events.
85
Academic Seminars and Mushayars
Urdu Coaching School
Urdu Computer Centre
Academy Kitabat School
Quarterly ‘Academy and monthly’ Khabarnama ‘ Central Urdu Library:
Ac t iv it ie s The Financial Assistance Academy to the registered libraries / reading libraries of the state
Monthly financial assistance is provided to the needy, old, disabled Urdu writers / poets, journalists
Financial assistance on publication of manuscripts
Publication of books
Scholarships to Urdu Students
Awards on Urdu books
Fig 8.2 UPUA Activities Diagram ( Author )
86
Govt.
Govt.
Private Festival
Private Festival
Mukhatib
Wa j i d Ali Shah Festival
Govt.
Mahindra Sanatkada Festival
Uttar Pradesh Urdu Akademi
Govt.
Bhatkhande
Govt.
Department of Linguistics , Lucknow University
TYPE
The following matrix has been compiled to gained a better understanding of the Institutions catering to Urdu in present day L formed or old , the number of people working for them and whether it caters to a large set of people or a niche crowd . Youth p to understand which institutions have been successful in creating awareness and have generated an interest around Urdu in study will help in further program development. Maulana Azad National Urdu University , Satellite Campus
Khwaja Moinuddin Chisti Urdu , A r a b i , Fa r s i University , Lucknow
Ins titution Analysis
NGO
SCALE
YEARS ACTIVE
WORKING MEMBERS NO . PEOPLE C AT E R I N G TO V O LU N TA R Y YO U T H PA R T I C I PAT I O N OTHER C U LT U R A L ACTIVITIES
S U C C E S S R AT E at creating awareness
Fig 8.3 Institution A
NGO
NGO
NGO
NGO
Heritage Institute of Languages
Rumi Foundation
NGO
AIIS , Urdu Language Program
Ilm o hunar
NGO
Baradari -House of Arts and Crafts
NGO
Lucknow Society
NGO
Sanatkada
Bewajha Cafe
NGO
The Writers Hub
The Poetry Club
Lucknow. The parameters selected have been done to gauge what kind of institutions exist i.e. whether they are government run or privately owned , are they newly participation is also essential since its them who will carry forward the language and culture to the next generations. The last parameter is of Success rate which is the masses basis the kind of activities they engage in for the cause of Urdu and awareness among people of the city of its existence. The understanding from this
NGO
Analysis ( Author ) 88
Inferen ce From the analysis of the various institutions promoting Urdu , the following observations have been derived:
1) The Government institutions have more infrastructure and are older as opposed to the newer private festivals and NGOs with less or no infrastructure .
2) Government institutions have been less successful in promoting Urdu and creating awareness as compared to private festivals and NGOs promoting the Lucknowi Culture.
3) Working members are less throughout.
4) Places with voluntary youth participation have seemed to achieve more success.
5) Institutions with other cultural activities apart from just one way teaching of Urdu , are more successful.
89
91
9
INTERVENTION
92
Pro gra m s
The programs evolved have been done keeping in mind that Urdu learning and propagation is not independent of the o
public nature to engage the people with the space first and then be exposed to Urdu , music and dance. Such that it does of the city, eventually /indirectly getting exposed to Urdu.
RECORDING ROOMS
LEARNING SPACES
EDITING ROOMS
MUSIC AND DANCE
PUBLISHING
GHAZALS
PRACTICE SPACES
PRACTICE SPACES
UR
THUMRI
INDIAN CLASSICAL
PRINTING PRESS INTRUMENTS KATHAK
LEARNING SPACES
Fig 9.1 Program D
other cultural activities associated to it such as Music , Dance and Dastangoi(Storytelling) . The main programs are of a
s not become a place where one comes exclusively to learn Urdu , but to learn and get exposed to the cultural landscape
THEATRE
GALLERY
INTERACTIVE CHILDRENS PARK AUDI
LIBRARY PERFORMANCE SPACES
ARCHIVAL
FLEXIBLE OPEN SPACE
CALLIGRAPHY
FESTIVALS
SHOPS
ASSOCIATION /CLUB ROOMS
RDU
FETE
WORKSHOP SPACES
COMMON AND PUBLIC FUNCTIONS
FOOD PARK
COLLABORATION SPACES
WRITERS CORNER
BOOKSTORE
ADMIN
DISCUSSION SPACES
DIGITAL CELL
RECREATION SPACES
Diagram ( Author )
94
Pote nti a l Si te s The site have been selected based on: - Connectivity - Busy nodes - Proximity to historically important sites.
1
2
3
Fig 9.2 Site Location ( Apple Maps )
95
Si te 1 - Hu s s a i n a b a d This site is in the most historically known area of Lucknow. It has the Rumi darwaza and Bada Imambara on one side and the Picture gallery , Clock tower and Chota Imambara on the other. It is on a path which is frequented by people from all walks of life and tourists as well. Area - 10,550 +16,300 sq.m approx
Fig 9.3 Site 1 Location plan ( Apple maps ,Author )
Fig 9.4 (Top) Site 1 , beside clock tower ( Author ) Fig 9.5 (Bottom) Site 1 ,opposite clock tower ( Author )
96
Si te 2 - Ch owk Un d e rg ro u n d Pa r k i n g This site is in close proximity to Site 1. The site has works as an underground parking for chowk. It had the Bada Imambara on one side and the chowk stadium on the other. Area - 10,700 sq.m approx
Fig 9.6 Site 2 Location plan ( Apple maps ,Author )
Fig 9.7 (Top-Left) Site 2 , Looking toward Bada Imambara ( Author ) Fig 9.8 (Top-Right) Site 2 , Parking Entrance ( Author ) Fig 9.9 (Bottom) Site 2 , Looking toward Bada Imambara ( Author )
97
Si te 3 - Ch a ra k Ch a ura ha Located at an extremely busy node , the site has the Medical college on one side and chowk, old city on the other. It is like a junction between the new and old city. Area - 12,750 sq.m approx
Fig 9.10 Site 1 Location plan ( Apple maps ,Author )
Fig 9.11 (Top-Left) Site 3 , Charak Churaha ( Author ) Fig 9.12 (Top-Right) Site 3 ( Author ) Fig 9.13 (Bottom) Charak Churaha ( Author ) 98
Si te 1 & 2
1 1
2
SITE OUTLINE Site
ROAD HIERARCHY Primary Secondary Tertiary
99
LAND USE Historical
NODES Busy Nodes
Medical College Commercial Mixed Use Residential
100
Si te 3
3
SITE OUTLINE Site
ROAD HIERARCHY Primary Secondary Tertiary
101
LAND USE Medical College
NODES Busy Nodes
Commercial Mixed Use Residential
102
APPENDIX
LIST OF FIGURES 1 . Id e nt i t y of C iti es Fig 1.1 Fig 1.2 Fig 1.3 Fig 1.4 Fig 1.5
Urban Cardiograms ( Atelier Reza Aliabadi ) https://www.behance.net/gallery/68134019/Urban-Cardiogram Cardiographs Lucknow ( Author ) Nawabs of Lucknow ( Lucknow Then and Now , Author ) Rumi Darwaza ( Savad,Author ) https://www.instagram.com/p/BvHZDyhDUeH/ Asifi Mosque ( Nishith Kapadia,Author )
2 . C ol l e c t i ve Me m o r y a nd the Idea of Place Fig 2.1 Fig 2.2 Fig 2.3 Fig 2.4 Fig 2.5 Fig 2.6
Lucknow Collage ( Author ) The Nawabi Court , watching Nautch ( Lucknow Then and Now , Author ) Muharram at the Nawabi Court ( Lucknow Then and Now , Author ) Tawaif in Lucknow ( flickr.com ) http://bit.ly/nautchgirl Lucknow ,1780 ( Lucknow Then and Now ) Collective Memory Survey ( Author )
3 . C u l t u re an d G lo ba li s atio n Fig 3.1 Fig 3.2 Fig 3.3
Gentrified Old City Lucknow ( Author ) Gentrified Old City Lucknow ( Author ) Globalisation Diagram( Author )
4. C how k , T h e Old Ci ty Fig 4.1 Fig 4.2 Fig 4.3 Fig 4.4 Fig 4.5 Fig 4.6 Fig 4.7 Fig 4.8 Fig 4.9 Fig 4.10 Fig 4.11 105
Chowk ( Author ) Chowk Chauraha ( Author ) Lucknow extent ( Snazzy maps , Author ) Location plan Chowk ( Snazzy maps ,Author ) Chowk extent ( Snazzy maps ,Author) Chowk Introduction ( Author ) Chowk Diagram ( Author ) Chowk House ( Author ) Building in Chowk ( Author ) Building in Chowk ( Author) Chowk old Cultural places ( Author )
Fig 4.12 Chowk present Cultural places ( Author )
5 . La n g u ag e and Cu ltu re Fig 5.1
Greeting in different languages ( Shutterstock ) https://www.shutterstock.com/image-vector/people-say-hi-hello-on-different-1456013504
6. U rdu i n Lu c k now Fig 6.1 Fig 6.2
Urdu Speakers in India ( Census,2011 ) Urdu Ranking in India ( Census,2011 )
7. Cas e St u d i e s Fig 7.1 Fig 7.2 Fig 7.3 Fig 7.4 Fig 7.5 Fig 7.6 Fig 7.7 Fig 7.8 Fig 7.9 Fig 7.10 Fig 7.11 Fig 7.12 Fig 7.13 Fig 7.14 Fig 7.15 Fig 7.16 Fig 7.17 Fig 7.18 Fig 7.19 Fig 7.20 Fig 7.21 Fig 7.22 Fig 7.23 Fig 7.24 Fig 7.25
Location map of Firangi Mahal in Lucknow ( Snazzy maps,Author ) Location Plan of Firangi Mahal in Chowk ( Snazzy maps,Author ) Firangi Mahal Mohalla site plan ( Apple maps,Author ) Firangi Mahal Gate ( Author ) Opposite Firangi Mahal Gate ( Author ) Firangi Mahal ,Access ( Apple maps, Author ) Phool wali Gali ( Author ) Victoria Street ( Author ) Firangi Mahal ,Access ( Apple maps, Author ) Street leading to Firangi Mahal , top view ( Author ) Street leading to Firangi Mahal ( Author ) Firangi Mahal Mohalla Plan ( Neeta Das , Redrawn Author ) Firangi Mahal Entry from Street ( Author ) Firangi Mahal Entry ( Author ) Firangi Mahal Mohalla ( Author ) Firangi Mahal Mohalla ( Author ) Ground Floor Plan ,Firangi Mahal ( Author ) First Floor Plan ,Firangi Mahal ( Author ) Section AA’ ,Firangi Mahal ( Author ) Section BB’ ,Firangi Mahal ( Author ) Firangi Mahal Interior ( Author ) Tile Wali Masjid ( Lucknow, The city of heritage and Culture ,Redrawn author ) Qaiserbagh Palace Miniature painting ( Lucknow Then and Now ) Exploded Axonometric ,Firangi Mahal ( Author ) Khilafat Movement Corrsepondence ( Author ) 106
Fig 7.26 Fig 7.27 Fig 7.28 Fig 7.29 Fig 7.30 Fig 7.31 Fig 7.32 Fig 7.33 Fig 7.34 Fig 7.35 Fig 7.37 Fig 7.36 Fig 7.38 Fig 7.40 Fig 7.39 Fig 7.41 Fig 7.42 Fig 7.43 Fig 7.44 Fig 7.46 Fig 7.45 Fig 7.47 Fig 7.48 Fig 7.49 Fig 7.50 Fig 7.51 107
Adnan Abdul Waliq , Firangi Mahal Resident ( Author ) Location Parikhana ( Snazzy maps ,Author ) PariKhana ( Vipul Varshnay ,Redrawn author ) PariKhana - TODAY ( Author ) Location The Lanka ( Snazzy maps ,Author ) The Lanka ( Getty Museum ) http://www.getty.edu/art/collection/objects/138803/unknown-maker-the-lanka-in-the-kaiserbagh-lucknow-englishabout-1863-1887/ The Lanka ( Getty Museum ) http://www.getty.edu/art/collection/objects/138784/unknown-maker-the-lanka-in-the-kaiserbagh-lucknow-englishabout-1863-1887/?dz=0.5000,0.3976,0.70 Location Rifa-e-aam Club ( Snazzy maps ,Author ) Rifa-e-Aam Club ( Author ) Rifa-e-Aam Club ( Scroll.in ) https://scroll.in/article/803027/a-century-on-the-site-of-the-historic-lucknow-pact-is-in-ruins The Bhatkhande ( Collegedunia.com ) http://bit.ly/Bhatkhande Location Bhatkhande ( Snazzy maps ,Author ) The Bhatkhande ( Google Images ) http://bit.ly/bhatentrance Danish Mahal Interior ( Lucknow Observer ) https://lucknowobserver.com/danish-mahal-palace-of-wisdom/ Location Danish Mahal ( Snazzy maps ,Author ) Danish Mahal ( anindianmuslim.com ) http://www.anindianmuslim.com/2009/09/danish-mahal-urdu-bookshop-in-lucknow.html Location Ram Advani Bookstore ( Snazzy maps ,Author ) Ram Advani Booksellers- Interior ( indiatoday.in ) https://www.indiatoday.in/travel/experiences/story/6-independent-bookstores-all-bibliophiles-need-to-travelfor-315286-2016-03-29 Ram Advani Booksellers ( scroll.in ) https://scroll.in/article/804980/ram-advani-s-bookshop-was-a-reminder-of-the-courtesy-and-civility-of-lucknow-asit-once-used-to-be Lal Baradari ( flickr.com ) https://www.flickr.com/photos/28742607@N02/7175497818 Location Lal Baradari ( Snazzy maps ,Author ) Lal Baradari ( George H Shepard ) http://wwwgeorgeherbertsheperdlko.blogspot.com/2015/10/lal-baradari-bhawan-under-repair.html Location Sangeet Natak Academy ( Snazzy maps ,Author ) Sangeet Natak Academy ( Jagran) https://www.jagran.com/uttar-pradesh/lucknow-city-up-government-appoints-chairman-on-sna-and-bna-18141936. html Sangeet Natak Academy ( Google Images ) http://bit.ly/sangeetnatak Location Bhartendu Natya Academy ( Snazzy maps ,Author )
8. U rdu i n t h e Pres ent D ay Fig 8.1 Fig 8.2 Fig 8.3
NCPUL Activities Diagram ( Author ) UPUA Activities Diagram ( Author ) Institution Analysis ( Author )
9 . I nte r ve nt i o n Fig 9.1 Fig 9.2 Fig 9.3 Fig 9.4 Fig 9.5 Fig 9.6 Fig 9.7 Fig 9.8 Fig 9.9 Fig 9.10 Fig 9.11 Fig 9.12 Fig 9.13
Program Diagram ( Author ) Site Location ( Apple Maps ) Site 1, Location plan ( Apple maps ,Author ) Site 1, Beside clock tower ( Author ) Site 1, Opposite clock tower ( Author ) Site 2, Location plan ( Apple maps ,Author ) Site 2, Looking toward Bada Imambara ( Author ) Site 2, Parking Entrance ( Author ) Site 2, Looking toward Bada Imambara ( Author ) Site 1, Location plan ( Apple maps ,Author ) Site 3, Charak Churaha ( Author ) Site 3 ( Author ) Charak Churaha ( Author )
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2 . C o l l e c t i ve Me m o r y a nd the Idea of Place - Rossi, & Eisenman. (1982). The Architecture of the City , pg. 130 .Cambridge: The MIT press. - Othman, S., Nishimura, Y., & Kubota, A. (2013). Memory Association in Place Making: A review, pg. 555, Retrieved August 23rd 2019 from https://www.sciencedirect.com/science/article/pii/S1877042813025111. - Lynch, K. (1981). A Theory of Good City Form, pg. 131. Cambridge, MA: MIT Press. - Singh, B. (2018). Lucknow: Culture, Place, Branding and Activism, pg. 1 . Ghaziabad, UP, India: Copal Publishing Group.
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T he si s - Tereza Kuldova (2009) , Networks That Make A Difference The Production Of Social Cohesion In Lucknow, North India (University Of Oslo) - Prerna Jain (2009) , Revitalization Of Walled City, Jaipur (Department Of Architecture And Planning Indian Institute Of Technology Roorkee) - Mamta Prakash-Dutta (1999) , Old Markets, New Ideas Revitalization For Aminabad, Lucknow. Old Markets, New Ideas Revitalization For Aminabad, Lucknow. (MIT) - Shraddha Sejpal (1982) , Theory And City Form: The Case Of Ahmedabad (MIT) - Khushboo Asrani (2015) , Collective Memory And Community (KRVIA) - Ginella George , Collective Memory : Revealing Perceptions Of Heritage (KRVIA) - Pooja Gadhiya (2016) , Building With Past (KRVIA) - Alay Thakrar (2018) , Preserving Sense Of Place (KRVIA) - Deeksha Nathani (2016) , Land Language Identity (KRVIA)
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DESIGN DISSERTATION 2019-2020 KAMLA RAHEJA VIDYANIDHI INSTITUTE FOR ARCHITECTURE AND ENVIRONMENTAL STUDIES