Reconstructing through Collective Memory|| Undergraduate Thesis|| Research ||2019-20

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

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ET

IQ

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TT

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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

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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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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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