Dastan E Awadh

Awadh is synonymous in history with its eventful nawabi reign that lasted for over a century. Awadh’s dynasty was founded in a humble habitat on the banks of the River Saryu near Ayodhya. The place was named Faizabad and grew to become the political capital and a renowned centre of culture and prosperity under its successive nawabs. Faizabad’s tryst with its royalty lasted for over half a century before passing the baton to Lucknow, which became the new capital of Awadh. The new first city shed its old husk to adorn a fresh one. The praxis, customs, etiquettes, poetry, art and craft that its royalty fashioned remain alive to this day.

Awadh is synonymous in history with its eventful nawabi reign that lasted for over a century. Awadh's dynasty was founded in a humble habitat on the banks of the River Saryu near Ayodhya. The place was named Faizabad and grew to become the political capital and a renowned centre of culture and prosperity under its successive nawabs. Faizabad's tryst with its royalty lasted for over half a century before passing the baton to Lucknow, which became the new capital of Awadh. The new first city shed its old husk to adorn a fresh one. The praxis, customs, etiquettes, poetry, art and craft that its royalty fashioned remain alive to this day.

In 1528 the Mughal Sultanate conquered and formally incorporated Awadh as one of its constituent provinces. With the decline of Mughal power the nawab-vazirs of Awadh began to assert their independence. After the East India Company appropriated half of Awadh as 'indenmity', the then nawab, Asaf'ud Daulah, moved his capital to Lucknow in 1775. A move that resulted in the growth of the city and its distinctive culture known as'Lakhnavi tehzeeb'. Since then, nawabi Lucknow has undergone enormous changes. The refinement of 'pehle aap' has all but disappeared. Originally built to support a hundred thousand people, amid palaces, gardens and orchards, the city now staggers under the burden of fifty times that number. Its unchecked growth and collapsed civic amenities are slowly draining the life and beauty of this once vibrant city. The rich and flamboyant culture has faded amidst the decay that has eaten into the fabric of the city and the corruption and treachery that permeate the government. In separate pieces William Dalrymple and Barry Bearak trace the decline of Lucknow---the city, its architecture, people, politics, governance---and the sad end of the havelis and their once grandiose occupants. The elegiac Marsia tradition of the Shias strives to be heard over angry chants of 'Hulla Bol' of political rallies in Mrinal Pande's account of her visit to the city. And, in his hyperbolic saga of seven generations of the fictional Anglo-Indian Trotter family, I. Allan Sealy meanders through two hundred years of Lucknow's chequered history. However, despite the apparent disintegration, Lucknow's ineffable spirit can still be found---in the tantalizing flavours of Lakhnavi cuisine; the delicate artistry of chikankari; the legendary courtesans and the defiant voice of the rekhti; the melodious notes of the ghazaI and the thumri ... Engaging and thoughtful, Shaam-e-Awadh: Writings on Lucknow celebrates the unique character of this city of carnivals and calamities.

Contributed articles on the cultural tapestry of Lucknow city.

This Study Explodes The Myth, Created By Western Historians, Of The Nawabs Of Awadh Being Decadent And Effete. The Author Argues That The Regime Of The Nawabs Was Liberal And Gave Full Rein To The Indigenous Tradition Of Communal Amity And Folk Culture. Based On Meticulous Research, Including Oral Traditions, This Book Is A Noteworthy Contribution To The Field Of Awadh History.

Study on Indar sabhā, 19th century Urdu drama; includes text.

In late nineteenth-century South Asia, the arrival of print fostered a dynamic and interactive literary culture. There, within the pages of Urdu-language periodicals and newspapers, readers found a public sphere that not only catered to their interests but encouraged their reactions to featured content. Cosmopolitan Dreams brings this culture to light, showing how literature became a site in which modern daily life could be portrayed and satirized, the protocols of modernity challenged, and new futures imagined. Drawing on never-before-translated Urdu fiction and prose and focusing on the novel and satire, Jennifer Dubrow shows that modern Urdu literature was defined by its practice of self-critique and parody. Urdu writers resisted the cultural models offered by colonialism, creating instead a global community of imagination in which literary models could freely circulate and be readapted, mixed, and drawn upon to develop alternative lines of thinking. Highlighting the participation of readers and writers from diverse social and religious backgrounds, the book reveals an Urdu cosmopolis where lively debates thrived in newspapers, literary journals, and letters to the editor, shedding fresh light on the role of readers in shaping vernacular literary culture. Arguing against current understandings of Urdu as an exclusively Muslim language, Dubrow demonstrates that in the late nineteenth century, Urdu was a cosmopolitan language spoken by a transregional, transnational community that eschewed identities of religion, caste, and class. The Urdu cosmopolis pictured here was soon fractured by the forces of nationalism and communalism. Even so, Dubrow is able to establish the persistence of Urdu cosmopolitanism into the present and shows that Urdu’s strong tradition as a language of secular, critical modernity did not end in the late nineteenth century but continues to flourish in film, television, and on line. In lucid prose, Dubrow makes the dynamic world of colonial Urdu print culture come to life in a way that will interest scholars of modern Asian literatures, South Asian literature and history, cosmopolitanism, and the history of print culture.