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Heritage buildings in Coimbatore get a makeover

Heritage buildings in Coimbatore get a makeover

Time of India17 hours ago
Coimbatore: Set up by the British in 1853, the Governor's Bungalow, a heritage building behind the highways office on Trichy Road in the city, was in a dilapidated state until recently.
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None would have called it an iconic building. Today, it is being restored to its past glory at a cost of Rs10.25 crore.
Another heritage building that houses CCMA Govt Girls Higher Secondary School on Raja Street in the city is also getting a facelift at a cost of Rs7.60 crore.
Both the British-era buildings are being renovated by the Heritage Wing of the Public Works Department (PWD) by preserving their original architectural style by employing century-old construction techniques.
Both buildings come with the Madras terrace roof consisting of brick, lime mortar layers supported by wooden rafters and steel beams. Teak wood is used for doors, windows and steps.
"The design features 2.5ft thick walls for temperature control, ceilings at a minimum height of 15ft and 10ft tall doors and windows for natural light and ventilation. Lime mortar binds the bricks and stones, enhancing durability and weather resistance," a PWD official said.
The Governor's Bungalow was initially used by a landlord from Sulur as a rest house. Impressed by its architecture and location near Valankulam, Sir Arthur Lawley, then Governor of the Madras Presidency, stayed there during his visits to the region with the landlord's consent.
The building was finally occupied by the Forest department until shifting to new premises in 2011. The record room remained there until 2013, and the building was vacated completely in 2016.
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Since then, it has been unused.
"Over time, the building suffered severe damage. The Madras terrace roof lost strength, and wooden rafters decayed due to dampness. The ground floor roof partially collapsed. We are restoring the structure to its original form, strength and resilience," the official said.
Constructed using locally sourced red bricks and stones, with steel imported from London, the heritage building that houses the school had structural issues such as seepage and crack.
Its windows and doors were too not in proper use, the official said.
"We completely replaced the roof, and the windows and doors were replaced with teak wood. The restoration involved traditional techniques, including Mughal-style smooth lime plaster and heritage-patterned tile flooring," he said.
According to a school education department official, the heritage school building remains a symbol of Coimbatore's contribution to women's education.
Though the exact year of construction is unknown, it once housed the Coimbatore Collector's office administrative building and a court. The institution began as a female normal school in January 1885, was upgraded to a high school in 1894, and later underwent several transformations before becoming a govt higher secondary school in 1978.
The PWD official said the restoration of both buildings was expected to be completed within a month. "Now, the final finishing work is in progress."
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Independence Day 2025: Not just India, these 5 nations also celebrate Independence Day on August 15
Independence Day 2025: Not just India, these 5 nations also celebrate Independence Day on August 15

Time of India

time3 hours ago

  • Time of India

Independence Day 2025: Not just India, these 5 nations also celebrate Independence Day on August 15

Independence Day 2025: India will mark its 79th Independence Day on August 15, 2025, a date that holds immense importance for every Indian. This day commemorates the historic moment in 1947 when India finally broke free from over 200 years of British colonial rule. After decades of struggle, sacrifices, and resilience, the nation's freedom fighters achieved their dream of a free India. The first Independence Day was celebrated with the unfurling of the tricolour flag, patriotic songs, and a renewed spirit of unity. Today, the same traditions continue – with flag-hoisting ceremonies, cultural programmes, and heartfelt tributes to the heroes who made freedom possible. Why August 15 Is a Date of Global Freedom Interestingly, August 15 is not only significant for India. Many countries celebrate Independence Day on August 15, each with its own history and traditions. In 2025, along with India, five other nations will observe their freedom anniversaries on this date. 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The day is a reminder of Bahrain's journey toward self-determination, celebrated quietly but with pride in its national archives. 4. Republic of the Congo: A Celebration of African Pride The Republic of the Congo, often called Congo-Brazzaville to distinguish it from its neighbour, the Democratic Republic of the Congo, celebrates its independence from France on August 15, 1960. This day, known as Congolese National Day, is filled with parades, music, and community gatherings in the capital, Brazzaville, and beyond. It reflects the broader wave of African decolonisation in the 1960s, with the Republic of the Congo standing proud as a symbol of African resilience and identity. The celebrations highlight the nation's cultural richness and its commitment to progress. 5. Liechtenstein: National Day with a Royal Twist In the tiny European principality of Liechtenstein, August 15 is celebrated as National Day, a unique blend of national pride and cultural tradition. 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India's Independence Fight: When Bengali gym bros flexed muscles against the British
India's Independence Fight: When Bengali gym bros flexed muscles against the British

Time of India

time8 hours ago

  • Time of India

India's Independence Fight: When Bengali gym bros flexed muscles against the British

During colonialism, the British called some of the communities in India as "martial races" while most others they stereotyped as lazy and effete. "A low-lying people in a low-lying land". So ran a favourite British sneer at Bengalis about the turn of the century; to which a high official added: "with the intellect of a Greek and the grit of a rabbit"," wrote historian John Rosselli. The Bengalis, however, overturned the stereotype of a lazy and weak-bodied oriental at a great cost to the British. "From the mid-nineteenth century to the 1930s the Bengali Hindu élite, a group which had developed in a symbiotic relation to British rule, made the stereotype its own," Rosselli wrote. "It strove to overcome its supposed degeneracy through the pursuit of physical culture. In this it reacted in some ways like other nationalist élite groups in India, China and Europe, which sought in physical culture and martial arts redress for what they experienced as humiliation." 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That movement, called Anushilan Samiti , was one of India's first violent anti-colonial movements. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like The Device That's Changing The Game For Smokers iQuit Shop Now Undo Also Read: Narco-colonialism: How Britain exploited Indians for its drug trade with China Anushilan Samiti: From akhadas to armed resistance Live Events The story of India's struggle for independence is often framed around non-violence, constitutional reform and mass movements. Yet, beneath this mainstream narrative existed an undercurrent of armed resistance, defined by small but determined groups who believed that the colonial state could only be confronted with direct action. Anushilan Samiti -- a group that uniquely combined physical training, spiritual nationalism and political violence -- was among the earliest and most influential of these revolutionary organizations. The origins of Anushilan Samiti lie in a growing nationalist sentiment in Bengal at the turn of the 20th century. At a time when British colonial discourse emphasised the weakness of the Indian male, some Indian thinkers and leaders, particularly inspired by Swami Vivekananda , advocated a counter-narrative of physical strength and discipline. This ideological climate gave birth to the akhada movement -- local gymnasiums where young men were trained in indigenous forms of wrestling, stick-fighting, swordsmanship and later even Western-style boxing. These spaces were not just about building physical prowess. They became places where youth could be indoctrinated into a new form of nationalist masculinity. In Bengal, this took the form of clubs and secret societies that began to blur the lines between physical culture and political radicalism. The term Anushilan (meaning 'discipline' or 'practice') itself reflected this synthesis of body, mind and nation. Also Read: Before Trump, British used tariffs to kill Indian textile Anushilan Samiti was formally established in 1902 in Calcutta, under the initiative of Pramathanath Mitra, a barrister who believed that political freedom would have to be won through preparation, strength and sacrifice. He was supported by figures like Satish Chandra Basu and Sarala Devi Chaudhurani, who offered both ideological and logistical backing. These early years saw the Samiti operate as a semi-clandestine network, with new recruits taking oaths on the Bhagavad Gita , pledging to serve the nation above all else. The combination of Hindu philosophical revivalism and Western ideas of military discipline created a unique ideological mix: revolutionary action was framed as both a sacred duty and a nationalist necessity. Also Read: When Made-in-India engines alarmed the British From physical training to political violence The Partition of Bengal in 1905 by Lord Curzon acted as a catalyst. What had been a semi-cultural movement turned increasingly political and militant. A more radical wing of the Samiti emerged under the leadership of Barindra Kumar Ghosh (brother of Sri Aurobindo) and others, later becoming known as the Jugantar group. A parallel organisation, the Dhaka Anushilan Samiti , was founded by Pulin Behari Das and quickly expanded across eastern Bengal, amassing thousands of members. These groups began to undertake acts of political violence, often targeting British officials, informants and symbols of colonial authority. The philosophy was simple: "terror for terror", a strategic use of fear to counter British repression and shake the moral legitimacy of the empire. The assassination of British magistrates, the planting of bombs, and planned robberies to fund revolutionary activity became hallmarks of the Samiti's actions. The Alipore Bomb Case of 1908, in which young revolutionaries like Khudiram Bose and Prafulla Chaki attempted to kill a British judge, marked the first major confrontation between the British state and the Samiti. Although unsuccessful, the case exposed the extent of the underground revolutionary network and led to arrests, trials and executions. Also Read: After Jhansi ki Rani, another queen fought the British Tactics, surveillance and British response Over time, Anushilan Samiti developed into a sophisticated underground organisation, with covert communication, arms smuggling and connections to international anti-colonial networks. The Rodda arms heist of 1914, a successful theft of a massive arms shipment in Calcutta, highlighted the Samiti's capabilities. British intelligence responded by expanding the Special Branch, tightening the Defence of India Act (1915) and initiating widespread surveillance and suppression operations. However, the Samiti remained elusive. Leaders like Rash Behari Bose and Jatindranath Mukherjee (Bagha Jatin) kept the revolutionary flame alive, attempting to link domestic revolution with global geopolitical shifts, especially during World War I. These efforts included attempts to collaborate with Germany to launch a pan-Indian uprising, although ultimately these plans were foiled. By the 1920s, the revolutionary movement began to splinter under the dual pressures of British repression and the rise of Gandhian non-violence. Many Anushilan members joined mainstream politics, the Indian National Congress, or took part in leftist and Marxist movements. Others continued in smaller groups, contributing to later episodes of revolutionary action such as the Chittagong Armoury Raid (1930) led by Surya Sen, and the Kakori Conspiracy (1925) organised by the Hindustan Republican Association . The Anushilan Samiti officially disbanded by the late 1930s, but its legacy endured. It demonstrated that nationalism could take many forms, and that armed resistance, despite being controversial and often morally ambiguous, was a genuine part of India's anti-colonial imagination. The history of Anushilan Samiti complicates the popular narrative of India's independence struggle as solely peaceful and non-violent. Emerging from the humble yet politically charged space of akhadas and gymnasiums, it bridged the gap between cultural nationalism and militant resistance. While it failed to deliver a decisive blow to the British Empire, it played a vital role in shaping the emotional and ideological terrain of the Indian freedom movement by fostering a generation of youth who believed in sacrifice, secrecy and the sanctity of their nationalist cause. The legacy refuses to die The akhada culture of Kolkata, which fostered one of the first militant resistance movements against the British, refuses to die. In 2016, TOI reported on how one of the akharas associated with Anushilan Samiti -- Hatkhola Byayam Samity -- was still operating after it was set up more than a century ago. "At 106, it is the city's oldest gymnasium. Established by freedom fighters in 1910, it is still going strong," TOI reported. "Manohar Aich and many other legends would regularly work out there with kusti and mugur at the feet of mammoth-sized wall paintings of Lord Hanuman, the resident deity of the samity. The Mitra family of Hatkhola -- who owned quite a bit of property here -- donated the piece of land to freedom fighters Upendranath Bandyopadhyay and Pushpalal Chakraborty, who were associated with Anushilan Samity. Bandyopadhyay was also a co-accused with Barin Ghosh and Aurobindo Ghosh in the Alipore Bomb case." "The wooden maces that they used, the iron wall bar, donkaath for the classic donbaithak, leg press, bench press and pull-over -- all exist to this day at the samity and are used by pehelwans or byambirs as the members prefer to call themselves. The samity has 5,500 members aged between 20 and 70," said the TOI report.

Independence Day 2025: ‘Military village' Apshinge recalls living through war days with a mix of pride, anxiety
Independence Day 2025: ‘Military village' Apshinge recalls living through war days with a mix of pride, anxiety

Indian Express

time9 hours ago

  • Indian Express

Independence Day 2025: ‘Military village' Apshinge recalls living through war days with a mix of pride, anxiety

It was past midnight, but Divya could not sleep. She kept checking WhatsApp every 10 minutes. Finally, around 1 am, she saw what she had been waiting for – the 'last seen' status of her husband. '12.55 am,' it said. She sighed in relief and was fast asleep in a few minutes. Hundreds of kilometres away, at the border, her husband had opened WhatsApp and closed it almost immediately. It was enough to convey the message to his wife: that he was safe. This was when Operation Sindoor, India's military response to the Pahalgam terror attack, was at its peak. Unable to speak to each other, the soldier and his wife had come up with this little plan to update her about his well-being which she would promptly convey to his aged parents and three-year-old daughter. 'On days there were no updates, I was in deep worry, glued to the television screen for information,' she says. The family was one of the 30-35 others in the village who spent those days with mixed feelings: of anxiety, as each of these families had a member posted at the border, and pride at them having kept alive the tradition of the village. The very tradition that has earned it immense fame, respect and the name – Apshinge 'military village'. Long tradition of military service 'Since the time of Shivaji Maharaj, this village has contributed soldiers who have fought for the land's honour and even laid down their lives. Every household here has had a member who is or has been part of the military or paramilitary,' says Tushar Nikam, sarpanch of the village, as he proudly points to a memorial constructed by the British in commemoration of 46 soldiers from Apshinge village in Maharashtra's Satara 'who went to the Great War 1914-1919'. A little further, another memorial is dedicated to those who fought the post-Independence wars of 1965, 1971 and Kargil – the names numbering around 115. The village with a population of about 3,000 has about 250 serving and 500 retired soldiers at present. 'Many homes have only women and children as the man of the house is serving in the Army. The entire village gives them emotional support and looks after them, especially during times like Operation Sindoor, when these families were under much stress,' adds Nikam For Priyanka, the wife of a Border Security Force (BSF) jawan posted at the border, the worries had doubled this time around. A working woman, she had travelled from Satara to Punjab with her two children on a few days' leave, in anticipation of spending time together as a family. 'The day I reached, Operation Sindoor started. I couldn't go to where my husband was, nor could I return to Apshinge,' she says. For almost two weeks, she lived in Punjab with her children, hearing the drones fly overhead while sitting quietly during the blackouts at night. Her worries for the safety of her husband was compounded by the fear for her life as well as that of their children. Divya finally met him much after the ceasefire was announced, a day before they were to return to Apshinge. 'But for my husband, this was a very small sacrifice. He was just glad to have got the chance to be a part of the action, and make his country and village proud,' she says. Training the next generation Located in the heart of the village is Vijeta Career Academy which was started a few years ago by a retired soldier. It trains men aged between 18 and 25 from all over Maharashtra to crack the Army recruitment examination. Over the last three-four years, a growing number of women too have joined the academy, their hearts set on joining the police service after undergoing rigorous physical training at the academy. At the edge of the village is a small two-storeyed house with the nameplate 'Late Rashid Mohd Shaikh, Retd NB/SUB. BEG'. Shaikh, says Nikam, was the first soldier from the village to be martyred after Independence. Inside the residence, his widowed daughter-in-law Hazra lives with her children, tending to the farmland given to the family by the government after Shaikh's death. Her 17-year-old daughter stands by shyly and reveals that she is studying to join the Army Nursing Corps examination. 'Come back in a few years. We will have an army of our girls in the military too,' smiles Hazra. Meanwhile, a small bunch of soldiers who are currently in the village on leave are helping with preparations for the Independence Day function, which is always a big day at the village. Says one, 'But of course, we are always on standby. One call and we will be on our way back on duty immediately.'

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