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India.com
24-05-2025
- India.com
10 Fascinating Facts About Lucknow That Will Surprise You
As Uttar Pradesh's capital city Lucknow provides an exciting environment that unites its historic roots with cultural richness and its contemporary development. Lucknow exists as an important cultural center with magnificent architecture coupled with traditional Indian hospitality throughout its history of many centuries. The following ten things about Lucknow City should be thoroughly understood by everyone. 1. Historical Significance as the Capital of Awadh Lucknow functioned as the administrative capital of the Awadh (Oudh) realm when the Nawabs oversaw this territory within the 18th and 19th centuries. The cultural influence of the Nawabs of Awadh on art and architecture and cuisine created enduring features in the cultural heritage of the city. The Nawabs supported cultural activities such that Lucknow became renowned for Urdu literature and the arts that included Kathak dance and traditional music. 2. The City of Nawabi Etiquette and Tehzeeb The people of Lucknow follow the name 'City of Tehzeeb' because they focus on developing etiquette and maintaining polite social behavior. People in Lucknow demonstrate traditions-based deference and friendly behaviors towards each other. During the Nawabi era strict social interaction guidelines were enforced to create the refined and civil orientation that continues until present day. 3. Architectural Marvels Like Bara Imambara and Chhota Imambara Lucknow contains various striking architectural monuments which represent its historical greatness. Built by Nawab Asaf-ud-Daula during 1784 the Bara Imambara stands today as one of the biggest unsupported arched buildings in worldwide architecture. Visitors admire the Hussainabad Imambara under its alias of Chota Imambara for its prominent domes covered in gold plating along with its elaborate chandeliers. The landmarks receive visitors from all corners of the earth. 4. A Melting Pot of Cuisines All over the world Lucknow is recognized as the origin of both Mughlai and Awadhi cuisines which win international acclaim through their complex flavors combined with fragrant spices. Local residents and travelers know Lucknow by its exceptional kebabs along with biryanis and kormas. Since 1905 Tunday Kababi has operated as an iconic restaurant serving the magical Galouti Kebab which the eminent Nawab had specially ordered for his toothless condition. The culinary character of Lucknow is enriched by its street food selections which include chaat along with kulfi and paan. 5. Role in the Indian Rebellion of 1857 During the First War of Independence in 1857 Lucknow established itself as the central driving force to fight against British colonial rule. During the rebellion the people of Lucknow led by Begum Hazrat Mahal conducted a heroic resistance against British military forces at the Siege of Lucknow. The complex of buildings known as The Residency operated as British East India Company headquarters during the historic conflict and continues to exist today. 6. Rich Legacy of Literature and Arts Urdu poetry and literary activity flourished for many years in Lucknow. Intellectual life in Lucknow inspired great poetic geniuses including Mir Taqi Mir and Mirza Ghalib. Mushairas, which are poetry recital events, remain among the most popular cultural practices of today. Famous classical music and dance thrive in Lucknow due to the Nawab period which saw the flourishing of Kathak style. 7. Home to Unique Handicrafts Lucknow stands out because of its famous traditional handicrafts which include Chikankari embroidery that creates fine delicate hand-stitched thread-work designs on silk and muslin fabrics. The Mughal period brought forth this artistic expression that continues to represent grace and refined taste. Lucknow operates as a renowned market for authentic Indian souvenirs because it possesses traditional crafts including Zardozi (metallic embroidery), pottery and silverware. 8. A Blend of Modernity and Tradition Lucknow maintains its historic roots but actively receives modern developments in its boundaries without reservation. The University of Lucknow along with the Indian Institute of Management (IIM) Lucknow operate from the city which enhances its standing as a knowledge centre. The lively commercial districts Hazratganj and Aminabad maintain perfect harmony with the high-end shopping centers and movie theaters available to all types of shoppers. 9. Green Spaces and Natural Beauty The rapid development of Lucknow as a city has not diminished its natural tree cover through intentional creation of parks throughout the city. Tartan Ambedkar Memorial Park along with verdant Janeshwar Mishra Park function as massive park areas that offer citizens an escape from the urban rush. Environmental sustainability meets recreational event venues through their establishment in protected spaces. 10. Festivals and Celebrations Public celebrations throughout Lucknow reveal the city's cultural variety which energizes its local population. The Tuesday summer festival Bada Mangal attracts numerous visitors to observe Lord Hanuman during his special local celebration. The historic mosques celebrate Eid and both Diwali festivals and Christmas events contribute to Lucknow's atmosphere of communal unity and inclusiveness. Conclusion Lucknow exists as an experiential place that pours out its rich historical being through authentic cultural dimensions and heartwarming hospitality. Lucknow enables people to observe India's diverse identity through its noteworthy architecture alongside tasty cuisine and rich literary past and various active festivals. Lucknow delivers an unforgettable travel experience where any visitor can discover and experience delight regardless of their interests in history or food or spirituality. Visiting this city allows people to walk through a live museum that blends the historic with modern times into one captivating story collection.
Time of India
13-05-2025
- Business
- Time of India
UP Tourism breathes new life into historic sites through adaptive reuse
Heritage monuments and buildings like the Kothi Darshan Vilas, (left), through PPP mode will be renovated and used as either hotels, cafes, restaurants, libraries or cultural centres. Plans also include turning the under-renovation Butler Palace into a cafe-cum-library which may look something like the room depicted above (Image generated by AI; for representational purposes only) Lucknow is home to time-honoured landmarks that outshone the passage of time, and continue to attract visitors to the city's rich legacy of culture, craft and architecture. As art, culture and heritage take centre stage globally, Lucknow is undergoing a heritage revamp led by the Uttar Pradesh Tourism and Cultural Department. These heritage buildings, once architectural icons, are now being restored to their former glory through adaptive reuse . The Uttar Pradesh Tourism and Cultural Department, after revamping sites like Rumi Darwaza, the Residency and Bara Imambara, is now focusing on turning time-worn and dilapidated heritage sites into boutique hotels and vibrant cultural spaces. An AI generated image of the Chhatar Manzil as a boutique hotel (left) while plans for Butler Palace (right) include a cafe, library and space for cultural events Sites in the queue for a heritage makeover Chhatar Manzil Kothi Gulistan-e-Eram Kothi Darshan Vilas, Qaiserbagh Alambagh Bhawan (Kothi Alamara) Butler Palace Hulas Khera (Mohanlalganj) Adaptive reuse can include... Boutique Hotels Cultural Spaces Restaurants and Cafés Book Cafés and Libraries Event Venues Interactive Museums Art Galleries Speaking about the initiative, Mukesh Kumar Meshram, Principal Secretary, Tourism and Culture Department shares, 'The main objective is to preserve the culture, history and our architecture that is a rooted part of our city by transforming these sites to open for the public in a way people can interact, learn and explore our city's rich legacy. Adaptive reuse can breathe new life into Lucknow's historic landmarks. What helps in the surge of tourism is culture, cuisine, craft, architecture, heritage, and, secondly, nature. The aim is to open it for people to gather information, learn and simultaneously we conserve and preserve our rich heritage.' One of the most iconic sites, Chhatar Manzil or Umbrella Palace, once a royal residence of the Nawabs of Awadh and their wives built by Nawab Saadat Ali Khan, is now set for a makeover as a boutique heritage hotel. Meshram revealed, 'We have already submitted the proposal to adapt Chhatar Manzil into a heritage hotel. It has been given to the Suryagarh Palace developers. They've submitted the plan and work has started. They are getting architects and conservationists for the revival and revamp of Chhatar Manzil, layered with architecture.' BCCL (@Navneel Neeraj) Plans also include developing the banks of the Gomti as a cultural hub. 'We are planning to create spaces for Kathak performances, dastangoi, these are legendary crafts of Lucknow. Activities will include exhibits of Awadhi cuisine and displays of regional handicrafts like chikankari,' said Meshram. The aim is to give an immersive experience of the culture through this boutique stay. 'Chhatar Manzil is a beautifully placed palace along the banks of Gomti, and a boating experience can be great for visitors to enjoy.' The Chhatar Manzil makeover is slated for completion by November 2026, as mentioned by him. Alambagh Palace MORE LUCKNOW HERITAGE SITES TO RESTORED AND REVAMPED Beyond Chhatar Manzil, several other sites are in the queue for being brought into adaptive reuse. 'At Kothi Gulistan-e-Eram the process is ongoing. The idea is to lease the property to private players to restore the building. With the condition that they must maintain the historical architectural features. For that purpose, they will conduct the conversion, retrofitting, and structural modifications, and they can utilize these buildings for public spaces, boutique hotels, cultural exhibits, art events, book cafes, and restaurants. ' These revamped Cultural sites will showcase the culture of Awadh, serve authentic cuisines, display our art, music, and craft that define our art and culture, he shared. The director general of UP Tourism also hinted at plans for Hulas Khera, an ancient village near Mohanlalganj. He stated, 'It is a 3000-year-old site spanning over 80 acres, where excavations have revealed a cultural sequence. That is also getting planned to restore and develop into an open-air museum, and how excavation is done, making it open for the public to go.' -Amina Ashraf
Scroll.in
05-05-2025
- Politics
- Scroll.in
Why Marxism has lost its appeal for Indian Muslims
One of the most recognised statements of Karl Marx pertains to religion being the 'opium of the people'. This is understood as exemplifying his criticism of religion as a tool of oppression or a form of delusion. However, the less famous sentence preceding this one says, 'Religion is the sigh of the oppressed creature, the heart of a heartless world and the soul of soulless conditions.' Marx's metaphor was both empathetic and critical. In one of his earlier works he sees religious identity as socially conditioned, and its persistence as being materially rooted. While not celebratory of religion, Marx recognised that religion could potentially serve as a form of resistance. It is this possibility of religious identity that we see in the engagement of Indian Muslim intellectual traditions with Marx's explanations of oppression and resistance, during the colonial rule and in post-colonial India. Marx and India's Muslim past Marx had a deep interest in India. As a scholar of his time he remained orientalist in his approach, perhaps also an outcome of the sources he relied upon. These sources were deeply focused on Muslim rule – often presenting it as both despotic and advanced, compared to 'Hindu antiquity' or tribal societies. The Mughal empire, in particular, was central to British justifications for conquest, often presented as a corrupt but once-glorious civilisation that the British were now 'reforming'. Critical of colonialism, especially the oppression and violence of the East India Company, Marx still thought within Enlightenment and Eurocentric frameworks. In his Notes on Indian History (which he did not intend to publish), Karl Marx not only focused on the Delhi Sultanate and the Mughal Empire, but also devoted substantial attention to later Muslim rulers such as Tipu Sultan of Mysore, the Nawabs of Awadh and the Nizams of Hyderabad. This reinforces the fact that Marx's interest in Muslim regimes in India was not confined to the canonical empires, but extended to regional powers who confronted British colonial expansion –especially those that offered military or political resistance. From Marx's 19th-century perspective, Muslim dynasties were the dominant political actors in India for nearly 600 years. Any serious historical account would necessarily foreground this period. He was broadly interested in how various empires extracted surplus, managed land and labour, and structured the economy. He paid close attention to Mughal land revenue systems (like jagirdari), which allowed him to examine pre-capitalist modes of surplus extraction. He also observed the weakening of centralised authority, internal rebellion, and the shift to British colonial dominance through East India Company's military-financial interventions. Marx followed the Indian Rebellion of 1857 closely. In his articles published in The New York Daily Tribune he did not emphasise religious identities explicitly, but reframed some of the Eurocentric narratives. ' The First Indian War of Independence' is the name of the book by Karl Marx and Friedrich Engels about revolt of 1857. — ADITYA KRISHNA (@adityakrishnabg) May 5, 2023 Muslim modernists During the second half of 19th century, Indian Muslim reformers and modernists like Sayyid Ahmad Khan, attempted to reinterpret Islamic teachings in light of rationality and scientific laws of nature. This prompted his detractors to label him 'nechari'. Though not a Marxist, Syed was influenced by the intellectual currents that included Marxist ideas on materialism and social progress. As they navigated the ideological influence of Western colonial powers and their own religious traditions, Indian Muslim intellectuals, particularly those engaging in anti-colonial activities found Marx's criticism of colonialism influential. Marxist thought was propagated in Urdu literary circles through Urdu translations of Marx's writings and other Marxists texts by Indian Muslim intellectuals and leftist activists. Prominent Indian Muslim intellectuals such as Maulana Azad had to contend with the rise of Marxism among the youth. Azad incorporated elements of Marxist thinking in his analysis of colonialism and its effects on Indian society, including the Muslim community. In fact, a serialised translation of the Communist Manifesto was published in his weekly newspaper Al-Hilal. Allama Iqbal, the philosopher-poet of South Asian Islam, was deeply ambivalent about Marx. He admired Marx's critique of capitalism and colonialism but he criticised Marx's materialism and rejection of spirituality. In his poem Lenin, Khuda ke Huzoor Mein (appearing before God), Iqbal imagines Lenin complaining to God about capitalism and European modernity using a Marxist idiom. Iqbal though makes Lenin compensate for his perception that Marxism ignores the soul and spirituality even as he approves of its attempt to fix the injustice in the world. Play Muslim socialism During the I World War many Indian Muslims who participated in the Khilafat movement and the defence of the Ottoman Empire in Central Asia and Turkey were disillusioned by the idea of Islamic unity as a political force or Pan-Islamism. The search for anti-colonial solidarity, led some of them to Bolshevism. Soviet Union's anti-imperialist stance and its overtures to colonised Muslims took them to Tashkent. It was at the Communist International that early Muslim socialism emerged. Historians like have argued that shift was driven more by political pragmatism and anti-colonial emotion than by doctrinal Marxism. Even as the motivation may have been instrumental, evidently Marxism and Islamic thought were not impossible to blend. This is perhaps best exemplified in the politics and political expression of Maulana Hasrat Mohani. Mohani was one of the founders of Communist Party of India, he coined the slogan 'Inquilab Zindabad' or Long Live the Revolution, and was a popular cultural figure. Even as he experimented with an array of party affiliations he remained rooted in socialist disdain for capitalist exploitation. Mohani was not a votary of Gandhi's moderate methods to resist the colonial rule. His advocacy and use of khadi were more a blend of his radical anti-colonial economic analysis and Islamic ethics of simplicity and austerity, than the influence of Gandhi's charisma. Marxist ideas contributed to the anti-colonial struggle also by effectively uniting various Indian communities, including Muslims. Notably, during the independence movement, figures like Subhas Chandra Bose and other leftist leaders sought to bridge the gap between Muslim and non-Muslim communities by promoting an anti-colonial ideology and solidarity over religious differences. Marxist aesthetics The mixing of Islamic and Marxist aesthetics by Muslim poets, writers, intellectuals and activists is a part of long and continuing history of intellectual dialogue between Islamic and Marxist thought not only in India but in other parts of the Muslim world around anti-colonial and anti-capitalist struggle. This history includes Communist parties and groups playing important roles in anticolonial movements in Sudan, Algeria, Egypt and Palestine. It consists of Marxists reinterpretation of Shia martyrdom as revolutionary resistance in Iran. It includes Ali Shariati synthesising Shia theology, framing early Islam especially under Imam Ali as proto-socialist. Frantz Fanon noted that Islam functioned as a 'people's religion' against French settler colonialism which blended with Marxist frameworks guiding much of the post-independence ideological makeup in Algeria. Many Muslim feminists like Fatima Mernissi and Nadje Al-Ali have used historical-materialist and political-economic methods – shifting the focus from 'Islam as a problem' to material conditions and power structures. Inspired by a blend of Islamic thought and a Marxism-inflected critique of Western modernity, Ziauddin Sardar advocated for decolonial futures rooted in pluralism and ethical justice. In his explorations of global capitalism and cultural resistance, Marxist critic and philosopher Fredric Jameson has held that Islam represents one of the few remaining serious cultural and political challenges to the homogenising force of late capitalism. Jameson's view is part of a broader effort to think about non-capitalist cultural forms – including religion – as possible forces that can be counter hegemonic, especially when more conventional leftist alternatives appeared institutionally weak. Thinkers like Samir Amin and Talal Asad have echoed this by arguing that Islamic movements, and traditions, while varied, shape political life in ways that do not easily fit liberal or capitalist models and may resist capitalist globalisation on their own terms. Muslims in post-colonial India In post-Partition India, Marxist affiliations also offered many Muslims an alternative political identity that transcended communal labels. As in the closing scene of Garam Hawa, when Sikandar Mirza and Salim Mirza join a left procession instead of migrating to Pakistan, the moment captures a form of belonging. The Communist Parties were among the few parties to openly recruit Muslims on ideological grounds, not token representation. Although Jawaharlal Nehru as the prime minister was quite antipathic to communists, arguably, it was his admiration of Marx and his professed socialist ideals which made him popular among Muslim left-leaning intellectuals. They were wary of both religious nationalism and capitalist conservatism, and it provided them a sense of proximity to the ideology in power. Renowned filmmaker Satyajit Ray once praised 𝘎𝘢𝘳𝘢𝘮 𝘏𝘢𝘸𝘢 in a Calcutta-based weekly, stating that despite technical issues, the film is a milestone in Indian cinema due to its bold subject matter, doing full justice to Ismat Chughtai's work. Produced with the aid of the… — 𝓼𝓪𝓷𝓴𝓪𝓻 (@yansan) October 19, 2024 Marxism remained influential in Indian Muslim political circles, particularly during the rise of left-wing movements in the mid-20th century. Communist opposition to right-wing politics has been more steadfast than any other political entity – making Marxist politics an important space for anti-communal politics. This aspect of left politics had seen some waning, coinciding with the decline in the influence of communist parties in many parts of the country, especially since after the left front chose to walk out of the ruling Congress-led United Progressive Alliance coalition in 2008. They have however remained considerably popular in states with significant Muslim populations, including Kerala, West Bengal and even Kashmir. One of the reasons of decline in Muslim presence in or their willingness to associate with the left is that, Marxism has also come to be associated largely with atheism due to the policies of the regimes in Communist countries. Among the South Asian Muslims, this perception was strengthened perhaps due to Maulana Maududi's aversion to socialism. Maududi decreed socialism as being redundant in Islamic societies or even incompatible with Islam, but it was perhaps also rooted in his defence of private property rights and opposition to nationalisation of resources. The steady communalisation of all politics in India has strengthened the discourse in left and communist groups that asserts that issues of persecution due to religious identity are not real but a distraction from class struggle. Another reason for decline in support for Marxism as an ideology is the declining familiarity of the idiomatic mixing of Marxism and anti-colonialism in Urdu poetics, which is being replaced by a blatantly anti-Muslim rhetorical mix of neo-liberalism and cultural nationalism. The erasure of Islamic idioms and memory of Muslims' role from the history of Marxist politics has also been affected in India partially by nepotism in left 'intellectuals'' of Muslim heritage. They have accrued cultural capital of being secular through perpetuating an intellectually lazy culture of equating religion with cultural nationalism, and of targeting Islam as being especially fanatical, rather than a serious material force, which Marx would have found seriously vulgar. Marx's materialist conception of history – which stresses that economic conditions shape societal structures – was evident in the struggles of Indian Muslims, particularly during the period of British colonialism and the Partition of India. Issues of land ownership and distribution, economic inequalities, and the impact of colonial policies deeply affected the Muslim community. Marxist analysis continues to provide a useful framework for critiquing these social conditions.
India.com
02-05-2025
- General
- India.com
Step Back In Time: Exploring Lucknow's Historic Living Streets
Lucknow serves as the Uttar Pradesh, where it preserves its magnificent history together with its cultural traditions and impressive architecture throughout its streets. Lucknow has earned its status as a place where modern comforts unite with ancient traditions by showcasing its Nawabi history, culinary delights and embroidery art and poetic ambiance. Lucknow possesses several streets which represent the oldest surviving parts of the city that have endured hundreds of years while maintaining their original historic character. The streets hold historical value by showing Lucknow's past heritage while remaining thriving centers of present-day activity. The Historical Significance of Lucknow's Streets Lucknow gained its distinguished status during the rule of the Nawabs of Awadh throughout the 18th and 19th centuries. The Mughals moved their administrative center from Delhi to Awadh and made Lucknow their artistic and refined cultural capital. Numerous streets dating back to this timeframe continue to show signs of Nawabi glory through their enduring stories about royal magnificence combined with cultural backing and political turmoil. The streets preserve the magnificent aura of Nawabi governance as well as show the experience of British colonial control and India's fight for independence. One can read the living historical book of each lane while journeying through these streets in a manner similar to page flipping. A discussion on Lucknow's oldest streets must begin with Chowk which locals refer to as the physical and emotional center of old Lucknow. Throughout the period of Nawab Asaf-ud-Daula (1775–1797) Chowk served as the primary commercial, cultural and culinary hub. Chowk maintains its traditional ambiance because it exhibits establishments which sell aromatic spices and intricate chikankari garments. The Akbari Gate stands as a symbol in Chowk because it was built following Akbar Ali Khan who served as minister during the rule of Nawab Saadat Ali Khan. The Jain Temple stands out with its architectural glory because of its beautiful carvings and frescoes that adorn its exterior. Those who love food will discover endless culinary delights in this area because Tunday Kababi and other renowned restaurants serve timeless gastronomic masterpieces. The commercial past of Lucknow presents itself through the historic streets which include both Chowk and Aminabad. The ruling Nawab Amjad Ali Shah instituted Aminabad as his trading and artisan center during the mid-19th century which quickly developed into a business center. Historic commerce continues to flourish as this city destination operates as one of the busiest shopping districts. The location serves visitors with budget-friendly retail markets in addition to traditional Indian arts. The shops along narrow passageways of this district specialize in home goods including brassware as well as copper kitchenware and perfume and textile items. Customers should prioritize visiting the Patel Market as it stands renowned for its wholesale spice operations. People can find exceptional handloom fabrics and reasonably priced embroidered garments in the fashion section of Aminabad market. People find a unique appeal to stroll through this ancient marketplace despite the dense crowds and confusing atmosphere. The Kaiserbagh Palace Complex which Nawab Wajid Ali Shah constructed in the mid-19th century preserves much of its historical value. Many aspects of the palace endured the destruction during the Revolt of 1857 because several vital features including Sheesh Mahal and Safa Khana survived. The expanse includes royal streets that maintain the Nawabi grandeur from the past. Kaiserbagh presents a harmonious mix of old heritage structures together with contemporary shops along with cafés. People who visit can find both new and historic elements of Lucknow in this area where the city's past meets its present. The area provides an opportunity to taste original Awadhi cuisine along with exclusive betsle (debtel leaf) products. As the historical first planned market of Lucknow Hazratganj retains great historical value despite being younger than Chowk and Aminabad. The British introduced Hazratganj through European boulevard architectural principles when they built this area during the early 19th century. Through the years Hazratganj developed into a multicultural meeting point that attracted both native residents and visitors. The modernization of Hazratganj has revealed several colonial relics including both the Mayo Hall and St. Joseph's Cathedral. Hazratganj has managed to preserve its reputation as a popular shopping area which showcases major brands alongside unique specialty stores. The avenue benefits from tranquil surroundings and keeps up peace and quiet which invites residents to walk peacefully. The authentic neighborhood of Nakhas provides an observational experience of Lucknow's ancient streets through its rotering weekly market. In the past Nakhas functioned as an open marketplace where craftsmen and farmers used it to market their products. The marketplace today keeps its energy alive through discounted prices that lead shoppers toward antique relics and various handmade goods along with secondhand items. Tourists stay away from Nakhas because its authenticity attracts the residents of Lucknow who avoid commercial tourist attractions. By investigating this location you can experience the collective way of life in Lucknow without witnessing the extravagant Fort area. Conclusion Living streets in Lucknow not only present beautiful scenes but they serve as direct links to cherish the city's historical narrative. Your exploration through Lucknow leads you progressively deeper into its heart while you discover the fine architecture in Chowk, negotiate prices in Aminabad and find peace in Hazratganj. These streets show how historical events shape present-day activities thus pointing out that our past still controls our modern world. When visiting Lucknow make time to explore its classic streets because they hold invaluable magic from centuries past. Each worn cobblestone offers lessons about past events that extend invitations for receptive persons to uncover.
