The description given to something can change its colours and evoke emotions that were never present before.

Indian cinema has taken centre stage in making films about the rich history of the country. Presenting the courage of freedom fighters or exploring the diverse cultural heritage, every filmmaker has a special vision of bringing history to life on the silver screen.

An incomparable gem of Indian cinema, Mughal-e-Azam explores a tale of forbidden love in the Mughal period. The film has garnered immense love from the masses and is one of the most iconic films of all time. The elegant costumes, grand setting and classic dialogues add an eternal charm to the story while providing a glimpse into the lives of people during those times. Mughal-e-Azam even helps the viewers in picturing the social and political atmosphere of medieval times, a great advantage as it builds curiosity in people regarding such topics, encouraging them to learn more about history.

Another remarkable film that employs a historical setting is Lagaan, which takes place in the colonial period and revolves around a group of villagers who challenge the British in a game of cricket. This film beautifully captures the spirit of resistance and patriotism in the face of oppression. In recent years, filmmakers have tried to explore lesser-known stories from Indian history. Films like Kesari and Gold highlight unsung characters and events from different eras.

Indian cinema has also explored momentous events through biopics. Films like Sardar Udham, Bhaag Milkha Bhaag, and The Legend of Bhagat Singh delve into the lives of individuals who made unforgettable contributions to the past. Besides educating the audiences about the journeys of these extraordinary figures, these films also inspire people by showing how historic personalities rose above countless obstacles.

Still, the portrayal of historical themes in Indian cinema is surrounded by controversy. Debates about the essence of historical accuracy arise when filmmakers take artistic liberty to make stories engaging. Some argue that historical films should adhere to facts; others support creative interpretation as it connects history to a bigger audience. At times, however, rewriting and oversimplifying history can create negativity. Padmaavat and Samrat Prithviraj are among the films that have drawn criticism for encouraging stereotypes.

Thus, Indian cinema has played an interesting role in depicting history. With their powerful performances and compelling themes, films allow audiences to relive significant moments from history. Although films fail to represent historical figures accurately, one cannot deny that cinema leaves an impact by entertaining people and helping them remember the past.

About the Writer

Palak is a passionate writer who enjoys reading new books. She pens down her thoughts through creative writing. She hopes to inspire others to embrace a life of authenticity, self-discovery and personal growth.

Under the Mughals, Gulbadan Begum’s own account in Humayunama and the Akbarnama mention important court eunuchs like Ambar, Niamat and Itimad Khan who were crucial officers of the state. They were entrusted with the one of the most coveted offices in the realm, that of closely guarding the sanctity of the harem. The prominence of the eunuchs waned slightly under Jahangir as he sought to exercise a check on their excessive abuse of power. However, their place in the royal court soon picked up under subsequent reigns, producing individuals like Khwaja Talib and Khawas Khan who served in appreciable capacities under Aurangzeb and Bahadur Shah respectively. Eunuchs were not only extremely noteworthy elements within the royal courts but were also exceptionally wealthy among the nobility as a consequence of their advantageous placement.

Given their highly acclaimed place within the political structures of the most powerful Indian empires, a shrine venerating the eunuchs of a time long gone seems quite commonplace. We find just that in a hidden gem of the past, that is the Hijron ka Khanqah. This forgotten Lodhi era Sufi memorial is concealed in the narrow and congested bylanes of Chatta Wali Gali in Mehrauli, New Delhi. Although it is just an auto ride away from the nearby Chattarpur Metro Station, neither auto drivers nor residents of the area seem to know the place by its name or its interesting historical significance.

A khanqah can refer to the headquarters of a Sufi silsila where spiritual pupils and initiates could gather for obtaining valuable Sufi teachings from their pir or spiritual master. The term Hijron ka Khanqah could thus mean “the eunuchs’ sprititual retreat”. Cramped between shops built firmly on both sides, lies the narrow, green gate into the shrine. The gate then leads into a fairly small, yet serene, courtyard that is dotted with 49 simple, white graves. These graves seem to be built around a more ornate counterpart, with its boundaries distinguished by a checkered structure decorated with black and white tiles. This particular mausoleum is attributed to the eunuch called Miyan Saheb who was probably a close pupil of the Sufi saint Qutbuddin Bakhtiyar Kaki. The immense popularity of Kaki as a Sufi sheikh and his intimate links with the Lodhi monarchs, could have been motivation towards the erection of this complex for the eunuchs who were most likely some of the foremost followers of the saint. The unembellished graves that surrounds the decorated one of Miyan Saheb could be speculated to have belonged to his trusted servants.

Ever since the 20th century, the well maintained khanqah has been under the possession of the hijras of Turkman Gate in Shahjahanabad or Old Delhi. The custodians often visit the shrine in groups on festival days to celebrate, pray and hand out food to the poor, but on usual days the place ears a deserted and quiet look. The khanqah bears some sacred importance to the community of hijras as they believe that their bygone ancestors buried there had unique powers or baraka, as a result of their association with prominent Sufi sects of their time. Thus, these largely condemned communities today, invoke the spirituality of their eminent predecessors who lived lives of enrichment that stand in complete disparity with the situation presently. The shrine premises also holds a mosque, and its western walls consists of niches or mihrabs that point towards the Mecca. To get a better view of the area as a whole and experience the calming feel of the cool breeze hitting your face amongst the varied discord of noises on the busy street outside, climbing up the stairs to the roof is highly recommended.

The advent of British colonialism in India ultimately sounded the death knell of traditionally vivid heterodoxy that characterized the medieval and early modern Indian society. “British civility” sought to wipe out every trace of the uncouth “native barbarism”, labelling the erstwhile respected eunuch community as a gross “opprobrium upon colonial rule”. Countries like Thailand have emerged from the colonial yoke to respect the integrity of their transgender population, allowing them to occupy comfortable and visible mainstream identities. However, the colonial experience is proving to be a long-lasting establishment in India where transgender individuals are still pushed into the peripheries of society with hardly any means of redressal.

References

• Ruby Lal. “Harem and Eunuchs: Liminality and Networks of Mughal Authority”. In Celibate and Childless Men in Power: Ruling Eunuchs and Bishops in the Pre-Modern World, edited by Almut Höfert, Matthew Mesley, Serena Tolino. Taylor & Francis, 2017.

• Shadab Bano, “Eunuchs in Mughal Households and Court”, Proceedings of Indian History Congress, Kolkata, 2009, pp.417-27.

• “Hijron Ka Khanqah”, Atlas Obscura (https://www.atlasobscura.com/places/hijron-ka-khanqah)

• Jessica Hinchy. “Governing Gender and Sexuality in Colonial India: The Hijra, c. 1850-1900”.  Cambridge University Press, 2019.  

The views, information, or opinions expressed above are solely those of the author(s) involved and do not necessarily represent those held by India Lost & Found and its creative community.

Hi, I’m Anisha Debnath …

Millennium city over the ages

In the Mahabharata, Gurugram is described as the village of Guru Dronacharya, the guru of Kauravas and Pandavas. This village was given as dakshina by pandavas to guru Dronacharya. There are many sites here that locals believe connect to the era of the Mahabharata – a small temple in Khandsa village, which locals believe marks the spot where Eklavya cut his thumb; Bhima Kund, a pond where Guru Dronacharya is said to have bathed; and a temple dedicated to the guru himself. However, the most famous of them all is the Sheetla Mata Temple, which is dedicated to Kirpai, the wife of Guru Dronacharya, who lived in the village of Keshopur. She committed her life to the service of children suffering from smallpox.  

Sheetla (Sitla/Shitla) Mata Mandir

“Despite technological advancement, Gurugram as a city has been deeply attached to its root of the old ancient tradition.”

In late 4th century BCE, the city was absorbed by the Maurya Empire as part of Chandragupta Maurya’s earliest expansions of his kingdom. It was in Akbar’s reign in the second half of the sixteenth century that Gurgaon garnered some notice. Barely had Akbar and his regent, Bairam Khan, taken charge when they were attacked by a powerful Hindu foe, King Hemu, who hailed from Gurgaon pargana, born in the village of Rewari. By this time Hemu had become the dominant force in northern India and defeated the Mughal forces in Kannauj and in the Battle of Delhi in 1556, and came within a hair of wrestling the Mughal Empire in the next battle. During Akbar’s reign, Gurugram fell within the governing regions of Delhi and Agra. Many monuments were constructed during this period.Mughal era monuments such as Sheesh Mahal, Baoli and Jama Masjid built by Faujdar Khan are Dilli Darwaza (Delhi Gate) are notable structures. Badshahpur Qila, this fort dates back to the Mughal era. It served as the residence of one of the wives of the last Mughal Emperor, Bahadur Shah Zafar who often came here to meet his begum. Alivardi Khan, the Nawab of Bengal, built this mosque and sarai or rest house back in the 18th century when the Mughal King Mohammad Shah II was ruling Delhi. What makes this mosque stand out from other places of worship is that the mosque complex included a rest house as well as a well. The mosque and the sarai were built for travelers to rest for a while when passing through that route.

According to Veena Talwar Oldenburg, author of Gurgaon: From Mythic Village to Millennium City (2018), this was a small, brick pavilion with classic Mughal arches where the emperor’s entourage used to stop for refreshment en route to Amber. Unfortunately, this piao, over 500 years old, was demolished to make way for the Guru Dronacharya Metro Station in 2009. How ironic! Since Gurgaon lay on the important route from Delhi to Ajmer, sarais, or rest houses, were constructed for the convenience of travellers. A remnant of that time still exists in the form of the Sarai and Mosque of Nawab Ali Vardi Khan, which was constructed in the 18th century during the reign of Mughal emperor Muhammad Shah. As the Mughal empire started to decline, the place was torn between contending powers.

As the Mughal empire started to decline, the place was torn between late Mughals & Marathas. By 1803 most of it came under British rule through the treaty of Surji Arjungaon with Gwalior State.  It became a part of the district, which was divided into units called Parganas. These units were given to petty chiefs for the military service rendered by them.During the Mughal and initially during the British colonial era, Gurguram was just a small village in Jharsa pargana of Delhi subah. Report of a Tour in Eastern Rajputana in 1882–83 (published in 1885) by Alexander Cunningham, the then Director-General of Archaeological Survey of India, he mentions a stone pillar at Gurugram of a local feudal lord “Durga Naga” with a 3-line inscription “Samvat 729 or 928, Vaisakh badi 4, Durgga Naga lokatari bhuta” dating back to 672 AD or 871 AD. Aliwardi mosque” in Gurugram, “Badshahpur baoli” and ”Bhondsi” (16th to 17th century) were built during mughal and British era. The “Church of the Epiphany” and “Kaman Serai” (Corrupted form of the “Command Serai” or “Officer’s Mess”) was built by the Britishers in 1925 inside the civil lines. It is interesting to again see the contribution of the People of Gurugram (earlier Gurgaon) in the British military during World War I and the changing strategy of the British after that. This policy of ignoring Gurgaon district was modified after World War I, in which people of the district contributed substantially with manpower and money.  

The preservation of heritage and historical monuments was probably never Haryana’s priority. Haryana till date has no scientific or planned initiative to revive the lost heritage and preserve the available heritage to develop tourism opportunities.One of the many souvenirs of Gurugram’s forgotten history, the ‘sarai’ served as a resting place for travellers. The structure now is a dilapidated piece that has been mostly overlooked, and has been heavily encroached upon from all sides. Badshahpur village once had a fort built on 17 acres that has been lost to massive encroachments. All that exists today is a crumbled wall and a decrepit bastion. However, a slice of history remains in the form of a step-well. However, decades of neglect have damaged the building, which is now in disrepair. One of the walls has even slanted slightly, and some pillars have developed fractures. According to locals, if the wall is not provided external support, the entire building may collapse. Despite its strategic position, tourism in Gurugram sadly is all about new age marvels. No monument has properly been converted into a tourist spot or promoted as one, leading to poor visitors’ experience.

“Monuments are for the living, not the dead. Preserve them, love them and pass it on to generations to understand their importance.”

Ironically, the city may be just a few kilometres from Delhi (the hub of historical monuments of the country), it has failed to preserve, promote and value its own history and monuments. There is a need to look beyond the sheen of corporate towers and high-end neighbourhoods in Gurgaon so that what remains of the city’s glorious past is preserved. Collectively, the historic towns and remains around Gurugram present a wide range of heritage, ranging from the ancient to the Sultanate, Mughal, Rajput and colonial periods. The protection, thematic organisation and promotion of this cultural heritage could contribute significantly to heritage tourism in the city, besides boosting the local economy by creating new employment opportunities for them.  

Bibliography

• https://m-tribuneindia-com.cdn.ampproject.org/v/s/m.tribuneindia.com/news/archive/haryanatribune/gurugram-s-forgotten-past-774745?amp_js_v=a6&amp_gsa=1&usqp=mq331AQKKAFQArABIIACAw%3D%3D#aoh=16304018827762&referrer=https%3A%2F%2Fwww.google.com&amp_tf=From%20%251%24s&ampshare=https%3A%2F%2Fwww.tribuneindia.com%2Fnews%2Farchive%2Fharyanatribune%2f Gurugram-s-forgotten-past-774745
• https://www.britannica.com/place/Gurgaon
• https://gurugram.gov.in/
• ANCIENT INDIA-A BULLETIN OF ARCHAEOLOGICAL SURVEY OF INDIA

Veena Talwar Oldenburg, : From Mythic Village to Millennium City  

The views, information, or opinions expressed above are solely those of the author(s) involved and do not necessarily represent those held by India Lost & Found and its creative community.

Hi, I’m Vishakha Chaudhary …

Samuel Ezekiel Divekar from Shaar Harahamim Synagogue

Sir Samuel was caught and imprisoned by the forces of Tipu Sultan of Mysore. When he feared that his death was near, he prayed with all his heart to be saved from the merciless soldiers and promised to build a place of worship if it had been so. Thus, he built the Shaar Harahamim Synagogue – the oldest synagogue of the Bene Israeli Jewish community of Mumbai, located in the Mandvi locality, on Samuel Street after he was released from captivity and thus plotted his name in the pages of history. Sir Samuel is flaunted in a traditional Israeli outfit with a jacket, trouser, well cut shoes and a hat. He also holds a sword which adds to the persona of the figure.  

2. Firoz Shah from Chauburji Masjid

Firoz Shah Tughlaq has always been known to be a magnificent builder with unconventional architectural design and also considered the father of the irrigation system in India for channelizing rivers to run water through canals to a large part of the country. as he aimed for the prolific development of his kingdom. The Chauburji Masjid was another marvel that he envisioned to be built and added to the Mughal heritage structures. He is adorned in the classic Mughal dress – known as jama with patka sash tied around the waist and pajama style pants. His jewellery is embellished with precious stones as well as his royal turban which is a state of pride for the Mughal sultans.  

3. Duke Fransesco Fosari from Chauburji Masjid

Duke Fransesco Fosari was one of the rare noble families that held a hereditary place in the Great Council of Venice after Serrata (“Closing”) of the Great Council, and had commenced to rise in fame throughout the 14th century. He had been a respected guest of Sultan Firoz Shah for his hunting expeditions also known as ‘Kushk-i-Shikar’. The style of dressing depicted here is an intricately gold detailed velvet gown and an embellished crown adorning his head. Feathers and silver linings are also used to make the outfit look more royal and elegant.  

4. Ruttonshi Mulji Jetha Fountain

Ruttonshi Mulji Jetha Fountain is a listed heritage structure erected in the year 1894 commissioned by Ruttonshi Mulji who was a cotton merchant and desired to honor the death of his only son who took his last breath at the age of 5. The statue of the small boy atop the fountain epitomizes the small boy namely Dharamsi Mulji. The dressing style here is kept simple with a dhoti-kurta combination though the figurine is showcased in a statue form.  

5. Zainab from the Hanuman Temple

Zainab is a 21^st century teenage Muslim girl who visits the Hanuman Temple with her friend Aisha and discovers significant information of how the Hanuman Temple came into being. She was enthralled with the architecture and how the structure still holds its glory. She has been depicted here in a modern sense of style with a hijab and a salwar combo.      

The views, information, or opinions expressed above are solely those of the author(s) involved and do not necessarily represent those held by India Lost & Found and its creative community.

Hi, I’m Sayani Paul…

Visiting Chennai’s main attractions at the peak of your trip makes you feel like you’re about to catch a suburban train during rush hours. If you enjoy this experience, or at least its sights, the beautiful Chennai Central Station, built by the Igiris in 1873, is worth a visit. 

The quaint but fascinating Chennai Railway Museum and the magnificent Well, the majestic Government Museum will be more comfortable and accessible. The same applies to Chennai’s famous crowded Ranganathan Street. This is a must-have for bargain hunters. However, if the rain turns into a downpour, we recommend going to one of the many luxury indoor shopping malls in Chennai, such as Phoenix Marketcity and Spencer Plaza. Here, meals and spectators can easily spend a rainy afternoon. 

Chennai is famous for its cheap and spicy street food, but when it rains it’s a great opportunity to visit a seated restaurant in the city. Traditional South Indian cuisine-small meats, lots of dosa, samba (lentil soup), and fluffy flat rice balls known as idli-is well represented in Chennai. Ratna Café, in the heart of the city, has been a popular facility since the middle of the last century. But today, an army of fast-growing, energetic young foodies in Chennai could go out for Thai food in Benjarong or Chinese food for a pure white modernist from the Tao city of Penn.

Chennai overlooks the Bay of Bengal, where the water is always warm.Marina Beach is the city’s most popular beach and the second longest city beach in the world. Bathing at Marina Beach is prohibited due to rough seas and dangerous undercurrents. Instead, most Chennaities head down the coast to Kovalam or Mahabalipuram for swimming or more adventurous water sports. It is one of the few surf culture outposts in India.

I’ve always been fond of the beach and its ambience. It was my first time seeing the other side of a beach. It was when I visited Fisherman’s Cove beach. I’ve never really been to the beach at night, but this was my first experience spending time on the beach late at night. I, along with my four cousins, visited the place after sunset, and it was dark. We reached the rock and started to climb that sharp and rugged rock. As we reached the end point, we moved to the next The entire place is still in my memory as if it was photographed. It was one of the most beautiful things I’ve ever seen. The waves made noise as they touched the sand, collided with the rocks, and made sound. That was the moment I realized how huge the ocean was and it made me scared. I felt the volume of the ocean and it felt like I was on top of it. I observed some crabs crawling on the rocks. The salty air gushing over me, the sound of the waves hitting rocks and the glimmering ocean will always be the best memory in my heart.

Standing on the beach and soaking your feet in the water is a ritual we always do. This was the day I realized how beautiful the bond between the moon and the ocean was. It was the full moon, and the tides were rising. Slowly, the reflection of the moon started to glimmer on the water. The distorted shine on the water was a treat for the eyes. The moon was reddish in color, which made the water shimmer like gold. It was like gold flowing from the moon and reaching the shore. It was a lovely sight to see. It was something that the camera couldn’t capture, but my eyes could! I still have the picture crystal clear recorded in my memory. 

The beach has always been a part of my leisure routine. It has been a part of all my emotions. From my childhood, the constant hangout place has been the beach. It’s a place suitable for everyone and to enjoy with anyone. As soon as we enter, we run towards the bajji shop, the corn shop with fire sparkles as they roast it. Palm reading, balloon shooting, and ice cream are the typical fun routine we follow when we go to the beach. It will always be the go-to spot no matter what time of day it is.

Bibliography :

• https://www.google.com/amp/s/blog.ihg.com/chennai-ing-rain/amp  

The views, information, or opinions expressed above are solely those of the author(s) involved and do not necessarily represent those held by India Lost & Found and its creative community.

Hi, I’m Nivetha Arulmurugan …

Walter Benjamin offers some help here through his seminal essay ‘On the concept of history’. Written in the context of a criticism for the methods and ambitions of the Second International, the essay asserts the importance of seeing history through a dialectical lens which doesn’t distinguish between the “great and small”, ensuring “that nothing which has ever happened is to be given as lost to history”. There remains no “eternal” metaphysical concept of history which bears a sense of something that happened in a distant past, in an estranged time period which holds insignificant impact on the present.

The historical materialist ought to present the historical narrative in a manner which resists the concept of “history as the history of the victor”, where the victor signifies the ruling class. When we look at history with this perspective, it is easier to recognize who the historian has empathized with, as well as who has been left out. As Benjamin states, “There has never been a document of culture, which is not simultaneously one of barbarism”. A history of kings is entrenched in the history of their prisoners, slaves and peasantry; a history of the upper castes is never without the history of the exploitation of the lower castes; a history of capitalism can never be without the history of exploitation of labour.

For example, the celebration of St. Patrick’s Day in USA is a rich tradition which is a reminder of their Irish heritage. However, it is also a reminder for another grave incident – The Irish Potato Famine of the mid 1800s, which was caused due to a potato blight and heightened by the British Whig’s approach of laissez-faire capitalism. More than a million people were affected by death and emigration. The population numbers haven’t been able to recover since. In April 2021, the population rose above 5 million for the first time since 1851. However, this tragedy benefited America, who required cheap labour for rapid industrialization to occur. This Irish immigrant population became a majority within a span of 50 years. The celebration of St. Patrick’s Day was bound to have a major cultural significance then.  

Figure 1: Ratio to all Population (Irish American), 1880

  Benjamin’s understanding, influenced by Hegel’s philosophy of history, implies a perception of history which is complete, connected and transitional. The ruling class of the current era also benefits from the empathy for the victors of the past, just as an heir would. The oppressor gets an opportunity to validate their empathy for their victorious ancestors, while ignoring the lineage of oppression. The oppressor can be audacious enough to even propose outlandish claims to rewrite history as we see under the current conditions in India. Thus, it is important for us to look at history from a non-conformist distanced perspective to observe the process of transmission that occurs throughout history, culminating in our perception of the present. It prevents a myopic view of the “present” system of oppression, which thrives on the notion of fate, guilt, and subservience. All of these benefit the heir apparent, be it colonialism, feudalism, capitalism or fascism.

D.D. Kosambi, the famous Indian polymath, in his essay ‘The Kanpur Road’, describes the chance meeting he had with a war veteran Sardar, Sardar Govind Singh, who had “campaigned in Abyssinia with Napier, entered Kabul and Kandahar with Roberts” and fought in every harsh climate that marks India’s borders. Despite the medals and land he received for his loyalty to the British, he could never forgive himself for killing his brother who was a rebel against the British during the Revolt of 1857. The Sardar was convinced that it could have never been otherwise because he had given his word to the British, and had eaten their salt. He considered it his duty as a Sikh to protect the outnumbered.

Kosambi likens this story of bravery to the fate of the resistance of King Pauravas against Alexander. After the conquest, Alexander is famously said to have left after making a loyal friend out of King Pauravas by returning his lands and expanding them. However, as Kosambi points out, Alexander’s soldiers were already mutinous due to the length of the campaign and the adverse conditions they fought in. He couldn’t have gone on further without suffering defeat. So, the gift he bestowed upon King Pauravas was in fact the Indian land which could never be garrisoned by his soldiers. Similarly, the salt that Govind Singh ate was in fact Indian salt which was only taxed by the British.  

     Figure 2: A Sikh soldier with medals and pharla, 1920s

To quote Kosambi, “My place was not with the heroes, but with the rabble, […] whose function in the epics was to be slaughtered by the heroes; whose role, according to the historians, was to provide a mere background for the deeds of great men. The heroes of a money-making society rose from the people, at the expense of the people; I could rise only with the common people”. (https://www.marxists.org/archive/kosambi/exasperating-essays/x01/1939-2.htm) When we visit a heritage site, this is the history we probably won’t find in the informative boards. If we refuse to empathize with the victor, we can see the latent histories of struggle and oppression. If we then look to bridge the connections to the present, the reason behind its invisibility will be apparent. The truth of its revolutionary potential will never seem distant.  

Bibliography

1. https://www.marxists.org/reference/archive/benjamin/1940/history.htm
2. https://www.marxists.org/archive/kosambi/exasperating-essays/x01/1939-2.htm 
3. https://en.wikipedia.org/wiki/Great_Famine_(Ireland)#/media/File:Population_(Irish_emigration).jpg
4. https://en.wikipedia.org/wiki/British_Indian_Army#/media/File:Sikh_Soldier_with_Medals.jpg
5. http://fubini.swarthmore.edu/~ENVS2/sophie/essay_3.html
6. https://www.youtube.com/watch?v=Rhxw51cdHTE

The views, information, or opinions expressed above are solely those of the author(s) involved and do not necessarily represent those held by India Lost & Found and its creative community.

Hi, I’m SUCHISHRABA SARANGI …

Suchishraba is a linguist with an overlapping interest in cuisine, heritage and diversity. He aspires to work on the languages and their historical development in the subcontinental context. He loves exploring every nook and corner of the place he visits, in search of delicacies and stories.