Tag: Lucknow

  • Case Study: Hallie Swanson, India – 2018

    Supported by the John Speak Trust, I spent two months this summer in Lucknow, India, studying Persian. Although the Persian language today is associated with the modern state of Iran, for many centuries it acted as a lingua franca, uniting networks of trade, literary culture and administration all across Asia. India was no exception: not only did it serve as the official language of government and administration, it also had immense cultural and literary importance. Lucknow, a regional centre of power that came to prominence in the eighteenth century, was no exception to this phenomenon, producing poets of Persian as well as Urdu whose verses are still sung and memorialized in the city today. Lucknow’s university departments and Shia religious institutions also are also repositories for Persian knowledge, as well as its libraries and archives.

    I was studying at the American Institute of Indian Studies, which largely trains academics in languages for the study of South Asia. Studying four hours a day of Persian, was intense, especially when it involved deciphering older forms of the language and its transcription, but tea breaks and conversation with our fellow-students and extremely knowledgeable teachers offered welcome respite, as did Lucknow’s famous cuisine – never have I tasted such kebabs.

    Wandering around the city was a magical experience. Lucknow’s many important architectural and historical monuments include the British Residency, the site of a crucial battle in 1857; majestic imambarahs (Shia places of worship) sponsored by its opulent, civic-minded rulers in the eighteenth and nineteenth centuries; tombs of locally-revered saints (bustling places of activity, especially on Thursday night) and of former rulers (much quieter – even eerily so); buildings from palace complexes; and the remains of the city’s famous gardens. Despite the heat, it was easy to spend the whole day wandering from place to place, catching glimpses of the city’s architectural heritage.

    The program’s field trips and sponsored lectures offered further insight into Persian in India: we had talks delivered in Persian about the importance of the language to local Sufi orders; how to do research into Persian-language archival texts in North India; and the tradition of Mughal imperial biography in Persian.

     

    On trips to shrines just outside the city (Kakori Sharif and Dewa Sharif), we read Persian inscriptions and poems, and heard Persian poems sung by qawwals.

    I recently started an MSc in South Asian Studies at the University of Oxford, and thanks to the John Speak Trust’s sponsorship of my studies in India, was able to be placed into second-year Persian – an opportunity impossible on my one-year programme without priot intensive study.

    I am extremely grateful for the Trust for making my wonderful summer possible. Not only was it a fascinating and immensely enjoyable experience, it is also of great value for my future studies and potential career.

  • Hallie Swanson: Lucknow, India – August 2018

    Inside Sikander Bagh

    در دوران نیمه دوم اقامت من  در کلیه ها تنگ شهر لکهنو گشته ام و به جایگاهها تاریخی خیلی جالب سرگردان ام . این شهر یک قسمت مخصوص دل من دارد . امیدوارم که خواهم برگشتن .

    یکی از صورت های یکتا مراسم معماری شهر لکهنو اِمام باڑاها هستند . یعنی حسینی به زبان فارسی ایرانی  . این ساختمان ها مهم فرهنگ عزاداری خصوصا آسیا جنوبی نشان می دهند . نواب ها  لکهنو حامی  اِمام باڑاها بودند . به سبب کارها آنها , بناها عزاداری و یاد گر شهیدها کربلا یکی از قسمتها  قابل توجه زندگی شهری اینجا شد . با اينكه من اینجا نبوده ام درمیان ماه محرم , من هنوز به چندین اِمام باڑاها دید و بازدید کردم .

    شاه نجف است, که در 1816 ساخته شده بود. بنا به کناره رودخانه گومتی واقع شده است . فرمان ساخت این ازنواب غازی الدیں حیدر شاہ‬ آماده است  , که آخرین وزیر و اولین شاه اوده بود .  نواب غازی الدیں حیدر برایه چندین بنا های معروف در محله کناره گومتی عهده دار٫ مثل موتی محل , چھتر منزل‬‎ و مقبره پدرش سعادت علی خان که امروزه یک باغ در قیصرباغ است . این همه ساختمانها نزدیک رودخانه بودند در یک جایگاه بودند .  اِمام باڑا چندین بخش هستند .

    یک مسجد کوچک است , قدم رسول است , که نقش پا رسول است , و اِمام باڑا خود . در اِمام باڑا , چهار مقبره هستند : قبر نواب , قبر همسرش که انگلیسی بود , قبر همسر دوم و قبر همسر کوچکترین .این بنا نسخه مقبره حضرت علی در شهر نجف در عراق است . آرامگاه دور و بر بخش خاک نجف ساخته شده است . به این وسیله مردم شهر بی سفر به  عراق هنوز زیارت توانسته بودند.

    At the Shah Najaf Imambara

    در داخل بنا چندین چیزها با اهمیت برای مراسم ها عزاداری هستند . دو منبر هستند , یک بیرون آرامگاه و یک داخل آن . منبر اول دوران محرم حمل کرده است در دسته ها شهر . دوران جلوس , خوانده روضه روی منبر دوم می ایستاد . در سراسر ساختمان , چراغها خیلی زیبا که غازی الدیں حیدر از بلژیک را آورد آویزان بوده هستند . امروزه چراغها برقی شده هستند و به نهم دهم و یازدهم محرم به اِمام باڑای بزرگی آورده می شوند .

    من به سبطین آباد اِمام باڑا را که بسیار جالب است باز دید کردم که در محله حضرتگنج واقع شده است . سبطین آباد اِمام باڑا در1847 سفارش شده بود توسط وجد علی شاه درسال تاجگذاری اش . این ساختمان یک جایگاه عزاداری بودند دوران زمانه اش و هم امروزه بعد از ترمیم بنا محل دادرسی ماتم خاص است . این ساختمان موثر فقط عبادت خانه نیست . در آن جا مقبره نواب امجد علی شاه است .

    داخل بنا مناظر خیلی خوب صورت است . روی دیوارها نقشی سبز رنگ زده است . رنگ آمیزی بسیار نازک در بین است . آینه ها و لوسترها شیشه درخشیدند . در سال 1858 سربازها ارتش انگلیسی  اِمام باڑا را حمله کرد و کناره ساختمان خراب شده بود . بعد از آن در زمانه حکومت انگلیسی اِمام باڑا کلیسا شد . به تازگی , در سال .2013 , اِمام باڑا تعمیر شده بو

    جایگاه ها لکهنو مثل این دو منحصر به این شهر است خاص نشان عزاداری می دهد که ساخته شده است در معماری منحصر این شهر . امروزه زمانه نواب ها افته شده است ولی این رسم ها زنده هستند در این جایگاه ها . 

    On the roof of the tomb of Saadat Ali Khan

    English:

    In the second half of my stay, I went around the narrow lanes of the city in Lucknow and visited its very interesting historic places. This city has a special place in my heart. I hope I will return.

    At the British Residency

    One of the most important aspects of the architectural tradition of the city of Lucknow are ‘imambaras’ (which are called Husseinis in Iranian Persian). These important buildings demonstrate the special culture of (Shia) mourning in South Asia. The Nawabs of Lucknow were patrons of the imambaras. Because of their actions, buildings for mourning – the remembrance of the martyrs at Karbala – became a very significant part of civic life here.  While I have not been here during the (commemorative) month of Muharram, I still saw and looked around some imambaras.

    The Shah Najaf imambara, which was built in 1816, is a building situated by the banks of the river Gomti. The order for its being built came from Nawab Ghaziuddin Haider, who was the last vizir and the first king of Awadh (the province Lucknow was the capital of). Ghaziuddin Haider built several famous buildings in the area on the banks of the Gomti, like Moti Mahal, Chattar Manzil and the romb of his father, Saadat Ali Khan, which today is a garden in the area of Qaiserbagh. All these buildings were near the river in one place. The imambara has several parts: a small mosque, a ‘qadim rasool’, which is a footprint of the Prophet, and the imambara itself. The imambara contains four tombs: the grave of the nawab, of his English wife, and of his second wife and youngest wife. The building is a replica of the tomb of Ali in the city of Najaf in

    Iraq. The imambara was built around a piece of earth from Najaf. In this way, the people of the city – without going to Iraq – could still perform the pilgrimage. The interior of the building holds several important things for the traditions of mourning. There are two pulpits, one outside the tomb and one inside. The first is carried during Muharram in processions in the city. The second is used in assemblies, for the main reader of the songs of mourning to stand on. All over the building, beautiful lamps which Ghaziuddin Haider brought from Belgium are hung. Today these lamps are electric, and on the 9th, 10th and 11th of Muharram are brought to the Great Imambara.

    At the Nadan Mahal

    I went and looked at the very interesting Sibtainabad Imambara, which is located in the neighbourhood of Hazratgunj. The Sibtainabad Imambara was ordered to be built in 1847 by Wajid Ali Shah, in the year of his coronation. This building was a place of mourning in his times and is even today, after its restoration of the building, and hosts a special ceremony. This building is not just a place for worship. Here the tomb of Amjad Ali Shah. The interior of the building is an extremely beautiful view. On its walls are painted green lines and patterns, very thinly and delicately articulated. Mirrors and chandeliers shine. In the year 1858, soldiers of the British army attacked the Imambara and destroyed the courtyard of the building. After that, in the days of British government, the Imambara became a church. Recently, in 2013, the Imambara was restored.

    Interior of the Shah Najaf Imambara

    Lucknow’s places like these two, which are particular to this city, specially demonstrate its culture of mourning which was built into its unique architecture. Today the age of the nawabs has passed, but these traditions are alive in these places.

     

     

  • Hallie Swanson: Lucknow, India – July 2018

     

    دوران ماه پسش من در شهر لکهنو زندگی کرده ام برای یاد گرفتن زبان فارسی.نام برنام

    من موسسه آمریکایی مطالعات هند است. این شهر زیبا مهمترین مرکز فرهنگ فارسی هند

    بود دوران صد هجدهم نوزدهم و بیست و یکم . امروزه وقتی که مردم صحبت می کنند در

    برای تذهیب لکهنو همیشه گفته است که این تمدن باقی مانده از گذشته است. ولی تجربه ام

    اثبات زندگانی فارسی هند است .

     

    در فضا ماحول شهر لکهنو بسیار گوهرها معماری هستند . من در باغها و گلزارش

    سرگرداه و در خیابان هایش آواره بوده ام . خصوصیات و جالبت این شهر این است که در

    به هر گوشه ای شهر قدیمی یک نو ساختمان تاریخی در نظر می آمد . غالبا آنها نادیده

    گرفته شده اند یا فراموش شده اند . اما هنوز زیبا و قشنگ هستند , و بیشتر از آن, شاهدان

    زمان پیش هستند.

     

    میراث معماری شهر لکهنو دو نهاد مهم می ده : نوع اول داد گاه ها زمان ا مغالها و واجد

    علی شاه , و نوع دوم خانقاه ها پیر صوفیان هستند . این دو نهاد گسترشگرها زبان فارسی

    در هند بودند . امروزه به آنجا دید و بازدید کردن این رسم و رواج واضح است .

     

    در درگاه کاکوری شریف , بفاصله چهارده کیلومتر از لکهنو , دیوار ها در آرامگاه تزئین

    به اشعاری هم فارسی و اردو شده اند . خدمتگر نگاهدار آرامگاه به زبان فارسی با ما

    صحبت می کرد . موسیقی قولی یک مهمترین و خصوص مراسم این منطقه هست .این

    سنت آواز خواندن قلام و دیوان پیرها صوفی در هند متولد شد . به این وسیله پیام پیام یشان

    به طور در سراسر شمال هند گسترش یافت . در کلاس ها من ما غزلها ها شاعران مثل امر

    خسرو , یک سوفی قرون وسطایی مهم , می خوانیم . قول ها شعری او را خواندند در

    آرامگاه ها در و نزدیک از شهر مثل دیوا شریف بفاصله سی و نه کیلومتر از لکهنو .

    . برای من یک

    تجربه بی نظیر است که من در این محل خاص این زبان را یاد می گیرم .

     

    Dewa Sharif

    English:

     

    For the past month, I have been living in the city of Lucknow to

    study the Persian language. The name of my program is the

    American Institute of Indian Studies. This beautiful, extremely

    important city was a centre of Indo-Persian culture during the

    18th, 19th and 20th centuries. Today when people talk about the

    culture and civilization of Lucknow, it is sad that this civilization is

    but a remnant of the past. But my experience is evidence of the

    fact that Indian Persian is quite alive.

     

    In the spatial environment of the city of Lucknow, there are many

    architectural gems. I have wandered in its lush gardens and been

    lost in its streets. The special quality of interest in this city is the

    fact that on every corner of its Old City, a new historical building

    comes into view. Often they are ignored or forgotten. But still,

    their sheer beauty remains, and more than that, they are

    witnesses to bygone eras

     

    The architectural heritage of the city of Lucknow gives us two

    important institutions: the first type is the courts of the Mughal age

    and Wajid Ali Shah, and the second type is the khanqas

    (gathering spaces) of the Sufi peers (wise men). These two

    institutions served as propagators and promoters of the Persian

    language in North India.

     

    In the dargah (shrine) of Kakori Sharif, at a distance of around 14

    kilometers from Lucknow, the walls of each shrine are decorated

    with both Persian and Urdu poetry. The caretakers and keepers of

    the shrine spoke to us in Persian. Qawwali music is an extremely

    important and special tradition of this region. This tradition of

    singing the collected poetic works of Sufi saints was born in India.

    In this way, their message was transmitted across all of North

    India. In my classes, we read the poetry of poets like Amir

    Khusro, an important Sufi of medieval times. Qawwals (singers of

    Qawwali) sing his poetry at shrines in and around the city, like

    Dewa Sharif, about 39 kilometers from Lucknow.

    For me, it’s an incomparable experience that I am studying this

    language in this special environment