An officer and a gentleman

Published in The Hindu, dated August 3, 2017

 It was an annual recurrence — the Tamirabarani breaching its banks during the Monsoon and the people of Thoppur being marooned. The small village of Thoppur lay just across the river from the Vaishnavite pilgrimage centre of Alwarthirunagari in Tuticorin district of Tamil Nadu. When it rained non-stop for about two weeks in 1914 and the water level rose, almost swallowing the village, the people had to climb on to the few pucca buildings, including the roof of the mosque, to save themselves. When the flood waters receded, the loss, as usual, was considerable, in terms of food grains, cattle and other means of livelihood. Among the 100 Muslim families, many were weavers, some were farmers and a few had profitable businesses in Ceylon, as Sri Lanka was then known. After two days of living on rooftops with the meagre rations they could salvage, the people of Thoppur decided that they had had enough, and it was time to move further away from the river, to a safer place, permanently. Their request for resettlement was heard sympathetically by the then Sub-Collector of Tuticorin, H.R. Pate (ICS, who also headed the Sri Vaikuntam Taluka Board). The Britisher visited flood-prone Thoppur, ascertained the facts and recommended to the Government that the villagers be allotted an alternative area to live. The people of Thoppur had by then identified 150 acres of land about three miles away from their village and the Tamirabarani. Pate helped them buy the property, which comprised both poromboke and patta land. Archway to Campellabad A modern, planned town, complete with parallel streets, a park and a beautiful mosque right in the centre, came up soon. Four businessmen from Thoppur kept aside one-eighth of the profit they made in their businesses in Ceylon for the construction of the mosque. That mosque has the distinction of being one of the finest and the last to be built in the Dravidian Islamic architectural style. Token of gratitude As a token of gratitude for all the efforts taken by Pate in ensuring that the Thoppur residents got alternative accommodation, the people decided to name the new settlement, which they considered a managaram (a big town), after the British Sub-Collector. It came to be known as Patemanagaram. Pate is also remembered for his role in the updating of the district manual of Tinnevelly (now Tirunelveli) of 1879 with additional information and republishing it as part of the Madras District Gazetteers in 1916. Even as Patemanagaram was nearing completion in 1937, a few kilometres away, Muslims living in two small villages — Sivaraman Kulam and Ganganatha Puram — decided to move to a place with better facilities. When they approached Quaid-e-Milleth Muhammad Ismail Sahib, he took up their cause with Sir Archibald Young Gipps Campbell, who was a member of the Revenue Board and a former Chief Secretary. Sir Campbell, with the reputation of having founded a Freemasons Lodge in Madras (named after him) that was the first to admit both Europeans and Indians, was receptive. He ensured that they were immediately allotted 80 acres of land. Patemanagaram misspelt Even as the Muslims started building a new modern township, “Muhammad Ismail Sahib suggested that it would be appropriate to name the township after Sir Campbell as a tribute,” recalls A.M. Buhari, founder of the iconic Buhari Hotels on Mount Road. Hence it came to be known as Campbellabad, (‘Abad’ in Persian means settlement). Incidentally, Buhari hails from Campbellabad. Lord Rippon, Penny Cuick and Arthur Cotton are some other names from the colonial administration that we as Indians still remember fondly. There are monuments erected or named after these men for their significant contributions to the betterment of the life of the local people. Perhaps there were many others who did the same, in contrast to the General Dyers of the day. Patemanagaram and Campellabad certainly add to our multi-layered understanding of colonial history. P.S: Despite possessing a detailed history in Arabu Tamil, it is a pity that the village of Patemanagaram misspells the name of the man to whom they owe it, as the current name board reveals ( See photo).

Following the Ramzan Trail

Published in 'Madras Musings', dated July 16-31, 2017 Triplicane is the part of Madras that offers the best festive feel during Ramzan. To experience and soak in a bit of history, around 60 heritage enthusiasts assembled at the Muhammadan Public Library to participate in a Ramzan Walk I led. The library, at the junction of Wallajah Road and Triplicane High Road, was the ideal starting point to introduce the participants to the history of the Muslim community in Madras. Though Islam came to Tamizhagam even as it was spreading across Arabia in the 7th Century and over a period of time resulted in the evolution of the Tamil Muslim community (which is spread across the State), it was the Nawab of Arcot moving residence to Madras in the 1760s that brought in a large Urdu-speaking Muslim community to the city. Though the Arcot Nawab’s history began with the Mughal conquest of much of this region in the late 17th Century, Muhammad Ali belonging to the Wallajah clan, which was founded by Nawab Anwar-ud-Din in 1744, is the person who is most connected with Madras. ‘Wallajah’ was a title conferred by the Mughal emperor on Anwar-ud-Din’s son Muhammad Ali, upon the latter’s capture of Pondicherry along with the English. When Wallajah moved from Arcot to Madras in the 1760s and built his palace at Chepauk, the neighbouring area, adjoining the Triplicane Parthasarathy temple, developed into the residences of the nobility and others working for the Nawab. The East India Company in honour of their trusted ally had named the Fort St. George gate leading to Chepauk palace as the Wallajah Gate and the road that leads to the Chepauk Palace is still known as Wallajah Road. It was on this road that we assembled and the group was told about the Tamil Muslim community, the Urdu Muslim community as well as other communities in the city, such as the Gujarati Bohras, Kutchi Memons, Malayalam-speaking Mapilas, Konkani-speaking Nawayats and Telugu Muslims. walajah mosque 12 The tank by the Wallajah Mosque. The Muhammadan Public Library itself is more than 150 years old and owes its beginnings to Edward Balfour, an East India Company surgeon who was instrumental in setting it up. The library has books gifted by the King of Egypt and contributions from the Nawabs, the Governor General, the Governor and others. As it was evening, a time when traffic on Triplicane High Road becomes unmanageable, making it difficult to be heard amidst all the din, I narrated the story of the next important landmark in our itinerary at the Library. It was the story of the Kaman Darwaza, an arched gateway that once led to the palace of Begum Sultan-un-Nisa, sister of Nawab Umdat-ul-Umra. If Chepauk Palace reminded us of the Wallajah dynasty’s heydays, the Kaman Darwaza a little away from the Adam market is a sad reminder to the fall of the dynasty. During the rule of Umdat-ul-Umra, who succeeded Muhammad Ali Wallajah, it was his senior sister Sultan-un-Nisa Begum who was considered to be the actual power behind the throne, so much so that matters of state were very often discussed at her palace. The sister believed that it would be her son Rasool Umra who would succeed to the Arcot throne upon her brother’s death. When Umdat-ul-Umra made it clear that he intended to make his own son Tajul Umra as his successor to the throne, the sister was outraged and began sulking. The East India Company, looking for an ideal opportunity to take over the reins of the Carnatic, used this simmering resentment within the Arcot family as an excuse to plot its way. When Umdat-ul-Umra died, the embittered sister refused to let her brother’s coffin pass in front of the Kaman Darwaza. Today, the Kaman Darwaza still stands with ‘Azeempet’ emblazoned on it. Story heard, the Group made its way down Triplicane High Road, past an old publishing firm, Sahul Hameed & Sons, and Adam Market, before it briefly stopped to take a look at the Kaman Darwaza. Then it made its way through shops selling attar (perfumes), books and other essential items required in a Muslim’s religious life, till it came to the Rumani semiya sellers on the pavement. Rumani semiya is mostly handmade in Muslim homes and goes into the making of Sheer Kurma. Towards the last week of the month of Ramadan, the pavements of Triplicane High Road, adjacent to the Big Mosque, are crowded with the Rumani semiya-sellers. The next stop was the Masjid-e-Anwari on Big Street. This simple mosque that opens into a courtyard is named after Nawab Anwar-ud-Din and is believed to have been built by him. Then it was on to our final destination, the Wallajah Mosque compound. As you enter the compound it is difficult to miss the large beautiful white building that appears on the left. Today a lodge for weary travelers, it was the Ottoman Turkish consulate in the early 20th Century, when members of the Badsha family were the Turkish Consuls. The Badsha family helped in the building of the Hamede-Hedjaz railway line by the Ottomans, which would later become the target of Lawrence of Arabia. The Wallajah mosque, a very Muslim religious edifice, is a fine example of the secular traditions of this country. Inside the mosque, above the mihrab where the priest stands and conducts the prayer, is a chronogram composed by Raja Makhan Lal Khirad, a Hindu officer who served Wallajah. It was constructed in 1794. As the mosque was getting filled with Muslims about to break their fast, the group was not able to go in and see the chronogram, but it did see another secular tradition of contemporary times, that of the volunteers of the Sufidar trust, mostly Hindu Sindhi volunteers, men and women, serving Nonbu Kanji (a sort of rice porridge with lentils) to those fasting. The concept of Nonbu Kanji is a very Tamil Muslim tradition, something similar to the Koozh served in the Tamil month of Aadi by a section of Tamil Hindus. As the men in the group entered the mosque, the women took their place by the dargah along with other fasting Muslim women and were served the Kanji and dates with a few other accompaniments. When the time to break the fast came, the group, mainly non-Muslims, happily enjoyed the Kanji. Some of them, like Priya, had gone light on their lunch, just to experience the hunger pangs that a fasting Muslim would feel. Sitting with thousands of fasting Muslims and experiencing the breaking of the fast was a moment to cherish for the group. Once the fast was broken, the group assembled again to hear the story of Bahrul Uloom who is buried next to the mosque in the dargah by which the women had sat and broken the fast. Bahrul Uloom was a revered religious scholar, who was invited by Muhammad Ali Wallajah to settle in Madras. It is said that when the scholar reached Madras, Wallajah himself came out of the palace to carry him in a palanquin. Bahrul Uloom was paid one thousand rupees, a princely sum in the late 18th Century. We discussed the Shia-Sunni divide, Sharia, and a whole lot of other issues facing Muslims, while walking to the tomb of Quaid-e-Millat. Then it was time to talk about Muhammad Ismail Sahib, a Tamil Muslim from Tirunelveli, who became known as Quaid-e-Millat, the leader. He was the founder of the Indian Union Muslim League. After independence, even as Muhammad Ismail Sahib struggled for the Muslim cause, he also argued in the Constituent Assembly debates for Tamil to be made a national language. After his death in 1972, he was buried where Nawabs had been buried. From Wallajah to Muhammad Ismail, from monarchy to democracy, the heritage walk gave the group an understanding of the history as well as diversity of the Muslim community in Madras. P.S: It was Vincent D’Souza who suggested this walk for the city since last year.

திராவிடத் தோழமை - திராவிட இயக்கமும் இஸ்லாமியர்களும்

நக்கீரன், ஜூலை 1, 2017

இன்றைக்கு கிட்டத்தட்ட ஐம்பது ஆண்டுகளுக்கு முன்னர், திராவிட முன்னேற்றக் கழகம் முதன்முதலாக பேரறிஞர் அண்ணா தலைமையில் ஆட்சிப் பொறுப்பை ஏற்றிருந்த சமயம். சென்னையை அடுத்து, அச்சிறுப்பாக்கத்திற்கு அருகில் உள்ள பள்ளிப்பேட்டை கிராமத்தில் வசிக்கும் முஸ்லிம்கள், தொழுகைக்காக பள்ளிவாசல் எழுப்புவதற்கு உள்ளூர்வாசிகளிடமிருந்து கடும் எதிர்ப்பு. அதற்காக உயிர்பலியாகிறது. தங்கள் உரிமையை விட்டுக் கொடுத்துவிடக் கூடாது என்று முனைப்புடன், நோன்பு பெருநாளுக்கு முந்தைய இரவில் அங்கே குழுமியிருக்கும் முஸ்லிம்களுக்கு, நள்ளிரவில், அவர்கள் பதட்டத்தை அதிகரிக்கும் வண்ணம் அந்த குக்கிராமத்தை நோக்கி வாகனப் படையெடுப்பு. கலவரத்தை எதிர்கொள்ளத் தயாராக கண்ணியத்திற்குரிய காயிதே மில்லத்தின் மகனாரான மியாகானின் தலைமையில் கூடியிருந்த அந்த சிறு முஸ்லிம் கூட்டத்தினருக்கு வாகனங்கள் அருகில் வர பெருங்குழப்பம். வந்தவையெல்லாம் நீல நிற போலீஸ் வாகனங்கள். அதிலிருந்து இறங்கிய போலீசார், கீற்றுக் கொட்டகை கட்டுவதற்குத் தேவையானவற்றை இறக்கி விட்டு, காலை பெருநாள் தொழுகைக்கு முன்னர் பள்ளிவாசல் எழுப்பப்பட்டிருக்க வேண்டும் என்று தங்களுக்கு மேலிடத்திலிருந்து உத்தரவு வந்திருப்பதாக மியாகானிடம் கூற, கூடியிருந்த அனைவருக்கும் இன்ப அதிர்ச்சி. நடந்தது இதுதான். முஸ்லிம்கள் பள்ளிவாசல் கட்டுவதற்கு எதிர்ப்பு, அதுவும் தன் கட்சிக்காரர்களாலேயே என்ற செய்தியை அன்று டெல்லியில் இருந்த காயிதே மில்லத்திடம் இருந்து தெரிந்து கொண்ட முதலமைச்சர் அண்ணா உடனடியாக எடுத்த நடவடிக்கைதான் அது. காவலர் பாதுகாப்புடன் பெருநாள் தொழுகையை மனநிறைவுடன் தொழுது முடித்த முஸ்லிம்களுக்கு இன்னொரு ஆச்சரியமும் காத்திருந்தது. தொழுது முடித்த மியாகானை சந்திக்க அருகிலுள்ள பயணியர் விடுதியில் முதல்வர் அண்ணா காத்திருக்கிறார் என்ற செய்திதான் அது. விடுதியில் அண்ணாவுடன் காவல் துறை மற்றும் அரசு அதிகாரிகள் மட்டுமின்றி, இதற்கு முட்டுக்கட்டையாக இருந்த தன் கட்சி அமைச்சர்கள் இருவரும் இருந்தனர். கான்சர் நோயால் பாதிக்கப்பட்டு இருந்த நிலையிலும் அண்ணா இஸ்லாமியருக்கு ஏற்பட்ட இக்கட்டை களைய நேரடியாக களத்தில் இறங்கியிருந்தார். சில மாதங்களிலேயே பேரறிஞர் அண்ணா இறந்து போனார். இருப்பினும் இஸ்லாமியர்களுக்கும் திராவிட இயக்கத்திற்குமான நெருக்கமான உறவிற்கான எண்ணற்ற எடுத்துக்காட்டுகளில் இதுவும் ஒன்று. இருபதாம் நூற்றாண்டில் திராவிட இயக்கம் ஆரம்பித்த நாட்களில் இருந்தே இஸ்லாமியரை அரவணைத்தே அதன் நடவடிக்கைகள் இருந்திருக்கின்றன. பெரியாரின் வரவால் இன்னும் பலப்பட்ட அந்த உறவு இந்தி எதிர்ப்பு போராட்டம், இயக்கம் சார்ந்த நடவடிக்கைகள் என்று வலுப்பெற்றது. பெரியாரின் வழியைப் பின்பற்றி ஆட்சி செய்த அண்ணா, கலைஞர் காலத்திலும் அவை தொடர்ந்தன. இந்திய சுதந்திரத்திற்குப் பின்னர் காங்கிரஸ் ஆட்சியில் பல உரிமைகளை தமிழக முஸ்லிம்கள் இழக்க நேரிட்டது, புதிதாக ஒரு காவல்துறை பிரிவினை உருவாக்க முனைந்த சென்னை மாகாண அரசு முஸ்லிம்களை காவலர்களாக தேர்வு செய்வதற்கு எதிராக அரசு ஆணை பிறப்பித்தது. இதற்கு எதிர்ப்பு எழ, 1952 ஆரம்பத்தில் அன்றைய நிதியமைச்சராக இருந்த கோபால் ரெட்டி தடையை விலக்குவதாக சென்னை மாகாண சட்டசபையில் அறிவித்தார். இருப்பினும் சுதந்திரத்திற்கு முந்தைய நீதிக்கட்சி ஆட்சியின் போது பனகல் அரசரால் ஆரம்பிக்கப்பட்ட அரசு யுனானி மருத்துவப் பாடசாலை காங்கிரஸ் அரசால் இழுத்து மூடப்பட்டது. இந்திய மருத்துவ முறையை ஊக்குவிக்கும் எண்ணத்தோடு சென்னை அண்ணா நகரில் சித்த மருத்துவப் பிரிவை கலைஞர் கருணாநிதி தலைமையிலான தி.மு.க. அரசு தொடங்கியபோது, காங்கிரஸ் அரசால் இழுத்து மூடப்பட்ட யுனானி மருத்துவத்திற்கும் படிப்புக்கும் இடம் வழங்கப்பட்டது. அதேபோல் சுதந்திரத்திற்கு முன்னர் இஸ்லாமியரின் உயர்கல்விக்காக சென்னை அண்ணா சாலையில் ஸ்பென்சர் அருகில் ஆரம்பிக்கப்பட்ட அரசு முகம்மதிய கலைக் கல்லூரியையும் வெவ்வேறு காரணங்களைக் காட்டி அன்றைய காங்கிரஸ் அரசு பொது பெண்கள் கல்லூரியாக மாற்றியது. எந்தக் கல்லூரி முஸ்லிம்களிடமிருந்து காங்கிரஸ் ஆட்சியில் பறிக்கப்பட்டதோ, அந்த தவறுக்கு பிராயச்சித்தமாக தி.மு.க. ஆட்சியில் அக்கல்லூரிக்கு கண்ணியத்திற்குரிய 'காயிதேமில்லத் பெண்கள் அரசு கலைக் கல்லூரி' என்ற பெயரை சூட்டியதோடு மட்டுமில்லாமல், இஸ்லாமியர் இழந்துவிட்ட கல்லூரிக்குப் பதிலாக சென்னை மேடவாக்கத்தில் 40 ஏக்கர் நிலம் கலைஞர் கருணாநிதி தலைமையிலான தி.மு.க. அரசு ஒதுக்கியது. இதே போல் இட ஒதுக்கீடு, நபிகள் நாயகம் பிறந்தநாள் விழாவுக்கு விடுமுறை என்று முஸ்லிம்களுக்கு அனுசரணையாக தி.மு.க. ஆட்சியில் எண்ணற்ற உதாரணங்களைக் கூறலாம். கண்ணியத்திற்குரிய காயிதேமில்லத், தந்தை பெரியார் ஆகியோரின் மறைவு, தி.மு.க. விலிருந்து ஙஏத விலகல் ஆகியவை இந்த உறவில் பெரிதும் மாற்றம் கொண்டுவரவில்லை எனலாம். காயிதேமில்லத்தின் மறைவுக்குப் பின்னர், எமெர்ஜென்சியை அடுத்து 1977-ல் நடந்த சட்டமன்ற தேர்தலில் ஙஏத தலைமையிலான அ.தி.மு.க. பெரும்பான்மை பெற்று ஆட்சியை பிடித்தாலும், அந்த கூட்டணியில் இடம்பெற்ற அப்துல்சமத்தின் தலைமையிலான முஸ்லிம் லீக் போட்டியிட்ட 10 இடங்களில் ஒன்றில் மட்டுமே ஜெயிக்க முடிந்தது. இதைவைத்து முஸ்லிம்கள் அ.தி.மு.க.வை ஒதுக்கிவிட்டார்கள் என்று முடிவுக்கு வந்து விடக்கூடாது. மாறாக தி.மு.க. மற்றும் அ.தி.மு.க. வேட்பாளராக போட்டியிட்ட முஸ்லிம்கள் பலர் சட்டமன்றத்தில் நுழைந்தனர். காலப்போக்கில் இஸ்லாமிய கட்சிகள் முஸ்லிம்கள் பெரும்பான்மையாக வசிக்கும் தொகுதிகளில் தனித்து போட்டியிட்டு தங்கள் பலத்தை நிரூபிக்க முற்பட்டபோது அத்தொகுதி முஸ்லிம் வாக்காளர்களின் வாக்குகளில் பத்து சதவிகித வாக்குகளைக்கூட பெறமுடியாத அளவுக்கு பொதுக்கட்சிகளில் குறிப்பாக திராவிட இயக்கத்தில் முஸ்லிம்கள் ஐக்கியமாகிவிட்டிருந்தனர். எம்.ஜி.ஆர். தலைமையிலான அ.இ.அ.தி.மு.க.வின் ஆட்சியின்போது சிறு சலசலப்புகள் இல்லாமல் இல்லை. ஜெயலலிதாவின் தலைமையிலான அ.இ.அ.தி.மு.க. ஆட்சியில் திராவிட அரசியல் அயோத்திக்கு செங்கல் அனுப்பும் அளவுக்கு "பரிணாம வளர்ச்சி'யை நோக்கி பயணிக்க, இந்து மற்றும் இஸ்லாமிய மதவாத சக்திகள் தமிழகத்தில் வளர ஏதுவானது. காங்கிரசால் தொடர்ந்து தவிர்க்கப்பட்ட நிலையில், 1999 பாராளுமன்றத் தேர்தலில் பா.ஜ.க.வுடன் தி.மு.க. கூட்டணி உறவுகொண்டது. இது முஸ்லிம்கள் மத்தியில் பலத்த அதிர்ச்சியை ஏற்படுத்தியது. இருமுறை இந்திய அரசாணை சட்டம் 356 பிரிவில் ஆட்சியை இழந்த தி.மு,க,விற்கு மத்தியில் நட்புக்கரம் தேவையாயிருந்தது. இருப்பினும் அது ஒரு இக்கட்டான உறவு, கொள்கைக்கு முரணான உறவு. முஸ்லிம்கள் மத்தியில் சலசலப்பை ஏற்படுத்தினாலும் அந்தக் கூட்டணியால் பெரிதும் நொந்தது உள்ளூர் இந்துத்துவவாதிகள்தான். தி.மு.க.விற்கு எதிரணியில் இருந்தபோது தமிழகத்தில் அமைப்பாக செயல்பட இருந்த சுதந்திரம் கூட கூட்டணியால் பறிபோனதாக மூத்த இந்து அமைப்பினர் அங்கலாய்க்கும் அளவிற்கு தி.மு.க. அரசு இந்துத்துவ அமைப்புகளை கட்டுக்குள் வைத்திருந்தது. 2011-ல் ஜெயலலிதா தலைமையிலான அ.இ.அ.தி.மு.க. ஆட்சி பொறுப்பேற்றபோது, பரிணாம வளர்ச்சி அரசியலில் இருந்து விலகி பெரும்பாலும் திராவிடமயமாக்கப்பட்ட அ.இ.அ.தி.மு.க. ஆட்சியாக, சிறுபான்மையினர் அனைவரையும் அரவணைத்துச் செல்லக்கூடிய ஆட்சியாகவே அது செயல்பட்டது. இன்று தமிழகத்தைவிட மிக அதிக அளவில் இஸ்லாமியர் வாழும் வட மாநிலங்களில் அரசியல், பொதுவாழ்வு என்று அனைத்திலும் புறந்தள்ளப்பட்டிருக்கும் இஸ்லாமிய சமூகத்தோடு ஒப்பிடுகையில் ஐம்பது ஆண்டு திராவிட ஆட்சி என்பது தமிழர்கள் அனைவரையும் சாதி, மத வேறுபாடின்றி அரவணைத்துச் செல்லும், குறிப்பாக இஸ்லாமியரை பொறுத்தவரை அவர்கள் பிரதிநித்துவம் பெற்ற ஆட்சியாகவே அமைந்துள்ளது எனலாம்.

He rode with his severed head

Published in The Hindu, dated 16th June, 2017 At the place, where Badrudin finally collapsed, stands a beautiful Dargah Many battles were fought in and around Madras, on land and at sea, during colonial times. Though not many reminders exist of those battles, at Pallavaram, Chennai, we do find one commemorating a fallen soldier, in this case a martyr or a shaheed . Of course Pallavaram was not the scene of battle and the actual encounter that made a martyr out of Syed Shah Badrudin took place some distance away at Santhome, in the mid 17th century, a few years after the founding of Madras. Badrudin, who belonged to the Bijapur Sultanate, had volunteered to be part of the Golconda forces fighting to finish off the Portuguese at Santhome. The Portuguese, who had built a fort at Santhome by the mid-16th century, often had trouble with the native rulers because of their arrogant attitude. They managed to provoke even a friendly Vijayanagar emperor, and hastily made peace, when the angry Rayar himself came marching to Santhome with the idea of punishing them. However, when the Bijapur and Golconda Sultans gained the upper hand in the Deccan in the mid 17th century, the Portuguese found themselves on the wrong side. That was also the time the Portuguese power was being challenged by other European colonialists such as the Dutch, the English and the French. So, when Santhome came under attack by the Golconda forces in 1646 under the command of Mir Jumla, the English at Fort St. George, despite outwardly professing friendship with the Portuguese, loaned a canon to Mir Jumla to aid in his bombardment of the Portuguese fortress town. It was in this siege of Santhome that Badrudin took part as a horseman of the Golconda cavalry. As the fighting raged on, and even as some of the Portuguese, sensing defeat, were trying to flee Santhome by sea, Syed Shah Badrudin grew impatient. He alighted from his horse, scaled the walls of the Santhome Fort, raced to the flag staff, brought down the Portuguese flag, and triumphantly replaced it with the flag of Golconda. As he wound his way down to join his fellow soldiers to celebrate the victory, tragedy struck in the form of a Portuguese sailor in hiding. Extraordinary will power And this is where, true to Indian tradition, things get bizarre. The Portuguese sailor, who struck from behind, it was said, managed to severe Badrudin’s head, but legend has it that Badrudin not only picked up his fallen head, but also managed to get on his horse, and, followed by his mother, brother, friends and his favourite dog, made his way to Pallavaram. There he finally collapsed, becoming not just a shaheed , but because of the extraordinary display of will power, almost a miracle. He came to be regarded as a saint. As was said to be his wish, he was buried where his head finally fell. His family and servants who followed him are believed to have made their home around the spot. While the severing of the head could be an exaggeration typical of the imaginative Indian mind, perhaps the injury was so severe that it was only a miracle that enabled Badrudin to travel till Pallavaram with his head still on his shoulders. That sort of a miracle —attributed to the power of mystics — and the martyrdom elevated Badrudin, also known as Budu Shaheed, into a Sufi upon his death. Soon, at the place where Badrudin was buried came up a Dargha, frequented by fakirs as well as Nawabs. Today, there are three beautiful Bijapur-style enclosures that are open to the sky at the Hazrath Syed Badrudin Shaheed Dargha, on the Dargha Road at Pallavaram. In the big main enclosure, by the side of Badrudin, his mother and brother are buried. In another enclosure to the front lie the mortal remains of Badrudin’s horse and his pet dog. The Hazrath Syed Badrudin Shaheed Dargha, the only reminder of the 1646 battle for Santhome, is still frequented by faqirs.

Beauty brings down barriers - Ghazal on the Mount

The Renaissance paintings inside the church on St. Thomas Mount inspired the visitors — Muslims and Hindus — to compose verses on the spot Hindus and Muslims reciting Ghazals, inside a church — nothing novel today, perhaps but when it first happened, as an act of spontaneity by people who were overwhelmed by the sheer beauty of the European paintings depicting Biblical scenes, it went on to be etched as a special moment in the city’s multi-cultural history. It happened at the church (called Church of Our Lady of Expectation) on St. Thomas Mount, then known as Firangi Kunda or Parangi Malai when Nawab Sadathullah Khan ruled the Carnatic. The year was 1719, and the Nawab’s men — led by his Dewan, Dakhini Ram along with a few Muslim generals and others — were returning to Arcot after some tough negotiations with the English at Fort St. George. The Nawab’s Church visit On the way, the Nawab’s party was invited by Armenian traders to visit their palatial bungalows at the foot of St. Thomas Mount. After enjoying Armenian hospitality and some rest, Dakhini Ram and his men climbed up the hill to see the elegant church, built at the spot where St. Thomas, the apostle, was believed to have been killed in 72 CE. The Portuguese had built a church there in the 16th century, which was renovated and beautified by the rich Armenian traders of Madras just a few years before the Nawab’s party would land up there, out of curiosity. And what they saw took their breath away. “Its lofty buildings and its elegant and bewitching aisles, where, at every corner, pictures of Virgin Mary and Jesus Christ adorn the walls, dazed the onlooker,” writes Jaswanth Rai, the chronicler of Nawab Sadathullah Khan. Published in The Hindu dated 28th April, 2017 It was probably the first time that the Indians were coming face-to-face with European Renaissance-styled paintings. The use of perspective on a two-dimensional surface to make it appear three-dimensional was one of the characteristic features of Renaissance paintings. It made the painted eye appear as though it was following the viewer. Once inside the church, they found the interior of the church roof completely painted with Biblical scenes and of Virgin Mary with Child Jesus. “What wonderful paintings, particularly the ones on the roof are beyond all praise. From whatever corner one looks at, his eyes are dazzled at the art,” records Jaswant Rai, who accompanied the Dewan. Jaswant Rai’s friend Muhammad Arif composed a verse on the spot: ‘His eyes (artist’s) see with the eye of God: The whole art of the West is manifested in the twinkle of the eye.’ Thoroughly intoxicated with the beautiful paintings and the hospitality of the padre, the Nawab’s men decided to hold a Mushaira (a poetic symposium) right there. So poets such as Khizl Bash Khan, Fazlullah Khan, Aga Muhammad Muqim, chronicler Jaswant Rai and several others got together. Basanth Rai, brother of Jaswanth Rai, sang: ‘The eye has not eyed like unto the beloved from the west; The moon has not witnessed another such moon in the whole of that country…’ Muhammad Arif continued thus: ‘The European beloved has struck such a chord in my heart That the page of my heart has been metamorphosed Into a picture of Europe…’ Interestingly, the paintings also brought in philosophical musings in people like Khizl Bash Khan, who began his recital with, “I am not able to differentiate between a Sheikh and a Brahmin…” Perhaps the English translation does not do justice to the original Persian verse with its rhyme and meter, but it does offer a glimpse into a society that appreciated art beyond the narrow confines of religion. Today, sadly it is only these verses that remain of the beautiful paintings that adorned the ceilings of the church. But these verses and the St. Thomas Mount chronicle bear testament to a time when religion did not blur man's appreciation for the lofty things of life.

The Madras - Ottoman Turkey connection

Published in The Hindu dated March 16, 2017 As you turn off the Triplicane High Road into the Wallajah Mosque compound in Chennai, you can’t miss the elegant old building, painted white, that stands defiantly graceful amidst the concrete jungle. The building whose grand entrance faces the mosque, that once welcomed foreign dignitaries, stands closed today, and with its back entrance open on the Vallabha Agraharam street, it operates as a lodge for weary travellers — both foreign and Indian. Wonder if any of them are aware of its rich heritage that connects Madras with the Turkic Ottoman Empire. As the smaller picture reveals this was once the grand Ottoman Turkic consulate in Madras. Madras’s association with the Ottoman Empire dates back to the time of the Nawabs of Arcot, when they made the city their home in the mid-18th century. As the two most revered holy sites of Muslims, namely Mecca and Medina, were under the protection of the Ottoman Empire, the Nawabs corresponded with the Ottomans regarding Haj pilgrimage and a few other issues. By virtue of having the holy sites under their control, the Ottomans styled themselves as Caliphs, giving them a religious authority. Struck fortune It was perhaps this and the business opportunities offered by the Ottoman Empire that led Mohamed Badsha Sahib to represent Turkish interests in Madras. Mohamed Badsha Sahib who started his business on Triplicane High Road in 1812 struck fortune in 1866 when he went on a tour of West Asia. He began dealing in indigo with Cairo, Asia Minor and Baghdad. From the fortune made, Badsha made some significant contribution to the Ottomans in the Turko-Russian war. In recognition of his contribution, he received the ‘Hamidea Decoration’ from the Sultan of Turkey and was also granted the title of “Effendi.” Upon his retirement in 1881, his sons expanded the business and also continued to represent Turkish interests. Their office was at Erabalu Chetty Street and the Turkish Consulate was on Triplicane High Road. As Turkey was trying to modernise, the sons pitched in with their support, collecting money from India for the Hamede-Hedjaz Railway project that was intended to connect the holy cities in Arabia with Turkey as well as move troops through the Arab territories. This was the railway line that the famed ‘Lawrence of Arabia’ would attack as part of the Arab revolt against the Ottoman caliphate. The Ottoman Sultan honoured Khan Bahadur Md Abdul Aziz Badsha (son of founder), who was the Consul of Turkey in 1913 with the ‘Order of Osmanieh’ and his brother Kuddus Badsha, the Vice-Consul, was awarded a gold medal for the same. Such was the Turkish involvement in Ottoman affairs. However the Badshas with their huge business interests in the Madras presidency were no less in their contributions to the Madras society. Be it the Mahajana Sabha, Anjuman, the Indian National Congress, the Madras Presidency Muslim League, running educational institutions, South Indian Chamber of Commerce or being Sheriff of Madras (in 1913), they were actively involved in every aspect of Madras society. Interestingly, they were also considered loyal subjects of the English crown and honoured by the British with the title ‘Khan Bahadur.’ This fine balancing by the Badshas would be severely tested when World War I broke out pitting the Turks against the English and subsequent Khilafat agitation (for the restoration of the Caliphate) of the Indian nationalists led by the Ali brothers and Gandhiji agitating against the British Crown. Wonder what transpired in the Ottoman Turkish Consulate in Madras under such trying times. The flag was pulled down long ago but if only records exist of what transpired within the four walls of the Consulate, it will not only enrich Madras history but also our understanding of the ‘Great Game’ being played out by the Western powers, Turks and the Russians even today.

An arch witness to power stuggle at Madras - 200 years ago

Published in The Hindu - Friday Review, dated 17-02-2017 Madras was in the eye of a power storm, 200 years ago An ailing or aged ruler triggering a political crisis is not something new in Indian history, but what is interesting about the recent drama that unfolded in Chennai has its parallels to a power struggle that Madras was witness to a little more than 200 years ago. The drama then too had an ailing ruler, various aspirants including a ‘sister’ scheming to take over power upon his death, and a Governor keenly assessing the situation.

The only visible token of the dramatic events that unfolded in 1801 when Umdatu’l-Umara, the Nawab of Arcot, died, is a nondescript arch with the name ‘Azeempet’ chiselled on it, that still stands on Chennai’s Triplicane High Road, a few yards away from the Walajah Mosque. It is a reminder of sibling love that turned bitter and ultimately led to the dramatic fall of the House of Arcot, paving the way for the East India Company to establish itself firmly in the saddle and change the course of Indian history. Old timers remember this arch as the gateway, ‘Kaman-Darwaza,’ to the palace of Sultanu’n-nisa Begam, the daughter of Nawab Muhammad Ali Walajah and sister to Nawab Umdatu’l-Umara. Nawab Umdatu’l-Umara, who succeeded Muhammad Ali Walajah upon the latter’s death in 1795, was very fond of his sisters, especially his senior sister (meaning the eldest of his younger sisters) Sultanun’n-nisa, also known as Buddi Begum. Sultanu’n-nisa was equally fond of her brother so much so that, out of concern for his safety, and to ward off evil, she used to send everyday a rupee coin to the Nawab, which he would dutifully tie it on his upper arm.The Nawab very often spent his evenings at the palace of his senior sister, listening to musicians, watching a dance recital or just having dinner. He had a room in her house, where the Nawab met with his officers and others. It was widely believed that Sultanu’n-nisa was the actual power behind the throne. Somewhere down the line, Sultanu’n-nisa had assumed that her son Raisul Umara would succeed her brother to the throne. But she was not the only one eyeing the throne, as the Nawab himself would lament - “I intend my son for the throne; Sayful Mulk (the Nawab’s younger brother) intends that the throne is for him; my senior sister has in mind that her son is meant for the throne after me; and the firangs (foreigners – the East India Company) are waiting for their opportunity. But it shall be as the Supreme Ruler wills.” The Nawab wrote a will on his deathbed, making his son Tajul Umara his successor, a move that enraged his sister, who felt betrayed. It was an opportunity too good to miss for the firangs, who were looking for an excuse to take over the Carnatic entirely.The English used the simmering anger of Sultanu’n-nisa and spread the rumour that a coup against the Nawab was in the offing. With the connivance of Nawab’s Diwan, Col. Barret, they surrounded the ailing Nawab with the Company’s troops. When Nawab Umdatu’l-Umara died in 1801, a bitter Sultanu’n-nisa would not forgive her brother. She refused to let the coffin pass through the Kaman-Darwaza. It had to be left the whole night with guards in a hall opposite the arch. After failing to persuade his aunt to let the coffin through, Tajul Umara, son of the deceased Nawab, decided to break the wall behind Nusrat-mahall and send the coffin to Trichy, to be buried next to the tomb of his grandfather Nawab Walajah. This power struggle enabled Governor Edward Clive to make a man of Company’s choice as the next Nawab, a man who was willing to sign away the Kingdom, which the young Tajul Umara, the rightful successor, refused to do. Umara’s cousin Azim-Ud-Daula was anointed as the next Nawab. Tajul Umara died within a few months. Sultanu’n-nisa and her son left for a Hajj pilgrimage and chose to settle down in the holy city of Karbala in Iraq, where she eventually died. Two hundred years later, the arch still stands, a mute witness to the bitter power struggle that not just led to the tragic fall of the House of Arcot but a drastic change in power equation that would take more than century for India to recover from.