A VERY HAPPY SANKRANTI

SANIA MIRZA NAMED UN WOMEN'S GOODWILL AMBASSADOR FOR SOUTH ASIA

PRESS RELEASE

PRESS RELEASE

The Third Annual Gala of the Hyderabadi Cultural Association of Greater New York

On Saturday the 15th of November 2014, the Hyderabadi Cultural Association of Greater New York (HCA) held its Third Annual Gala at the LaGuardia Palace Hotel in New York City. The event was graced by the presence of Hon. Shri Dnyaneshwar M. Mulay, the Consul General of India at New York. The keynote address was delivered by Dr. Abusaleh Shariff, the Chief Scholar at the US India Policy Institute in Washington D.C.

Mr. Quddus Mohammed, the outgoing President of the HCA, welcomed the over 300 attendees, and stressed the role of HCA as a secular cultural organization that not only sought to promote Hyderabadi culture among the diaspora, but also participated in charitable initiatives helping the underprivileged  get  educational access. The organization also felicitated a variety of diasporic Hyderabadis including Dr. Rajender Jinna, a former President of the American Telugu Association, Ms. Tasneem Osmani, an education philanthropist, and Khavi Ahmed, a 12 year old member of the HCA community. During the course of the night, over 20 educational scholarships for students in Hyderabad were pledged by the attendees.

Hon Consul General of India highlighted the importance of promoting the culture of India in the USA and around the world and also encouraged the Hyderabadi diaspora to actively engage in promoting US-India relationship. The keynote speaker Dr. Abusaleh Shariff, who was a member of the Sachar Committee, shared his research on the issues and growth inequality among of the Indian minorities.

The gala also featured a comedy act, a musical program featuring the famous singer Ali Sher, and a sumptuous authentic Hyderabadi-style dinner. The attendees lighted the night in their traditional Hyderabadi attire as a team of six-member panelist nominated the best Sherwani and the best dressed couple winner.

TRENDING IN CONTEMPORARAY SHERWANI FASHION

CONGRATULATIONS TO THE WINNING BEST COUPLE

AN AMAZING NIGHT OF GLAMOUR & FRIENDSHIP

A GREAT PROGRAM LINE UP FOR THE 3RD GRAND GALA NIGHT EVENT

DIWALI KI SHUB KAMNAYEN

3RD ANNUAL GRAND GALA NIGHT EVENT 15TH NOV 2014

BUY EVENT TICKETBUY EVENT TICKETS

NAZM HYDERABAD DECCAN BY. DR AHMED ALI BARQI AZMI

THANK YOU FOR YOUR SUPPORT & FINANCIAL BACKING

History of Sherwani - Icon of Deccani Tehzeeb by Dr. Shabeena Pasha

 

History of Sherwani - Icon of Deccani Tehzeeb

By: Dr. Shabeena Pasha

 

 It is claimed that the sherwani originated in British India during the 18th century as a fusion of the Indo-Persian achkan and chogha with the British frock coat in an attempt at producing a westernized form of traditional attire. Both the contentions do not standup to a critical evaluation of medieval Indian couture through a study of paintings and illustrations of which we are fortunate enough to have quite a few examples in collections spread across the world. In Hyderabad itself one finds a portrait of Sultan Quli Qutubul Mulk, founder of the Golconda Kingdom, attired in a collared frock coat, the upper part snugly held together by six gem encrusted buttons and flaring into a wide skirt below the waist. The exquisite garment, trimmed at the sleeves with intricate embroidery which matches the pattern of the collar, lays to rest the presumption of a British frock coat ever being the precursor of the truly indigenous sherwani.

 The sherwani most certainly evolved from Indo-Persian dress patterns which underwent notable change during the late 19^th century mainly due to a lifestyle transformations precipitated by socio-political developments. Gentlemen were no longer required to be ever ready to mount a horse and charge off into battle and this freedom from constant vigil made the wide skirt redundant. As more befitting and graceful costumes evolved, the sherwani gained wide acceptance and became the most favored garment in the wardrobe of discerning Indian males. Preference for the sherwani as formal dress by a majority of the key players in the freedom struggle and its extensive usage by Jawaharlal Nehru ensured its being declared as the national dress of India following independence. Interestingly it was also adopted as the official garb of Sri Lanka where it had been introduced by the Mudaliars.

 Although the sherwani is mentioned as one of the garments favored by the second Nizam, it came into vogue in Hyderabad only during the reign of Mahbub Ali Khan, sometime at the end of the 19^th century. For the last Nizam, Osman Ali Khan, it became the dress of choice and subsequently gained official status as mandated court attire. Salar Jung III is credited with introducing the use of handloom fabrics, enabling the sherwani to emerge as a daily wear garment due to the resulting affordability and it has remained the distinctive apparel of Hyderabadi gentlemen ever since. Though constant usage today is restricted to a few, the people of Hyderabad invariably don the sherwani on momentous occasions in their life and it remains obligatory wear for the bridegroom at Hyderabadi wedding.

 The Hyderabadi sherwani is readily identifiable due to its unique fit and frappe in contrast to its north Indian manifestation which barely covers the thighs, the Hyderabadi version is considerably longer and extends to slightly below knee level. The six buttons rule, first apparent in Sultan Quli’s attire, is scrupulously followed by the people of Hyderabad barring the rare case of an exceptionally tall individual who is forced to adopt the Hindustani style of seven buttons to ensure a proper fit. Additionally six smaller sized studs, three for each sleeve complete the embellishment. Other distinctive features of the Hyderabadi sherwani, like a high collar and flaps covering breast pockets, are no longer in use. The loss of these distinctive features is largely due the limited clientele which fails to generate enough business for really good masters to practice the art and pass on their expertise to the next generation. John Burton, the Nizam’s own couturier who was the most sought after sherwani craftsman of Hyderabad, left behind a legacy which remains unmatched.

 The post independence scenario at Hyderabad witnessed a drastic change in attire with the erstwhile residents of the city being relegated to the background. The few who refused to give up icons of old culture suffered greatly and most began restricting their cultural identity within the four walls of their homes.

 It is said that once when a request for funding of a seminar on the contributions of sherwani to Deccan History was labeled the concerned minister flew into a rage and screamed at the organizers for attempting to resurrect icons of a dead culture. His secretary, one of the few surviving old timers in administration, had to enlighten him that it was the great historian, Padmsree Haroon Khan Sherwani and not the garment that was proposed to be discussed at the meet! Such were enlightened successors to Hyderabad’s rich and multi faceted legacy. Despite unreasonable bias against iconic markers of Hyderabadi ethos, the sherwani continues to be a prime symbol of cultural identify for Indians.

 

-Dr. Shabeena

THE SACRED FIRE COMMUNITY: THE PARSIS OF HYDERABAD

THE SACRED FIRE COMMUNITY: THE PARSIS OF HYDERABAD

On August 21, the Parsis living in Hyderabad and Secunderabad will gather at the sacred fire temple to celebrate Navroz, the Parsis New Year. For the believers of sacred fire, Pateti, the last day of the year is a day to seek forgiveness for past sins and Navroz the following day signals a fresh start.

Though the Parsi community is extremely small, total of 438 families and 1,169 living in the twin-cities, these are very distinguished and very well educated community. They are talented especially in arts and business and are generally noted for their gaiety celebrations, lavish hospitality and philanthropic contributions. Culturally speaking, Hyderabadi Parsis are a combination of Hyderabadi culture with strong British influences making them distinctly different from their counterparts in other cities.

The Parsis came to India from the Persian province about 1200 years ago to safeguard their religion and the teachings of Zarathustra. In Hyderabad, the Asaf jahi Dynasty attracted some of the best Parsi talent and many of them spent their lives in the service of the Nizam occupying positions of trust and responsibility.

The Parsi-Zoroastrian Anjuman of Secunderabad is the main temple and community center. This also acts as a governing body of various properties, Dharmashala and the three fire temples (one in Hyderabad and two in Secunderabad). To address the aging and numerically declining population Anjuman conducts several community support programs including education, community development and fertility programs. In the last five years only 30 marriages and less than 50 births were celebrated, as noted by the Anjuman.

The Zoroastrian club is the venue for most community activities. Hyderabad also boasts of Parsi colonies like bapu Bagh and Shapurbagh.

The two 'Towers of Silence', Parsi funeral services centers where scavenging birds dispose of their dead, are located at Bhoiguda and Parsigutta. According to Times news paper article the Zoroastrian scripture and tradition say that a corpse is a host for decay. Consequently, scripture enjoins the safe disposal of the dead in a manner such that a corpse does not pollute the air, water and earth, said Ervad H Bharucha, head priest of Chenoy Fire Temple. However, Parsi community in Hyderabad has been forced to resort to solar concentrators to carry out the last rites.

 The community, a total of approximately 70,000 across India consists largely of an inbred population and increasingly declining, as a result of the self-imposed discouragement of intercommunity marriages, acceptance of those who inter-marry and their spouses and offspring. Some argue that, unless this is addressed the community will continue to dwindle, while others argue that intermarriage will erode the distinctiveness of the community.

 

For Ms.Dilshad Patel (left), an actress in small budget films and a proud supporter of the Hyderabadi community “Family isn’t always blood. It’s the people in your life who want you in theirs; the ones who accept you for who you are”.
Ms. Dilshad Patel, Actress

                                                                   Written by

                                                          Quddus Mohammed

THE RASHTRAPATI NILAYAM

RASHTRAPATI NILAYAM :

 Besides the Rashtrapati Bhavan in New Delhi, the President has official residences in two other states - Rashtrapati Nilayam near Secunderabad and The Retreat at Mashobra, near Shimla.

The Rashtrapati Nilayam is the only Presidential retreat in the South of India

  Photographed by Raja Deen Dayal in the 1880’s this magnificent single storied mansion was constructed by Nizam Nazir-ud-Dowla in 1860. Located in the quite cantonment area of Bolarum in Secunderabad, this was originally the residence of Nizam’s chief military officer. This was later occupied by British Viceroys.

 
 The construction of this building was completed in 1860 and is spread over 97-acres of landscaped garden. The building has 20 rooms which include a darbar hall, morning room, dining hall and a cinema hall.

    The flag post-cum-weather watch instrument, which was located on the lawns on the north-west was erected in 1867. It was here the Prince Azam Jah handed over the Hyderabad state to Indian Union. After the merger of Hyderabad State with the Union of India in 1950, the government took over the building and converted it into a resort for the President.

    Only a replica of the flag post is exhibited in the Cinema Hall in residential complex. The 154 year old Residency House is now called Rashtrapati Nilayam.

    The three winged Madras style retreat is roofed at 20 to 25 feet in height, surrounded by-low level common verandah. The three wings are Presidents wing, family wins and dining wing. A 50-metre long ventilated tunnel links the state kitchen to the state dining hall. The tunnel was built for the safety of the Nizam, as there was a huge that his food could be poisoned by his enemies.

    The retreat's also has an old well, which is still used for irrigating the vast lawns of the Nilayam. The premises comprises landscaped garden, seasonal flowering plants and display of potted plants around the main building, natural cascading waterfalls and seven different types of nutrition gardens of Mango, Pomegranate, Guava, Amla, Coconut and Cheeku.

    In December 2009 the Herbal Garden was inaugurated  and included  medicinal , aromatic and 116 species of medicinal and aromatic plants including sarpagandha, kalabandha, citronella, lemon grass, khus, geranium, coriander, sandalwood, tuber rose, jasmine, kalmegh, tulsi etc.

 

Written by
Quddus Mohammed

 

"THE TASTE OF WORDS" BY PROF RAZA MIR

THE TASTE OF WORDS

-An introduction to Urdu Poetry

 

“Yeh Kaisa Ishq hai Urdu Zuban Ka

Maza ghulta hai lafzon ka zaban per”

“Urdu is a nation by itself. Where ever it travels, it creates its own world. Wherever Urdu goes, it clasps people in a bear hug. It becomes a tradition unto itself. For Urdu is, after all lingua franca of culture”, describes world renowned writer Gulzar who wrote the foreword of the latest book from Professor Raza Mir “The Taste of Words”. The book was launched this month and was commissioned by Penguin India.

To the Hyderabadi Diasporas of New York and New Jersey Prof Raza Mir is not a new face. The charming handsome Professor elegantly with subtle humor, dressed in Shahi long black sherwani and speaking fluent Telugu and Urdu, is the opening face of the fastest growing Hyderbadi Cultural Association of New York. He is among the prominent Hyderabadi’s and included in the association’s “Amazing Diasporas” section of the association’s annual journal.

 

“Khudi ko kar buland itna ke har taqdeer se pehle

Khooda bande se khud pooche, bata teri raza kya hai”

       Born in the old city of Hyderabad, Prof. Raza Mir is a graduate of  Indian Institute of Management, Calcutta and a PhD from University of Massachusetts. He teaches management at William Paterson University, USA. He co-edited a book titled Organizations, Markets and Imperial Formations: Towards an Anthropology of Globalization (London: Edward Elgar Press.)

       A passionate lover of Urdu Prof. Raza Mir believes that Urdu continues to be a vibrant and lively language. “Writing about Urdu poetry is my passion and it provides me an escape to tranquility”, he says. He co-authored with Hussain Mir the book “Anthems of Resistance: A Celebration of Progressive Urdu Poetry. I have been interested in Urdu poetry since I was an adolescent, but never formally learned the language. My obsession with Urdu forced me to learn the Urdu script.

 
The intended readership, as the author writes, are not really the Urdu or Urdu Poetry experts but it serves as convenient introduction to Urdu poetry. The book begins with a brief historical essay on Urdu and Urdu poetry and has about 150 poems from legendary writers like Amir Khusrau, Mir

Taqi Mir and Mirza Ghalib to the lyrics of contemporary Urdu writers like Javed Akhtar, Kaifi Azmi and Gulzar. “My favorite poets are Javed Akhtar and Gulzar, and a variety of feminist poets Fahmida Riaz, Zehra Nigah and Ishrat Aafreen”.

 Ghazal is a dominant form of Urdu poem structured in the form of “shers” couplets. To explains this to the readers Raza quotes examples of popular songs and ghalzals like Hasrat Mohani’s “Chupke Chupke raat Din”

 

Hum ko ashiqui ka vo zamana yaad hai

Aur dupatte main tera vo moonh chupana yaad hai

Prof Mir is married to Farah Mir, an investment banker.  “This book is first and foremost a gift for my wife Farah” writes Prof Raza .  The couple has two sons and lives in New Jersey.

                                                           

WANT TO HOST  AN EVENING WITH  WRITERS &  POETS

EMAIL: HCAOFGNY@GMAIL.COM