Heritage Walks (2025)

28/12/2024

Gurudwara Sisganj Sahib, located in Chandni Chowk, Old Delhi, is a sacred site that memorialises Guru Tegh Bahadur, the ninth Sikh Guru, who was martyred in 1675. His inexorable stand for individuals’ freedom to practice their faith and his refusal to abandon his own, in the face of brutality, became a defining moment in Sikh history.

The story of his martyrdom began when Mughal Emperor Aurangzeb sought to force a group of Kashmiri Pandits to convert to Islam. In their despair, the latter turned to the Guru for aid. In response, Guru Tegh Bahadur courageously challenged the emperor, declaring that if Aurangzeb could convert him, everyone would follow; otherwise, the emperor should halt his pursuit of forced conversions.

The Guru, along with his devoted disciples Bhai Mati Das, Bhai Sati Das, and Bhai Dyala, was arrested and imprisoned at the Mughal Kotwali (now the langar hall of the Gurdwara). The three disciples endured unspeakable torture in front of their Guru, an attempt to break his spirit. Despite witnessing their persecution, Guru Tegh Bahadur remained steadfast in his faith, refusing to renounce his beliefs. His ex*****on followed, and he was beheaded on the very spot where the Gurdwara now stands.

Today, Gurudwara Sisganj Sahib is not only a place of worship but also a homage to the courage and sacrifice of the Guru and his disciples. The Bhai Mati Das Museum within the Gurdwara honours their memory and showcases a collection of modern historical paintings that depict key moments from Sikh history, including scenes from the lives of the 10 Sikh Gurus. The nearby Northbrook Fountain, located at Fountain Chowk, is believed to be the place where the three martyrs were tortured.

24/11/2024

Prithviraj Chauhan, the 12th-century ruler of the Chauhan dynasty, is a historical figure, popularly celebrated for his stand against Muhammad Ghori, the ruler of the Ghurid dynasty. The stories of Prithviraj’s marriage with Sanjyogita when she garlanded his staute at her swayayamvar; the “Shabd-Bedi Baan” – the arrow shot by the captive & blinded king, are all stuff of legends. Today, Qila Rai Pithora in Mehrauli is associated with the Chauhan king; Rai Pithora being another name for Prithviraj.

Cynthia Talbot in “The Last Hindu Emperor: Prithviraj Chauhan and the Indian Past, 1200–2000”, undertakes a thorough case study approach to examine the ways in which memories of the Chauhan king have been constructed and reconstructed. Talbot synthesizes historical facts with local stories and popular narratives. She uses a range of literary works including the Prithviraj Raso, Indo-Persian and Sanskrit texts and epigraphic evidence and the epic ballad of Alha Udal (where incidentally, Prithviraj is a villan, not a hero!) The book is especially relevant for unravelling the process of memory and history-writing through which Prithviraj Chauhan came to be associated with Delhi and remembered as the king of Delhi, rather than of Ajmer.

The read serves as an important reference for how history and memories intertwine along with the politicisation of historical figures via reimagination of their legends.

20/10/2024

Amidst the graves in Nicholson Cemetery lies the burial site of a prominent intellectual figure and key personality of the Delhi Renaissance, Master Yesudas Ramachandra. He was a professor of mathematics and an Urdu stylist at Delhi College. As a nexus of the 19th-century movement, the college was a trailblazer in producing, publishing and translating texts in various languages, including English, Arabic, Sanskrit and Urdu, making knowledge accessible.

Master Ramachandra played a crucial role in developing periodicals issued from the institute’s press in the mid-19th century, editing two journals, a fortnightly titled Fava’idu- ’n-Narizin and a monthly scientific and literary publication called Muhibb-e-Hind. Through these efforts, he introduced the literate public of North India to Western advancements in science and technology while promoting a culture of learning and reform.

Born into a Kayastha family, he converted to Christianity around 1852, a decision that led many families, fearful of conversion, to withdraw their children from the college. The First War of Independence further altered his life drastically. Deemed a traitor by the rebels, he fled the city, and upon his return, he faced rejection and hostility from the British, who viewed him as a ‘native’. Despite his efforts to reestablish himself in Delhi, he encountered discrimination, physical assaults and public derision. His passing in 1882 marked the end of a transformative period in history.

29/09/2024

Old Delhi boasts an impressive variety of buildings attributed to women, including those of royal descent like Jahanara, Akbarabadi Begum and Fatehpuri Begum. Also notable is Begum Samru, India’s only catholic queen, remnants of whose estate, which once stood opposite the Red Fort, can now be found in Bhagirath Palace Market, one of the largest for electronic goods. While various sources offer fragments of her life story, much still remains unknown.

A detailed portrait of her transition, from an orphaned girl to a courtesan turned mercenary and administrator, is presented in the historical novel ‘Begum Samru of Sardhana’ by Michel Larneuil. The first-person narration immerses readers in the world of this enigmatic figure, providing insight into her thoughts and feelings.

Divided into two parts, the book indicates the functions of names and their significance in shaping identities. It chronicles the protagonist’s transformation from Farzana to Begum Samru, then to the Begum of Sardhana, and finally to Begum Joanna upon her conversion to Christianity, alongside chapters dedicated to key figures in her life. As the tale unfolds, the inspiring nature of her journey becomes apparent as she rose against the rigid gender roles of her time. She commanded an army of 4000 troops, led them into battle, and provided protection to the Mughal emperor Shah Alam on several occasions which earned her immense respect. References to her architectural legacy reflect her appreciation for cultural diversity. With every page readers are compelled to know more.

15/09/2024

Jahanpanah, meaning “refuge of the world”, was the name given to the fourth fortified city of Delhi constructed by Mohammad bin Tughluq in the 14th century. Per the Sultan’s grand vision, earlier cities of Lal Kot and Siri were merged and bordered to form a new settlement holding structures emanating opulence and splendour like a citadel, palace and mosque. Traces of the same can be found in several locations across South Delhi.

The Bijay Mandal is a notable example. Translating to “Victory Pavillion”, the building appears to have served a strategic function. It stands on two sequent platforms and features an octagonal pavilion which offers an unobstructed view of surrounding areas from all directions, including Sarvodaya Enclave, Kalu Sarai and Hauz Khas. A narrow staircase leads to the top level. Speculations about the premise’s purpose include its use by the emperor as a personal lair or to monitor his soldiers. Chronicles of Moroccan traveller Ibn Battuta who visited the Sultan’s court from 1333 to 1341 indicate the existence of a complex called Hazar Sutun or the “hall of thousand pillars” at the site. Described as the king’s court and a hall for public audience, evidence of its relation to the Bijay Mandal has been found. A striking characteristic is the set of two pits positioned along the walls of a hall, leading historians to wonder if they were wells, storage space for grains or treasure chambers. The latter of the three is likely to be true as prior excavations have discovered a variety of precious objects from various time periods here, such as rubies, corals, pottery, pearls and coins.

31/08/2024

“The Kaurs of 1984” by Sanam Sutirath Wazir revisits the harrowing devastation inflicted upon Sikhs following the assassination of Indira Gandhi. The trauma of those affected, particularly women, is documented through a ghastly narrative created from oral histories that leaves an indelible impact on those who engage with it. Graphic imagery is evoked as survivors recall memories still fresh in their minds, of losing their families; shedding their identities; being betrayed by those they considered friends; unprotected by the very institution that pledges adherence to the principle of secularism, promising unwavering protection on its basis; and so much more.

A sombre period in the country’s past marked by hatred and barbarity, the experiences of Sikh women during this time have not been as extensively recorded. In the unwarranted attacks against their community, they suffered violations of all kinds, uprooted and displaced from their residence, forcibly made to witness their loved ones being martyred by mobs and facing harassment, physical and psychological, at the hands of the aggressors. As their pleas for help went unheard, they were impelled to leave their homes of which nothing remained, left to figure out ways to survive, transitioning from homemakers to wage earners in order to raise their children. Recollections of women who took to militancy are elaborated. The work also highlights reasons behind the failure of rehabilitation efforts as these women are still enduring the pains inflicted upon them, grappling with wounds that are only beginning to surface.

19/08/2024

Sultan Firuz Shah, the third ruler of the Tughlaq dynasty, reigned over Delhi from 1351 to 1388 and was known for his architectural innovations and accomplishments. Among his notable works was the installation of two Ashokan pillars in the city, which were transported from Topra and Meerut. Uprooting and moving them was a remarkable feat, especially the monolith at his capital Firuz Shah Kotla, which weighed 27 tons and required dismantling and transportation via river.

The pillar in his fortress was placed atop a stepped pyramid and was intended to be displayed as an impressive monument for future generations to witness. It was renamed “Minar-e-Zarin” meaning “golden column” because of its burnished appearance. Scholars from distant places were invited to attempt decrypting the inscriptions on its surface. However their ventures proved futile as knowledge of the Brahmi and Prakrit scripts had declined considerably in northern India. Nonetheless, local legends and contemporary accounts have helped shape their interpretation. Some believed it to be the “walking stick of Bhim”, used for herding cattle by the most powerful of the Pandava brothers from the Mahabharata. Others associate it with a revered djinn named Lat Baba with “Lat” meaning pillar and “Baba” referring to a venerated figure, making it a sacred site.

The other pillar stands near Firuz Shah’s hunting lodge on the northern ridge, the Pir Ghaib. It was damaged in an 18th-century explosion and subsequently reassembled. Carvings on it, which detail Ashoka’s principles of administration and initiatives of public welfare, were gifted for study to the Asiatic Society in Calcutta by Hindu Rao.

04/08/2024

The earliest account of a settlement in Delhi has been traced in the epic of Mahabharata, which alludes to the city of Indraprastha. Thereafter, control over the region was assumed by the Tomars, Chahamanas, Sultans, Mughals and British, respectively.

Regimes led by each of these had distinct reasons for occupying the city, and once established, they left their mark, discernible in the architectural styles adopted by them. Structures from the time of the Delhi Sultanate like the Hauz Khas Complex, Qutub Minar and Tughlaqabad Fort are marked by Indo-Islamic elements, their distinct domes contrasting the Sikhars of Hindu frameworks. The Mughal period introduced imposing buildings such as the Red Fort and Humayun’s Tomb, featuring red sandstone, white marble, lush gardens and ornate domes. Colonial aesthetics are visible in constructions like the Parliament House and Central Secretariat. All are reflective of the cultures that existed in the city and contributed to its selfhood.

The origin of Delhi along with the transformations it underwent over time are detailed in Percival Spear’s “Delhi: A Historical Sketch”. One of the four books in “The Delhi Omnibus” collection, it incorporates photographs, chronicles and references to old records, which together provide readers with an understanding of Delhi’s transition into a metropolis.

28/07/2024

In Old Delhi, place names were often drawn from local trades, renowned commercial classes or notable figures residing in the area. An eminent landmark here is the Town Hall, built by the British on premises formerly owned by Shahjahan’s daughter Jahanara. During the Mughal era, the location accommodated a city square and an octagonal pool. The precinct measured 100 by 100 yards and flowing through it was a canal that reflected moonlight which led to it being recognised as Chandni Chowk or “Moonlit Square”.

Constructed between 1860 and 1865, the Town Hall serves as a key example of British civic architecture in the city, fashioned to facilitate interaction between the local community and Europeans. Originally named the Lawrence Institute, it was envisioned to house the municipality office, chamber of commerce, literary society and museum. It was predominantly funded by local traders and the public. The municipality also made significant contributions to its construction owing to which, they asserted on using it exclusively, eventually purchasing the building in 1866 for over 1,00,000 rupees.

The architecture is a fusion of Victorian elements, East India railway station style and Italian railway station features from Punjab which prompted stringent criticism for its dismal design. Recognised publications of the time asserted that it was the public’s right to expect better aesthetics. However, officials dismissed these sentiments by highlighting their scant contribution of Rs. 40,000. Also featured at the site is a statue of Swami Shradhanand who protested against the Rowlatt Act here.

22/07/2024

Fascination is one way to describe the experience of becoming familiar with all that is confined within Delhi, a city where speckles of foregone times exist in tandem with the verve of everydayness. Standing in places one least expects, camouflaged between highrise buildings and proudly staking claim over key spots like busy roads and complexes, old structures that have withstood the test of time and are sights to behold make one contemplate their history.

Exploring this peculiar mix of antiquity and modernity, as well as the latter’s intrusion into townships that are hundreds of years old, Charles Lewis and Karoki Lewis, in “Delhi’s Historic Villages”, present an informative report about lesser known monuments from medieval times, focusing on eight villages- Begumpur, Khirki, Chiragh Delhi, Shahpur Jat, Masjid Moth, Hauz Khas, Nizamuddin and Mehrauli. In depth archival research, interviews with villagers and evocative photography thoroughly encapsulate how urbanity has bled into the traditions of these communities obliged to navigate and adapt to continual changes and adopt new lifestyles. Capturing Delhi’s dynamic and juxtaposed identity, the book emphasises the importance of preserving relics reflecting its storied past and is sure to keep readers interested.

14/07/2024

Every year Delhi University attracts students from across the country vying to secure a spot in one of its many prestigious colleges. Reasons for this high demand are manifold, including the allure of studying in the national capital; university’s reputation; variety of courses offered; opportunities for obtaining affordable education; vibrant college culture; increased networking prospects, etc. In conjunction with other institutes, St. Stephen’s college and Hindu college often constitute two of the top choices for aspiring students. Surprisingly, both predate the establishment of Delhi University itself!

Tracing its origin back to 1881, St. Stephen’s College was started in a haveli in Old Delhi’s Katra Kaushal Rai of Kinari Bazar. Initially a Cambridge Missionary’s initiative, it was relocated twice before settling at its present location. Between 1892 and 1940 it stood in Kashmiri Gate. The original campus now serves as the office of the Election Commission.

Hindu College was founded by nationalists in response to and as a display of resistance against the western education being proselytised by the British. The campus was located near St. Stephen’s College and was the initiative of Krishan Dassji Gurwale who started it with other visionaries in 1899, in order to impart patriotic education in a secular and egalitarian manner. Originally linked to Punjab University, the college was housed in a building in Kinari Bazar, Chandni Chowk, and underwent a major confrontation with the former in 1902 over the dearth of proper facilities. Rai Bahadur Lala Sultan Singh’s generous donation of a part of his Kashmiri Gate property to the college resolved the issue. The college operated from there till 1953. Today the area accommodates governmental offices.

In 1922, both colleges became the first ones to affiliate with the newly established University of Delhi.

19/06/2024

Piracy, in its various forms, operates as a shadow financial institution that challenges traditional notions of proprietorship and consumption. From active urban markets selling counterfeit products to the widespread practice of large-scale photocopying of popular literary works and availability of otherwise difficult to access academic materials online via platforms that simply require Digital Object Identifiers (DOI), piracy thrives on providing accessible alternatives amidst soaring costs. It impacts cultural narratives and reshapes technological access, resulting in a predicament, obscuring the link between what is permissible by law and what is not. Issues of moderation and control follow.

In “Pirate Modernity: Delhi’s Media Urbanism”, Ravi Sundaram traces the origins of this process and changes propagated by technological advancement, at large, owing to globalisation, in Delhi and the culture of its people, broaching several key issues and events that marked their development and expansion as well as underlying causal and maintaining factors. Touched upon are circumstances that set forth the creation of the 1962 Master Plan and innovations that aimed at promulgating a modern city which required its inhabitants to possess an “urban psyche”, such as a variety of media and technology ranging from print media and television to public and private modes of transportation. Both pros and cons of these dramatic changes are highlighted and with the inclusion of maps, of the city and bazaars; pictures, of forms and markets; newspaper cuts of anti piracy campaigns; and comic series, the particulars discussed in the text exhaustively encapsulate today’s information culture.

08/06/2024

St. James Church stands as a prominent symbol of colonial heritage in the Kashmiri Gate neighbourhood. Established in 1836 it has endured as the first and oldest surviving church in the city, bearing witness to historical events like the sepoy mutiny of 1857.

James Skinner, also known as ‘Sikandar Saheb’, was born in Calcutta to a British East India Company officer and a Rajput woman. His Anglo-Indian heritage shaped his military career, being the reason behind his initial assignment as a low rank officer in the Maratha Army at the age of 16. He rose to prominence after joining the British Indian Army when he founded the Skinner's Horse, a cavalry regiment also referred to as the Yellow Boys, derived from the colour of the uniforms. The immense success of the regiment as well as Skinner’s near fatality during the conflict between the East India Company and Marathas in 1803 resulted in him being conferred the Church as a gift.

The building is characterised by a Greek cross layout surmounted by a high dome. Featured ahead of it is a memorial cross. Inside, a collection of memorial tablets can be found. The churchyard commemorates the lives of notable individuals associated with the church, including James Skinner himself, his family, dear friend William Fraser and Thomas Metcalfe. During the Rebellion of 1857, the church faced targeted attacks by sepoys who seized all movable items from the it, including marble slabs, chairs, and tables, while repurposing it as a headquarters, with a canteen and field hospital set up inside. As the records of the church were destroyed during the mutiny, it is difficult to discern who designed it.

27/05/2024

Historically, jhuggi jhopris have been conceptualised as sites of urban blight, characterised by overcrowding, poverty and social disorganisation. We are familiar with demolition drives and other measures undertaken to clear out slums. We see headlines and discussions about them in the news. A quick search online will also reveal that promises of rehabilitation and restoration for those living in these areas are hardly met. Is there more to this issue than the usual process of identification of cause, associated problems and implementation of interventions? Where does the matter lie in the scope of city planning?

In “Rule by Aesthetics: World-Class City Making in Delhi”, D. Asher Ghertner delineates a way of planning that focuses on an envisaged “world class” city rather than making use of deliberate strategies involving use of maps, surveys and census. He explains this concept by describing planning during colonial times, when the British, using the equipment available at their disposal, focused on appearance, looking at Indian cities through the lens of how they wished for them to look in the future. Tying the concept of ‘rule by aesthetics’ to city planning and governance in Delhi at present the author untangles the complexity of the slums, throwing light on the bifurcation between popular perceptions about individuals residing within them and their lived realities.

Providing a nuanced account of unequal development and the interplay of structural inequalities, institutional neglect and individual agency, the book also addresses the influence of media portrayal, offering readers insight on the implications of aesthetic governmentality.

19/05/2024

Hearing the name “Kashmiri Gate” might conjure up images of a bustling metro station, the largest in the city, teeming with activity and crowds that can overwhelm even the most habituated commuters. Yet, for those who take interest in history, it evokes a journey back in time to when Kashmiri Gate stood proudly among the other gates of Old Delhi, a semblance of its former grandeur still visible in its appearance. Today, it is one of the four remaining gates.

Originally serving as a passage to Kashmir, which is how it got its name, the gate was fortified by the British East India Company prior to 1857. It witnessed fierce battles during the rebellion and suffered substantial damage. Notably, it held immense strategic importance for the British, who entered Delhi through it on September 14th to reclaim control of the capital. Prior to this rebels had attempted to stave them off by firing cannonballs from the gate. Additionally, it served as an important meeting point to plan for the revolt.

Featuring two arched openings and compartments, a bastion was built around it by the British. Designed by Robert Smith in 1835, the double gateway aimed to enhance the city walls’ defenses, with visible signs of damage inflicted by the British trying to enter the city still discernible today. Erected nearby is a memorial honoring British soldiers who lost their lives in the mutiny. Notably, visitors can observe the demarcation separating the areas occupied by the Indians and British, with the former nestled within the city walls and the latter occupying the elevated ridge area, positioned 60 feet above. The aftermath of the rebellion across associated sites was recorded by European photographer Felice Beato.

During the Mughal era, due to its proximity to the Yamuna river, the area around the Gate became popular for recreational activities, with gardens and country houses built by members of the royal family and courtiers. In more recent history, the gate provided refuge to people during the Partition of India in 1947 and sustained damage due to increased traffic in 1965.

10/05/2024

The terms urban and village seem to lie on opposite ends of a spectrum and are likely to strike a dissonance when put together. After all, how can a village be urban? Is the urbanity observed in villages different from other parts of the city? What kind of developments have led to this transformation and its subsequent maintenance? What happens to the communities? How are their lives affected? What is the nature of their relationship with governing bodies?

Irradiating answers to all of these and more in her book “Properties of Rent: Community, Capital and Politics in Globalising Delhi”, Sushmita Pati traces the emergence of private ownership in agrarian acreages, focusing on two urban villages in South Delhi- Munirka and Shahpur Jat as well as, how the two differ in the wake of this metamorphosis. With one becoming a hub for rental accommodation and another known for facilitating artistic endeavours and housing several designer boutiques, the author explores the processes behind this phenomenon using concepts such as accumulation by dispossession and studying rent as more than just an economic affair.

Effects of urbanisation on the lives of agrarian societies such as occupational changes, with many going into the real estate business, along with issues relating to unequal access plaguing this development are reviewed. Influences associated with social life, political discourse about matters of control over land, culture, gender and the Covid-19 pandemic are elaborated. Abundant in information, the book is an educational read with maps and figures to supplement the literature.

28/04/2024

Most of us know about the events of 1857 and major figures like Rani Laxmi Bai, Bahadur Shah Zafar, Nana Saheb, Tantia Tope and Mangal Pandey, whose bravery fills the pages of our history books, is limned in art, and represented in media.

In Delhi, capturing the city was crucial for both the sepoys and the British due to its ties to the Mughal emperor. The British triumphed, resulting in the memorialisation of sites where significant events occurred.

One of them is the Nicholson Cemetery in Kashmiri Gate. It is named after Brigadier General John Nicholson, a revered figure, for the British during the Revolt, who played an important role in breaking through the resistance shown by the rebels occupying Shahjahanabad. He lost his life in the process and is said to have held out against his injuries till he got to know of British victory.

Tales of his character and personality are plentiful, including mentions of his impeccable swordsmanship and strict leadership. Preferring torture and punishment over immediate death, he was known to make an example of his captives.

Knowing this, one would be surprised to learn about the extent of people’s devotion towards him, so much so that even a religious cult was formed in his name! Referred to as the Nikal Seyna, adherents of the movement deemed him to be a manifestation of Vishnu. The object of their high regard, on the other hand, fostered a strong dislike for indigenous people and their attempts at venerating him only strengthened his scorn.

He died at the age of 35 and a marble slab serving as his cenotaph was located in and later, looted from a Mughal Garden in Delhi, Mehtab Bagh. A statue was also erected across the road from the cemetery and was sent to Northern Ireland in 1952.

Monday	10:00 - 17:00
Tuesday	10:00 - 17:00
Wednesday	10:00 - 17:00
Thursday	10:00 - 17:00
Friday	10:00 - 17:00

Heritage Walks