Pandey. Space and Culture, 2015, 3:1 Page | 17 SPECIAL ARTICLE OPEN ACCESS Changing Facets of Hyderabadi Tehzeeb: Are We Missing Anything? Dr Vinita Pandey† Abstract In its historic evolution and development, the city has experienced many changes since its foundation as the capital of the medieval Kingdom of Golconda in the 16th century to its present status as the metropolis of a modern state. Each historic phase of development has significantly influenced its physical, social, economic and cultural growth. Hyderabad, under the influence of Deccan, Persian and indigenous culture, synthesised and evolved its very own Hyderabadi Tehzeeb. It truly represented the assimilation (yet uniqueness) of diverse cultures which inhabited Hyderabad. More than four hundred years later, HITEC city Hyderabad today presents a different picture. Whether it is its structural and spatial expansion, infrastructural development or its socio-cultural ethos, contemporary Hyderabad has evolved phenomenally and for many natives beyond recognition. Using ethnographic approach and secondary data, the paper introspects whether the City of Pearls has retained its unblotted tolerance and Hyderabadi Tehzeeb or has given up to the challenges of modern and globalizing times. Culturally, what is it that the natives of ‘Bhagyanagar’ irrespective of their caste, creed, gender, region and religion miss in modern Hyderabad. Key words: Culture (Tehzeeb), Hyderabad, Ganga-Jamuna Tehzeeb (Hindu-Muslim culture), Social Changes and Cultural diversity, India

† Department of Sociology, , , Hyderabad, , India Email: [email protected]

Pandey. Space and Culture, India 2015, 3:1 Page | 18 Introduction architecture with Persian elements of arches, Cities evolve with people of multiple cultures domes and minarets. The coming together. Cities are not only economic can be broadly categorised under Qutub Shahi and administrative centres; they are cultural and Asaf Jahi period. centres too. They present a unique picture of Qutub Shahi Dynasty cultural accommodation and assimilation. The The history of Hyderabad begins with the heterogeneity of city carries with it, its establishment of the Qutub Shahi dynasty. Quli historicity, and amalgamation of several Qutub seized the reins of power from the cultures of natives and settlers. Though all Bahamani kingdom in 1512 and established the modern cities show similar cosmopolitan fortress city of Golconda. Inadequacy of water culture, the foundations of indigenous culture and frequent epidemics of plague and cholera are so strong that its influence is felt in daily persuaded Mohammed Quli Qutub Shah to lives. All the culture influences collectively venture outward to establish new city. The new merge into the city mannerisms — Tehzeeb of city had (which was constructed in the city. Tehzeeb (culture) does include ethos 1591) at its centre and with four great roads and eidos of culture. The key aim of this fanning out four cardinal directions. research is to understand the cultural changes owing to the impact of globalisation. The Qutub Shahis ruled the Deccan for almost 171 years. All the seven rulers were patrons of History of Hyderabad learning and were great builders. Since Qutub The city of Hyderabad was founded by Shahis patronised Persian culture, they Quli Qutub Shah, the fifth ruler of contributed to the growth and development of the kingdom of Golconda (see Figure 1); in 1591 Indo-Persian and Indo-Islamic literature and A.D. on the south bank of the river Musi, that is culture in Hyderabad. During the Qutub Shahi a major tributary to the River Krishna. reign, Golconda became one of the leading Hyderabad – Bhagyanagar - the city of luck markets in the world of diamonds, pearls, symbolises spectrum of obsessions – love, for arms, and printed fabric (Bhaunani, 1917). pearls, cuisine, pan (betel leaves), Irani chai This brought people of different cultures (tea), beautiful monsoons and many more. The together. The glory of the Golconda kingdom icing, however, is the nawabi (luxurious and ended in 1687, after a valiant struggle. elite attitude) style and splendorous Ganga- , the last great Mughal ruler, Jamuna Tehzeeb (co-existence of Hindu-Muslim captured Golconda after a siege that lasted for Culture), the Hyderabadi culture is knitted eight months. through its history and, therefore, to Asaf Jahi Dynasty understand the various facets of Hyderabadi Tehzeeb, it is worthwhile to walk down the After the Moghul ruler Aurangzeb’s seizure, the memory lane of Qutub Shahis and Asaf Jahis, importance of Hyderabad declined and the city the dynasties, which not only laid down the fell into partial ruins. As the Moghul foundation of modern Hyderabad but also decayed and began to disintegrate, the , critical to understand the history of Hyderabad. Asaf Jah I proclaimed himself as the Nizam and established independent rule of the Deccan. A multitude of influences has shaped the Hyderabad once again became a major capital character of Hyderabad. Its palaces and city, ruled by successive Nizams of the Asaf Jahi buildings, houses and tenements, gardens and dynasty until the state was merged into Indian streets have a history and an architectural Union in 1948. The seven Nizam's of the Asif individuality of their own, which makes Jahi dynasty ruled the Deccan for nearly 224 Hyderabad a city of enchantment. For instance, years, right up to 1948 (Alikhan, 1991). Charminar (please see Figure 2) is of Islamic

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Figure 1: – Reflections of Glorious history Picture Courtesy: Mr. Santosh Kumar Pandey

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Figure 2 Charminar – Symbolic of Hyderabad and an Architectural Marvel Picture Courtesy: Mr. Santosh Kumar Pandey

Pandey. Space and Culture, India 2015, 3:1 Page | 21 During the Asaf Jahi period, Persian and other agent for the six collections of his poems for languages especially spoken in the Deccan one guinea each. The guinea is a coin of region of India - , Telugu and Marathi approximately one-quarter ounce of gold that developed simultaneously. The highest official was minted in the Kingdom of and positions were given to deserving persons later in the Kingdom of Great Britain and the irrespective of their religion. Persian was the United Kingdom between 1663 and 1814. (Yes, official language, and it remained until 1893, the price was fixed in guineas! It was equivalent taken over by Urdu until 1948. When the British to twenty-one rupees). He was also presented a and the French spread their hold over the nazar whenever a visitor was given the privilege country, the Nizam soon won their friendship of an audience. The minimum amount for a without bequeathing his power. The nazar was one gold and twenty silver coins – "Faithful Ally of the British Government" was twenty-four rupees!” (Luther, 2008). bestowed on Nizam VII. The British stationed a The Nizam’s rule saw the growth of Hyderabad resident at Hyderabad, but the state continued economically and culturally. Electricity, to be ruled by the Nizam. railways, roads and airways developed. Huge Hyderabad’s twin city shares a reservoirs and irrigation projects such as the similar history even if it is quite different Tungabhadra, and were culturally in contemporary times. In 1798, a completed. The early work on Sagar for military and political was undertaken. The Osmania University and cooperation was signed between the Nizam several schools and colleges were founded and the British . Thereafter, throughout the state. Nearly all the public an area north of what is now the buildings such as the , was established as a British cantonment. The High Court, Central State Library, Assembly Hall, area was named Secunderabad after the then Jubilee Hall and other buildings in the Public Nizam, Sikander Jah. The essential difference Garden were built during the reign of Osman Ali between Hyderabad and Secunderabad is that . Soon after India gained independence in the former was a feudal Muslim city, while the 1947, all the princely states were invited to join latter was a cosmopolitan colonial town the Republic. Nizam VII was reluctant to do so; initially. However, Secunderabad has evolved but in 1948, after the Police Action (Operation into a cosmopolitan twin city of Hyderabad. Polo), his state was merged into the Indian Hyderabad was where the Nizam lived; Union. Operation Polo refers to the Indian Secunderabad housed the British resident who military operation, which resulted in the wielded the real power in the state. The integration of the State of Hyderabad and Berar Nizam’s prime ministers were selected or into the Union of India on September 12, 1948. approved of by the resident before the ruler This Operation is often popularly referred to as formally appointed them. Every prime minister a Police Action. This was the first large-scale first called on the resident who returned the military operation carried out by independent call. India. Mir Osman Ali Khan, the last Nizam, died The Nizams were popular for their riches and on Friday 24 February 1967. It was the end of wealth. Speaking about the seventh Nizam the princely era. Luther reflects, “[t]he seventh – and the last At the time of India's independence, Hyderabad ruling – Nizam, Mir Osman Ali Khan, was was the largest Indian in terms of reputed to be the world’s richest man of his population and GNP.1 The State had its own time. He had no idea of his wealth, not currency, mint, railways, and postal system. surprising for a man whose personal estate There was no income tax. Its territory of 82,698 yielded 2.5 million rupees and whose privy purse was five million rupees a year. Besides, in 1 GNP is the market value of all the products and services 1919, he published and became the sole selling produced in one year by labour and property supplied by the citizens of a country.

Pandey. Space and Culture, India 2015, 3:1 Page | 22 sq. miles (or 51355.458 sq. kms) was more than Hyderabad ever since the founding of the city in that of England and put together. 1591 A.D. This was natural because the nobility Post-1947 Hyderabad held the ruling dynasty of the Qutub Shahis, who came from Persia, which is the present- The years 1947 to 1956 were very crucial in the day , and the most important positions in history of . When India gained the administration of the Kingdom from Iran. independence on 15 August 1947, the three This factor had a tremendous impact on the art, main regions of Andhra Pradesh – Coastal architecture, literature and culture of Andhra, and Telangana were not Hyderabad for nearly two hundred years after part of Andhra Pradesh state. its foundation, and the influence is clearly Telugu-speaking people demanded for their visible in all these areas. There was hardly any long-cherished Visalandhra formation, but facet of life in Hyderabad, which did not bear people of were unanimous in the mark of Persian influence. There may have their demand for splitting the state into three been a decline in the Iranian influence, but it parts. The States Reorganization Commission never wholly disappeared and individuals and headed by Syed Fazal Ali heard the views of families of Persian origin continued to wield a different people and organisations. The state of great deal of influence until very recently and ‘Andhra Pradesh’ emerged merging all the continued to shape the way of life at least districts of , Rayalaseema and among the higher classes in Hyderabad (Prasad, Telangana on November 1, 1956. However, on 1986). 2nd June 2014, the state of Andhra Pradesh While analysing the cultural heterogeneity of was bifurcated and new state of Telangana with Hyderabad, Sheela Raj says that Hyderabad's Hyderabad as its capital has been formed heterogeneous society included both Muslims (Guenther, 2014). and , and men of diverse ethnic, racial, Culture of Hyderabad - Hyderabadi Tehzeeb religious and social backgrounds. Hyderabad was full of diverse groups belonging to different The culture of Hyderabad – the Hyderabadi castes and classes. Hence, the people of Tehzeeb is the result of evolution and Hyderabad were influenced by multiple assimilation of several cultures some of which cultures (Raj, 1987). It is this influence which were transitory (like British and French) and has shaped the Hyderabadi Tehzeeb. some cultures which made Hyderabad their home and thereby assimilated with other Through the centuries, the ethnic Telugus of cultures. The arrival of different cultures the region have intermingled and amalgamated though dates back to the period much before with the people who have come over and been Qutub Shahis. The present Hyderabadi Tehzeeb made welcome to this region of the Deccan. foundations were laid during the Qutub Shahi The fusion has brought about a special time. Different communities from north and composite Hyderabadi culture that has evolved migrated to Hyderabad during between its Telugu population and the Mughals different times of the reigns of Qutub Shahi and from the North of India with whom Hindus of Asaf Jahi. Subsequently Hyderabad became the the Kayasth community came in the 16th meeting ground of practically all the elements century, and occupied important posts in the of the population of the country. Many families state. Kayastha (also referred to as Kayasth or from north India came in the early 10th Kayeth) is a caste or community of Hindus century. These communities played a significant originating in India. Kayasthas are considered to role in the political, social and cultural life of be members of the literate scribe caste, and Hyderabad. have traditionally acted as keepers of records and public accounts, writers, and It has been articulated that the impact of administrators of the state. There was a further Persians on the culture of Hyderabad. That is, influx of Turkish and Persian scholars, artists, Persians were a part of the cultural make-up of

Pandey. Space and Culture, India 2015, 3:1 Page | 23 craftsmen and traders who came between the which are relatively modern Although 16th and 19th centuries, invited by the rulers to globalization is often mistaken as an exclusively embellish the forts, tombs and other economic phenomenon, it is obvious that structures. This interaction and mingling “humans on all frontiers are being forced either amongst those of different regions and lands to shift their ideational systems radically and also led to the emergence of a beautiful quickly or to live in a thought-world that no language, Urdu, with its colourful locally spoken longer fits the way their world is” (Keesing & or ‘Dakhni Boli’ (Deccan Keesing, 1971: 343). Keesing points out that as dialects) which often includes an element of “rewards of “economic development” become humour at one’s own expense (Latif, 2008). universal aspirations; they [people] react to this The composite culture is reflected in varied challenge in sharply contrasting ways”. From dressing patterns, food habits, customs and this perspective, globalization cannot continue traditions. In medieval Hyderabad, Hyderabadi to be exclusively defined as an economic Tehzeeb was greatly reflected in simplicity. development, but it has social, cultural and People were very simple and mostly stuck to political effects must also be addressed. their religions but they paid due respect to each The traditional Muslim family in Hyderabad had other's religion. Sheela Raj writes that this a separate Zenana (pertaining to women). simplicity of the culture was also reflected in Zenana or the interior part of a house the people’s attires. Generally speaking, the particularly meant for the women was separate ordinary forms of the dress in the rural areas of place in a common Muslim household Hyderabad was dhoti or waist cloth, a short (Chakrabarty, 2014). Privacy was secured by jacket or coat of cotton, a red or white turban means of thick-wadded curtains, which are in the region, and always white in called parda, generally made of coarse cloth Telangana. They carried Kambal or blanket according to individual taste. Parda was strictly irrespective of whether (Hyderabad, however, observed among the Muslims, and few Hindu had moderate weather with most of the houses families (Chakrabarty, 2014; Sur, 2014). without fans). Both Hindus and Muslims wore Besides parda, the openings between the this. Hindu women used to wear saris and pillars had blinds made of bamboo strips, cholis (blouses) but Muslim women often wore woven together with coloured cords. These a lehanga or petticoat, with a choli (blouses) were called chilman. Many of them were and dupatta (long scarfs or stoles that is painted green since green is a very soothing essentially part of South Asian women attire). colour to eyes. The dastar or the headdress of the people of The Hyderabadi Tehzeeb has its own charm and Hyderabad was of different types. Different attraction. Narendra Luther says “[i]n 1591, the types of family or traditional dastars used by fifth Qutub Shahi of Golconda, the people was the identification of their Mohammad Quli built a city as ‘a replica of profession, caste and family. Wearing of heaven’. He named it Bhagyanagar, after his another's dastar was considered uncultured. beloved Bhagmati. In 1983, the German Those whose fathers were dead wore white architect Jan Pieper quoted chapter and verse dastars and others used colors according to to argue that the city was indeed an their whims. Of the entire dress, dastar was architectural metaphor for the Quranic heaven” supposed to be symbol of respect (Raj, 1987). (Luther, 2008). Among Telugu community, Langa Odhni (half Great temples for pilgrimage, famous diamond sari) was a very prominent attire of young mines, and international trade attracted people women and girls. The plaited hair decorated from many regions. There was contact with with jasmine flowers projected a beautiful distant lands through coastal trade that picture of Hyderabadi Tehzeeb. However, the included the export of precious stones, and onset of globalisation has brought new attires printed textiles, especially of the famous chintz

Pandey. Space and Culture, India 2015, 3:1 Page | 24 that was so popular with the ladies of Rome Jahis were Sunni.3 Of the ten highest noble and further into Europe. Bilkees Latif writes families under them, one was Sunni, five Shia that the beautiful dakhni style of miniature and four Hindu. Out of families, two painting, the famous kalamkari hand-painted were Deccani, and two from North India – one textiles depicting the Persian tree of life as well Kayasth and the other Punjabi Khatri, tracing as scenes from our Ramayana is equally a their ancestry to Todar Mal, ’s celebrated legacy of Hyderabad’s cultural fusion (Latif, revenue minister. This diversity of the ruling 2008). elite imparted a distinctive flavour to the The romanticism of Hyderabad is so much Hyderabadi culture (Luther 2008). inherent in Hyderabadi Tehzeeb. There is Apart from multiple indigenous and Asian something romantic in the air of Hyderabad, cultures, which imparted distinct flavour to which has been highlighted by Bilkees Latif and Hyderabadi Tehzeeb, European culture set the Narendra Luther. Narendra Luther, while direction for the modern day Hyderabad. comparing Hyderabad and Taj Mahal, says Both British as well as French have equal Hyderabad is to cities what Taj Mahal is to importance in setting up many institutions that buildings – a to love. Both were became the root of solid Western education named to commemorate the respective system in Hyderabad, since 17th century itself. beloveds – Taj for Mumtaz, Bhagyanagar for This also helped in expanding the city with Bhagmati. While Taj symbolised a pining for a Western culture in northern side of the River departed beloved soul, Bhagyanagar was a Musi. The Nizam, during various times, had celebration of a union of lovers. Taj was to both French and British as part of his army, but enshrine a resting place for a departed queen, maintained in separate locations outside his Bhagyanagar to provide living space for her main city. Only the Nizam provided the money subjects (Luther, 2008). required for maintaining the army. The Hyderabadi Tehzeeb is Ganga-Jamuna During Asaf Jahis (Nizams), it was glorious Tehzeeb, which shows glaring example of period of architecture, under whose reign synthesising Hindu Muslim culture and Hyderabad’s Twin City, Secunderabad was obviously, which had its roots in the history of founded. The Osmania University, the Hyderabad. Chowmahallah Palace, the King Kothi Palace, Highlighting the diversity of the ruling elite, the are few examples of Narendra Luther writes that Aurangzeb’s hated grand architecture during the Nizam age. jaziya – poll tax – was never imposed in the During the same era, Secunderabad was built as South. On the other hand, a broad streak of a station for the French and later British troops. secularism runs through its history. In 1805, a The Army barracks, clubs and homes in Kayasth noble, Bhavani Pershad, built the Secunderabad exhibit tremendous inspiration first Kayasth temple at Rambagh near . in architecture style from English. The highly The third Nizam, Sikander Jah, performed the adaptive city took the newness of dotcom installation ceremony of the idols of Rama, Sita boom (the IT revolution) in its stride when a and Lakshmana. He also granted a jagir2 of part of the city was rechristened Cyberabad ₹12000 for its maintenance. The population of and Hitec City (please see a glimpse of Cyber the state of Hyderabad was predominantly Hindu. Its founding dynasty, Qutub Shahi, subscribed to the Shia sect of . The Asaf 3 Muslims who wanted to select his successor, or Caliph, by following the traditional Arab custom (Sunna) formed into a group known as Sunnis. Others insisted the 2 A Jagir, also spelled as Jageer (ja- meaning "place", -gir Prophet had designated his cousin and son-in-law Ali as meaning "keeping, holding") was a type of feudal land his legitimate heir. This group was called Shia Ali, or grant in South Asia bestowed by a to a feudal ‘Party of Ali’, from which comes the word Shia. superior in recognition of his administrative and/or (http://www.bbc.co.uk/) military service.

Pandey. Space and Culture, India 2015, 3:1 Page | 25 Towers, Figure 3). In 21st century, Hyderabad, and hot red chillies in meat, seafood, fowl or the jewel in the crown is the Rajiv Gandhi crisply fried vegetables and spicy, chilli hot International Airport. Further several structures dishes. Chilli hot food is followed with a helping in , including IT companies and of plain yoghurt and boiled rice to cool down convention centres like HITEX, are magnificent the fiery fumes, and the rich spices (masalas) in examples of modern-day infrastructure. the baghare baingan (spicy brinjal curry with Hyderabadi Food - The Dastarkhan Tehzeeb gravy) and mirchi ka salan (green chilli curry with spicy gravy) become easy to digest Food is imminent part of any culture. because of the addition of tamarind, so popular Hyderabad is known for its world popular in Telangana (Latif 2008). and Biryani. Hyderabadis love to eat. All meals were served on the floor where Bilkees Latif writes that most conversations seem to end with a discussion on food! In dastarkhan (white cloth spread over carpet for restaurants all over town or even if one is traditional meal) were spread, but knives, forks, walking down a street at dusk, one gets the spoons, glasses or napkins, considered essential aroma of saffron and cardamom from a hot to the enjoyment of a meal by the Europeans, kachi biryani of fine rice and succulent meat, of were never used. Dastarkhan of both Hindus which it is said that once eaten it will draw you and Muslims had great importance, with a back to the city for more! Hyderabad food has variety of food in the day-to-day life of the its own character depicting its composite people of the Hyderabad. It was part of the culture. The food has the flavours of saffron, social life of the people, who were known for their hospitality. This was a mark of the cardamom and nutmeg from Persia, the rich fried spices in ghee from northern India, magnificent Deccani culture. Whether poor or enhanced by its basic, piquant, local Andhra rich, all were equal in showing hospitality. ingredients of sour tamarind fruit, curry leaves

Figure 3: Cyber Towers – Symbolising Cyberabad – The IT Hub Picture Courtesy: Mr. Santosh Kumar Pandey

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This was a mark of the magnificent Deccani bandi chai addiction is common among culture. Whether poor or rich, all were equal in Hyderabadis. The modern Hyderabad is showing hospitality. Cooking in Hyderabad was witnessing bandi food culture and curry point an art in itself in former times and to some culture. Morning breakfast (Idly, Wada, Dosa, extent, even today. The neat and clean etc.) and evening snacks on bandi (mobile dastarkhan decorated with skilled techniques stalls) are increasingly common. like embroidery and lace work were marks of The description of Hyderabadi Tehzeeb is the host’s good taste. incomplete without mentioning the typical Traditionally, the people of Hyderabad ate rice Hyderabadi argot. It is so much part of and sour things in plenty without caste and Hyderabad’s culture. Karthik Pasupulate, in his class distinction. A proportionate quantity is article Hum aiseich hai, mentions about put in specific food, which improves its taste interesting words and phrases of Hyderabadi and is said to be good for health. Shahid Sidiqui lingo - Jump Jilani (runners who ran to save (quoted in Raj, 1987, in this article ‘Hyderabad their lives), de thadi pochamma gudi (not ki Biryani’ wrote “[i]f sherwani is our national backing down, what may come), hand ichadu dress, then biryani is our national dish”. (Here (pure Telugu slang for when someone ditches the word ‘national’ is used in a limited sense). you), bada hath de diya yaron; kya baingan ke Parties either in connection with the marriage baata karre ji, khamush baitho (Pasupulate, or in connection with circumcision even today 2012). This can be attributed to assimilation of are supposed to be incomplete without Biryani. many languages and dialects. Different types of vegetables were cooked (and Elaborating on usage of word purson are cooked) either separately or with mutton. (pronounced as per soon) in Hyderabad, As discussed above, Baghare baigan and Mirchi Narendra Luther says “[o]ld people used to tell ka salan is a peculiar dish of Hyderabad. It me that the worst floods in the city occurred could be kept for a number of days. Similarly, purson – the ‘day before yesterday’. They kut prepared with tomatoes and kulti was the meant 1908. In the Hyderabadi lexicon, the oldest and most popular Hyderabadi dishes term covers “all remembered past” (Luther, (Raj, 1987. 2008). All these dishes are even today widely The famous Laad is so much sought for consumed in the region. European dishes like pearls and bangles especially the lac bangles, bread, biscuit, cake, pastry, pudding, ice cream, which is a vital identity of Hyderabad. fruit salad were introduced during the late nineteenth century. The Nizam had a Social Changes and the Missing Element department known as amra, which arranged In its historic development, the Hyderabad city state dinners, lunches and at-homes by experts has experienced many changes since its of the department. For example, Berganaza foundation as the capital of the medieval from Goa was a specialist in European food. Kingdom of Golconda in the 16th century to its With the advent of Europeans in Hyderabad, present status as the metropolis and megacity different types of drinks were introduced. With of a modern state. Each historic phase of “cyber culture” developing in Hyderabad, development has markedly influenced its contemporary Hyderabadi food includes all physical and cultural growth, while the types of food, including inter-continental food Golconda period was known for the promotion (Italian, Mexican, Mediterranean, etc.). of Shiite Iranian cultural, it encouraged equally Hyderabadi’s Irani chai is so much part of its the development of the native Telugu culture in Tehzeeb. The Irani cafes best delight is Irani the city which is indicated by the fact that the chai, Osmania biscuits and Irani samosa. rulers themselves were conversant with the Among other beverages, south Indian coffee,

Pandey. Space and Culture, India 2015, 3:1 Page | 27 and some of them even for a world of laid-back life, of courtesies, of composed poetry in this language. mushairas, qawwalis and chowki dinners. It is a In more than four centuries of its existence, yearning for the sepia tones of yesteryear. I too Hyderabad has seen innumerable socio-cultural suffer from nostalgia. I came to this city five changes. In past two decades, its expansion has decades ago. I still live in Hyderabad, but where been phenomenal so much so that it reflects is Hyderabad, O bird of time? (Luther, 2008). multiple identities even if it subsumes in Secularism is the very fabric of Hyderabadi identity of Hyderabad. Christina Francis says Tehzeeb. Though we have been living and that the “Twins” (twin cities of Hyderabad and projecting the secular spirit, it is sad to see that Secunderabad) have grown so much that they religious festivals have become means to have developed four very distinct identities reflect strength and power. The warmth of the over the years. Distinct enough to seem like people and relaxed attitude is missing. Vanaja four mini cities – Old City, New City, Tech City Banagiri says that gone are the days of nawabi and Secunderabad – masquerading as one attitudes and laid-back lifestyles. Everything is colourful Hyderabad. Hyderabad acquires a on a fast track. From economic development to new identity and Hyderabadi flaunts a new attitudinal change, Hyderabad has undergone a personality, every 25 odd kilometres. With the tremendous metamorphosis. Steering the IT industry and corporate culture becoming a growth are the city’s young. With their parallel lifeline, a Tech city (, restlessness to be a part of the hip and , and Gachibowli) has formed for new happening, and energy levels to match, they age Hyderabadi who has chosen to stay in the have redefined all things hitherto known as city for the opportunities it provides (Francis, Hyderabadi (Banagiri, 2008). 2012). The apartment culture has become a necessity Anyone who is born and brought up in keeping in view the space crunch. It has been Hyderabad and has seen its evolution in the debated that apartment culture is discouraging past 2-3 decades shall definitely vouch that the people of diversified religion and castes there is some element of our culture, our staying together. Until recently, that is a decade Hyderabadi Tehzeeb which is missing, though it ago, Hyderabadis could not relate to the is difficult to identify the exact missing element. apartment culture. After much resistance, they The social and secular tolerance, which defined have succumbed to the housing demand and Hyderabadi Tehzeeb, seems to be diluted even escalating land rates, and one finds high rises though many residents still retain the secular mushrooming in and around the city. spirit. Fortunately, some areas like are Narendra Luther, very precisely and protected from the onslaught of modern-day emotionally, brings about the change in wonders and still retain the charm of homes Hyderabad and the missing element. He says with gardens. that Hyderabad was conceived in the image of The societies undergo change. In fact, change is heaven. All its gardens and low buildings have the permanent feature of society. The forces of been gobbled up by new apartment buildings. modernisation have become predominant Multi-storey malls have sprung up even in the owing to globalisation. There is not only exclusive residential areas. Its arteries are exchange of goods and services but also choked, its breath polluted, its heritage all but cultural diffusion taking place at a very fast vanished. The 2.5 billion-year old, fascinating pace. In past one decade, the topography of rocks are being recklessly destroyed. Hyderabad has witnessed sea change with IT Paradoxically, while people’s income is going companies and malls becoming an imminent up, their quality of life is plummeting. Nostalgia part of the culture. The mall culture has is for that lost heaven of broad concrete roads, popularised its own distinct lifestyle. Jyotirmayi of a low skyline, and of gardens. It is a longing Sharma while writing about the change in

Pandey. Space and Culture, India 2015, 3:1 Page | 28 Hyderabad says “…[t]hey don’t drink water Deccani Urdu (Hyderabadi Urdu is a dialect of from the Lake and, mercifully, will go Urdu spoken in areas of erstwhile Nizam's away in a few years. They live in gated Hyderabad State (now in Telangana, communities, sit in soulless offices, hardly ever Marathwada region of and mingle with the local community, retire on Hyderabad- region of Karnataka) and weekends to the antiseptic but noisy confines its diaspora. It is also known as Deccani Urdu of pubs, and return to their pigeonholed from its former name Hyderabad Deccan. It existence on Monday morning. They ignore the contains loan words from Indian languages like city and the city ignores them” (Sharma, 2008). Marathi, Telugu, and foreign was created by damming the languages like , Turkish and Persian). River Musi in 1920, to provide an additional All these descriptions are true but somewhere source of drinking water for Hyderabad and to undermining the present reality. Beyond the protect the city after the Great Musi Flood of glories of the Nizami era, buildings, pearls and 1908. It was constructed during the reign of the the enjoyable cuisine, the contemporary last , Osman Ali Khan, Hyderabad has expanded, and so are its hence its name. challenges and predicaments, which bring forth A princely guesthouse called Sagar Mahal, the clashes between castes, class, religion and overlooking the lake and now a heritage regions. The usual najaakat, mannerisms and building, was built as a summer resort of the courtesies, which were part of everyday social last Nizam. Its location on the banks of the lake interactions between common people, seem to offers wonderful views. The breeze of the lake be missing. The best example is the way is very pleasant and has been popular with the autowallahs (auto drivers) rough up the locals since the Nizam's time. commuters. The relaxed pace of the city has The expansion of the city has led to increased transformed drastically. The attires have travel time. The social interactions between changed. Western and modern wears have people have assumed new dimensions with replaced traditional attires. The concrete weekend parties and pub culture making its jungles and pollution have taken away the strong presence feel. brightness from the stars and has dimmed the pole star. Many passionate Hyderabadis at various platforms have asserted it, in several write-ups, Not only is contemporary Hyderabad, an eight million plus agglomeration, more and different monographs and ethnographies that Hyderabadi Tehzeeb evokes images of charm from the erstwhile capital of the Asaf Jah and romance, grandeur and splendor woven dynasty, we need to revisit its history to grasp with legend, which over the years has both the energy and tensions marking the continued to inspire contemporary folklore. populace and its popular culture. Equally, Popular renditions of the city, much like those without understanding the relations between of its counterpart city in the North, Lucknow, the city and its hinterland, more extractive than reminisce about the syncretistic Hindu-Muslim synergistic, we may miss out on its future. culture, a Ganga-Jamuna Tehzeeb, and an elite The city, in its frenzied pace, is choking its drawn across denominational divides that left resources especially land and water. The city, behind not just iconic wonders like the which was known as ‘City of Lakes’ is witnessing Charminar, the Chowmahalla and the equally destruction of local water bodies and marvelous palaces and baradaris (Baradari also phenomenal change in land use pattern. Bara Dari is a building or pavilion with 12 doors In fact, cities change; but change should not designed to allow free flow of air. The structure snatch the identity and the Tehzeeb, which has three doorways on every side of the square defines the identity. For a visitor, Hyderabad shaped structure) but a fusion cuisine marked may present a very satisfactory picture but for for its distinction and the attractive speech, those residents who see Hyderabad changing at

Pandey. Space and Culture, India 2015, 3:1 Page | 29 such high pace, the change is not always http://timesofindia.Hyderabad Times/ welcome. In fact, in the winds of these changes (accessed November 21, 2014) the basic nuances of Hyderabadi Tehzeeb is Guenther, Julia (2014). Feminist Collective gradually missing. Activism in Telangana, South India: Exemplary Nevertheless, despite the missing element, the by the Andhra Pradesh Mahila Samatha Society, Hyderabadis love and adore the city but do sigh Journal Space and Culture, India, 2 (2): 17-27 for the missing element. Just to conclude and Keesing, R.M. and F.M. Keesing, (1971). New quote the content in a seminar write up (City of Perspectives in Cultural Anthropology, New Hope – a symposium on Hyderabad and its York: Holt, Rineheart and Winston, Inc. syncretic culture, May 2008) “…[w]hat shape this will take remains uncertain, but the city still Latif, Bilkis (2008). The Soul of Hyderabad, retains its soul and generates fierce pride available at http://www.india-seminar.com among its resident mulkis and migrants. Even if (accessed October 8, 2014) somewhat frayed, in part more myth and Luther, Narendra (2008). Bridging Two Cultures, memory than fact, there is no gainsay the available at http://www.india-seminar.com languorous grace and welcoming spirit, just (accessed October 8, 2014) what makes Hyderabad so special.” Moorthy Neeraja (2015 April 17). Story of Acknowledgements Changing Hyderabad, The Hindu, available at My deepest appreciations and gratitude to 1) http://www.thehindu.com/features/metroplus Dr Venkat Pulla, Social work Discipline /story-of-changing- Coordinator, Brisbane, Australian Catholic hyderabad/article7113177.ece. (accessed April University and member of the editorial board- 27, 2015) Space and Culture, India; 2) Dr Kanchana Pasupulate, Karthik (2012 September 22). Hum Thambidoriai, Anthropologist, Bonn, Germany; Aiseich Hai: Hyderabad, Times of India, and 3) All internal reviewers for their very available at: http://timesofindia.Hyderabad constructive inputs Times/ (accessed November 21, 2014) References Prasad, Dharmendra (1986). Social and Cultural Alikhan, Raza (1991). Hyderabad: 400 Years Geography of Hyderabad City: A Historical (1591-1991), Australia: Allen and Unwin. (ISBN- Perspective, New : Inter Alia Publications 10 – 1117445941) (ISBN – 81-210-0045-9) Bhaunani, A.P.A. (January 1917). A Short History Raj, Sheela (1987). Medievalism to Modernism: and the Foundation and Growth of the City of Socio-Economic and Cultural History of Hyderabad and Some of its Buildings. The Hyderabad – 1869-1911, Bombay: Popular Hyderabad Archeological Society Prakashan (ISBN – 86132-143 X) Banagiri Vanaja (2007). Butterflies and Barbed Sharma, Jyotirmayi (2008). Shahar Baaki Hai Wires, Delhi: Rupa (ISBN-13: 978-81-291-0882- Mohabbat Ke Nishaan Baki Hai, available at 1) http://www.india-seminar.com (accessed Chakrabarty, Priyanka (2014). A Contemplation October 8, 2014) on ‘Sultana’s Dream’, Journal Space and Sur, Esita (2014). Revisiting the Marginal Culture, India, 2(1): 33-39 Locations of Muslim Women on Various Sites in Francis, Christina (2012, September 22). Twin India, Journal Space and Culture, India, 1(3): 43- Cities Four Identities: Hyderabad, Times of 52 India, available at: