INTERNATIONAL RESEARCH JOURNAL OF COMMERCE, ARTS AND SCIENCE ISSN 2319 – 9202
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CASIRJ Volume 8 Issue 12 [Year - 2017] ISSN 2319 – 9202
The Interpretation of Nizamuddin Basti: An Account of Intimacy with the Dargah
Author - Stuti Shandilya Abstract
The Nizamuddin Basti from its every stage of progress set as an example in the era of rapid urbanization. Its ability to survive in this growing world with keeping its unique identity alive is extremely difficult yet the place maintains to keep this intact. In addition, the relation between the community and the Basti established the very strong base for the relevance of the teachings of Hazrat Nizamuddin Auliya which still seems to have its uphold in the formation of the lifestyle of the people of Basti and influencing their perspective in life. Hazrat Nizamuddin Auliya was born in Badayun, U.P. in a family that had migrated from a place named Bokhara from Central Asia. He was one of the first generation of Sufi Saints born on the soil of the subcontinent that has acquired such importance not among the followers of hardcore sufists but also among commoners who were seeking solitude in life. He was a true believer of equality, charity, and religious syncretism and became of the most influential preacher among the Hindus of North India which lead to the development and spread of medieval Sufi practices not only in the specific region but also in the whole sub-continent. He has a strong opinion about religion, as he as explained that religion has an important role in shaping the formation of any settlement. “Religious, for instance, explained in terms of its functional importance to social integration (Durkheim) or in terms of maintaining the status quotient (Marx).” The relevance of the saint and his Dargah affect the lives of many but the loss of purposefulness prevails and the Dargah needs to be restored.
Key words: Nizamuddin Basti, Hazrat Nizamuddin Auliya, Dargah
Introduction
“Nizamuddin Auliya was one of the pillars of Islam. Not was. Is one of the pillars of Islam
-Quoted in “Where Delhi is Still Quite Far: Hazrat Nizamuddin Auliya and the making of the Nizamuddin Basti” by Michael Thomas Paschal Snyder
“Nizamuddin Basti has a population of 12,000, a floating population of 2000-5000 per day and a population density approx 70,000 sq.km. (Source: Aga Khan Developmental Network)
It is understood that the Basti drew its history from the same place where Hazrat Nizamuddin himself lived. Nizamuddin Basti has an unparallel access to major parts of the city, which helps in flourishing its commercial activities and helps the intermingling of Basti to its neighbors and International Research Journal of Commerce Arts and Science http://www.casirj.com Page 14
CASIRJ Volume 8 Issue 12 [Year - 2017] ISSN 2319 – 9202 surroundings. When you enter the Basti appearance of poverty exists but it is surprising to know that majority of its residents, especially permanent ones, live above the poverty line. In addition, it is worth to note that Nizamuddin Basti categorized as ‘Urban Village” by Aga Khan Foundation, not a “Slum”, which most of the people generally thinks.
Despite the fact that the saint died seven centuries ago but the Basti continues to thrive today. The mystery behind this existence made the tracking of factors far more challenging. Some of the most appreciable factors of the Basti include considerable access to all urban facilities as compared to many luxurious neighborhoods elsewhere in the city, with 24-hr. hour access to water hourly all year long and a minimum of power cuts. It is often said that the “quality of life is far better on the basis than in lots of East Delhi.” Women also claimed that they largely feel safer than other parts of the Delhi because it is smaller and everyone knows your family.
Objective
The primary objective of this research paper is:
To understand that historical-cultural factors behind the existence of the Basti and interpret its effect on the present conditions which uniquely helps in not only keeping its basic value intact but also maintaining its status as an urban settlement.
To find out the Connection between land, community, and place (most visited place in Dargah)
To understand Devotees’ connection with teaching of saint
To bring out the response of neighborhood to the settlement of this Basti
To highlight the problem of Identity crisis it faced at recent time
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SOURCE: https://archnet.org/sites/6398/media_contents/76538
Literature Review
• Aga Khan Development Network: Nizamuddin Urban Renewal Initiative demonstrates a model for urban renewal with a non-profit People-Public-Private Partnership model. An enhanced level of partnership between the Public and Private Parties in their mutually shared objectives of carrying out a model project leading to conservation based urban development, improved quality of life for local communities and improved access to basic urban facilities.
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• In the “Children growing up in Indian slums Challenges and opportunities for new urban imaginations”, Sudeshna Chatterjee: explains about Nizamuddin Basti, which a one of the greatest center of spiritualism, cultural propagation and acts as a philanthropic source not only for a particular community but also for the whole city. It is 800-yr old historic Sufi shrine, which maintains its existence even after eight centuries due to its dedication of it followers and the relevance of the saint’s teaching. It is the predominantly Muslim community, which comprises of an urban village at its core and slums at its periphery.
• Urban Heritage in Indian Cities (2015) describes, “The role of Municipal authorities’ bylaws. The 74th amendment to the Constitution, which deals with decentralization of power to the local bodies, has empowered the local bodies to be pro-active in the field of Urban Conservation and other renewal programmes. Setting up of Heritage cells within the local bodies is one of the effective mechanisms, which has adopted by some cities in India with exemplary outcomes such as in Ahmadabad.
• In “Where Delhi is Still Quite Far: Hazrat Nizamuddin Auliya and the making of the Nizamuddin Basti”, Michael Thomas Paschal Snyder writes, “The Hazrat Nizamuddin Auliya remains one of the most prominent figures in South Asia and the Dargah which exist at the heart of the capital on his name the place still follows his teachings in their life.” Not only the physical remains of him but also his immortal actions lay at this place, which inspires every generation.
Aga Khan IV Proactive Ismaili Imam: His Highness the Aga Khan Part 3: The Nizamuddin Basti Project accomplished by the Aga Khan Trust for Culture (AKTC) is one of the finest living examples where the Basti’s people were egresses from the first level of the Hierarchy of Needs to the second and the third level.
Methodology
The most popular and common tool for collecting data for any research report is questionnaire method which is managed by the enumerator, investigators or research trainees or secondary sources like published books, journals, articles, reports, newspapers, magazines or any website. However, for this research paper different approach adopted apart i.e. Interview method, an approach in the social sciences, which attempts to explain the experience of people in terms of categories, of which the people themselves may not be conscious.
The present study attempts to look at subjective experience & its meaning associated with the surveyed area. This approach made it difficult to pursue research with the conventional methods of data collection, namely dispassionate survey & interview methods. It became necessary to employ a different methodology drew its inspiration from the WEBERIAN tradition (i.e. an interpretative approach.) Stratified random sampling technique adopted for the selection of interviewees.
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For the paper 150 interviewees were selected, out of this, 90 were from Nizamuddin East and West and 60 are from outside the Basti i.e. from the neighborhood, aged between 10-70 yrs.
Results and Discussion
“Nearly 2000 people visit this Dargah every day, in recent ‘urs’ in the Basti saw nearly 7500 people visit the Dargah. Nizamuddin Dargah has twice the number of domestic visitors than the Humayun’s Tomb.” (Source: Aga Khan Developmental Network)
• At first I was led to believe, both by the pirzade and the pilgrims themselves that people come to the Dargah mainly to acquire something, be it from God’s representative or from the ‘pirs’ and ‘pirzade’ who, because they are related to the saint through blood ties, are perceived as possessing spiritual power or influence over the saint. However, pilgrims talk of the saint loving them personally, as they are with all their problems and defects. This love is not restricted to a few but extends to all even those who do not visit the Dargah.
• There is an important aspect noticed during the interview that most of the respondent highlighted their special direct relationship they feel with the Allah and made very clear that no one can come between them and the almighty, but appreciate and understand the reputation of the saint who is regarded as a beloved and helps others in granting wishes. Devotees’ also contain rigid monotheistic Muslims who have the utmost respect for Sufism.
One of the respondents named Sayeed Kabiruddin Nizami, aged, around 62yrs. (claimed to be the ancestor of Hazrat Nizamuddin) said, “It is the original place where Hazrat Nizamuddin lived 700 yrs. ago.”He further added that the formation of settlement based on mainly Religious attachments, •Desiderio Pinto prevailing relates of an different exemplary econo statementmic status made families by a worshipper and no restriction at the Dargah: of people “He (that is eventuable toally take leads our to case social to God.”diversities The ).saint’s humanity importantly not divinity allows his devotees' close connection to him. There is a magical connection between love people experience at the Dargah and teachings, which still shape the social thread of the Basti. 85% of the interviewees’ responded in their interview that they understand and feel the connection with teachings of a saint.
• The place on which Basti and Dargah are located is the exact place where the saint buried act as a spinning axis between this world and the spiritual world and describes their relationship between the saint and them as a very personalized and closed. Thus, realized the individual connection to the divine and it is the presence in every part of this world. During, the interviews it is expressed by 90% of the respondents that there is a deep sense of connection between the land, community, and place. Among the prominent factors, which created this connection, is the historical factors, social closeness among the people and cultural affinity they share.
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CASIRJ Volume 8 Issue 12 [Year - 2017] ISSN 2319 – 9202
• During the collection of the data, especially which gathered outside the Basti, seems to notice that there is a sense of confusion and insecurity among neighbors as they have a suspicious outlook with respect to the people who reside there. Some incident of illicit drug peddling also creates a distance, which outsiders feel about the Basti. 75% of the respondents express their concern with the location of the Basti that contains Muslim majority population. The respondent selected was mainly the followers of other religion than Islam.
One of the respondents I talked refused to provide his name said that he is unhappy with the BJP govt. As govt. stopped “Kurbaani” this year, he says they took away camels and goats, which meant to slaughtered. In this way, govt. is indirectly stopping their religious activities. They (police official) beat many old persons, which were very poor.
Even, one of the prominent English medium schools in the neighborhood, Lodhi colony refused to provide i.e. to his child, because almost every child knows English speaking except his, so they kicked• The out Basti his has son. undoubtedly However, he been claimed a concern that overhis son its area’swas thrown status outin Delhi from Development the school even plans. without In the DDA’s recent zonal plan it is clearly stated that “Hazrat Nizamuddin (East & West) as areas from T.C. because he is from Nizamuddin Basti. where no retail shops or household industries to be allowed.” It is quite astonishing to notice that like in many places DDA also adopted a narrow way to define the Basti and ignore to acknowledge the difference between the Basti and its surroundings.
• At, present the Basti classified in the MCD’s Slum Division, though highlighted in many research projects, reports that includes the Aga Khan Foundation’s research also, which clearly stated in their findings that most of the permanent residents in reality are above the Poverty Line and clearly not match the definition of “slum”. Further, demarcated as a slum by MCD it points towards contradictory image by its much-developed facilities and economic status of people that reside there. Moreover, it clearly emerged recently in the master plan by the Aga Khan Trust for the culture that it emerged as the prominent region, which needs proper planning and demarcated its status as a Historical-cultural site for the area.
One of the respondents named Nadeem Khan, aged, 45yrs. is himself a migrant in the Nizamuddin Basti said, “Govt. still questions during surveys. He claimed that government officials wanted to know too many details about their identity and about their ancestors. He further added, “Govt. is still doubtful about their identity and Questions about their economic status, if there is any missing document they drag them to court. He was angry towards the govt. and claims that they show no concern with the Muslims. He concluded by saying that “Hindustan contain nothing for them.” Also, The response collected during the interview pointing toward the problem of Identity Crisis ‘ the Basti and the Dargah is facing at present is quite alarming than expected. 88% of the International Research Journal of Commerce Arts and Science ‘ http://www.casirj.com Page 19
CASIRJ Volume 8 Issue 12 [Year - 2017] ISSN 2319 – 9202 respondent expresses that they feel a loss of their identity. The present scenario of the Basti is moving towards modernization and process is so dominant that it wants to suppress all those things, which do not meet the criteria of so, called “Modernization”. Therefore, the combination of village-like essence and accessibility like an urban place, which surrounds the Dargah, is facing difficulty to adjust in the definition of urban geographical space. Therefore, this peculiar presentation of an urban settlement with Village touch in social-cultural aspects is amazing feature to acknowledge which do not need to be categorized in any box. Conclusion
Thus, The modern making of Basti would be done be done on 3 approaches i.e. Environmental developmental conservation and socio-economic Developmental with 5 goals i.e. street improvement conservation, Healthcare center and community Gymnasium, open space development, Drain Up gradation and Housing Improvement
Therefore, it is indeed true to say that the Dargah and the Basti are mutually sustaining each other and it requires endless effort and time to capture the full complexity of their relationship. The Dargah, I can say with certainty was the generative force behind the Nizamuddin Basti whatever we may regard as the first form of that neighborhood.
Hence, it is a matter of great pride that Basti still practice and propagate communal harmony, its openness to like-minded visitors and its resistance to unwelcome external factors is it political or otherwise. It is my perception that even if residents of the Basti no longer constitute the Primary community of the saint’s devotees, it is through their deep sense of connection to their land, to their community that the saint’s teachings continue to live.
References
Batra, R. “The splendor of Lodi road my brush with heritage, New Delhi, India”: The Energy and Resource Institute, (TERI). (2012)
Jodido, Philip, “Case Studies: India, In the Aga Khan Historic Cities Programme Strategies for Urban Regeneration. Munich,” Prestel, 2011, p.p.168-173.
Aga Khan Developmental Network. Nizamuddin Urban Renewal Initiative Annual Report. Aga Khan Foundation, 2015
The Aga Khan Historic Cities Programme. Strategies for Urban Regeneration, Delhi, India. Prestel, 2015, p.p. 23-227
Chatterjee, Sudeshna. “Children growing up in Indian Slums: Challenges and Opportunities for new urban imaginations.” Early Childhood Matters, June, 2012, p.p. 1-7
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Snyder, Michael. “Where Delhi is still quite Far: Hazrat Nizamuddin Auliya and the Making of the Nizamuddin Basti.” Columbia Undergraduate Journal of South Asian Studies, 2009
Annual Progress Report. Nizamuddin Basti urban renewal initiative. 2015 Retrieved from http://annualreport2015.nizamuddinrenewal.org/
Annual Progress Report. Nizamuddin Basti Urban Renewal Initiative. 2011 Retrieved from http://www.nizamuddinrenewal.org/docs/Annual-Progress-Report-2011.pdf Aga Khan; MHI. Poverty, Access, Opportunity & Equity.July, 2010. Retrieved from http://www.nanowisdoms.org/nwblog/wp-content/uploads/twitter/2010.07.01- Aga Khan; MHI. Poverty, Access, Opportunity & Equity.2011 Retrieved from http://www.nanowisdoms.org/nwblog/wp-content/uploads/twitter/2011.09.03 Haub and Sharma. What is poverty, Really? The case of India. January, 2010 Retrieved from http://www.prb.org/Articles/2010/indiapoverty.aspx
McLeod.Maslow’s hierarchy of needs. (2012). Retrieved from http://www.simplypsychology.org/maslow.html
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