Having spent my childhood arriving in trains at Charbagh railway station for summer vacations, it felt strange to be received at the Chaudhary Charan Singh airport by a young man with a bouquet and a luxury vehicle. Neeraj was helping out with the city’s first litfest, at which I was an invitee. Chatting in the car, he told me he “belongs to Mayawati’s caste” but stays away from politics. Turns out he got admission to an IIT on quota but dropped out: he found the attitude to Dalits, the condescension, the resentment of those outside quotas unbearable. Dalits in competitive areas like medicine and engineering, he said, face exclusion. The son of a government employee, he was fluent in English, cheerful, positive and trying to figure out what to do next in life—to my mind, as good an example as any of how reservation works long-term.
The Uttar Pradesh and Lucknow I know as an adult is a churn for politics. Caste underwrites everything. I left the city this time with greater admiration for Mayawati: she has been out of power for over a year now, but there is almost a nostalgia for her reign. It is significant that the city’s intelligentsia, mostly upper-caste Hindu or from the erstwhile feudal Muslim elite, sees her as a force for the greater good.
I must flashback to almost a decade ago, when I had visited Lucknow on assignment after Mulayam had replaced Mayawati. The first thing he did that year was to shift Raja Bhaiyya from jail to a government hospital in Lucknow. I visited the notorious politician from Kunda in hospital and was repelled at the sight of politicians from the Samajwadi Party and the BJP bowing and scraping before him. I can only say there was something extraordinary about a Dalit woman who took on these upper-caste toughs.
Nawabs, aadabs, kababs
At Lucknow’s first litfest, there were the usual cliches about it being the city of culture, language and politeness. The reality today is far removed from that stereotyping. I also think any festival today would be more robust and real if it also celebrated the irreverence of Lucknow’s writers and poets. I did my bit for irreverence when at the Lucknow launch of my book In Good Faith, I turned to family roots. It was released by my 94-year-old grandmother (who wrote a wonderful Urdu book some years ago). And my uncle Shanney recited Nazir Akbarabadi, known for his irreverent street poetry. Shanney is an urban legend in Lucknow, loved by all. He remembers thousands of couplets, prose pieces and poems in Urdu, Hindi and English. A somewhat bored audience started clapping the minute I said Shanney would recite! Very soon, I am going to upload on YouTube Shanney reciting Majaz’s magnificent poem Aawara. If you think this is shameless family promotion, let me add that Shanney, without any traditional degree, was some years ago invited to recite marsiyas at Harvard.
There are many remarkable folks I know in Lucknow. One of them, Mehru Jaffar, returns to Lucknow after years in Vienna and is enjoying working on books and in the tiny Lucknow Tribune. Mehru is hospitable without pretence—not too many aadabs and salaams, just warmth and ease. Her mother, incidentally, is that remarkable theatre personality who played the cursing, smoking old lady in Peepli [Live], the Aamir Khan-produced satire on farmer suicides.
Another special woman who has made Lucknow her home is Madhavi Kukreja. I’ve known Madhavi since I visited her about 15 years ago in Banda district, where she did some amazing work with local women. Some years back, she moved to Lucknow. Her work continues, but she’s added entrepreneurship to it: her Sanatkada shop and hangout could give Fabindia a run for its money. Some years ago, she and her friends started the Sanatkada festival—theatre, talks, book releases. Takes a good Punjabi to sell Lucknow!
Cameo in ink
I picked up a book called The Mirror of Wonders and Other Tales, originally written in Urdu by Syed Rafiq Hussain, now beautifully translated into English by Saleem Kidwai. It’s a real jewel, and I’m convinced the translation will open up this exciting 20th century Urdu writer to English readers. The themes in this collection are different from the usual Urdu fare of romantic love, loss, longing. There are stories of a hungry tigress, a monkey and her child, a dog’s love. Maybe this work hasn’t got due recognition because it comes from a small publisher. I sign off with Hussain’s self-introduction: “I’m a small man, I am true, I am mad, I am crazy. Whatever I am, here I am.”
Last week, in Lucknow...
Naseeruddin Shah told audiences: “I have four words for you: I am not Ghalib.”
Saba Naqvi is political editor at Outlook; E-mail your diarist: saba AT outlookindia.com
Apropos Lucknow Diary (Apr 8), where the talk turns to Madhavi Kukreja’s work in the city, I thought VM was the only Punjabi to sell Lucknow!
In her Lucknow Diary (April 8), Saba Naqvi has made a passing reference to Nazir Akbarabadi’s ‘irreverent street poetry’. Nazir, despite his detractors, occupies a unique place in Urdu poetry. When it comes to the variety of themes, there’s hardly any other Urdu poet who matches him. He is the greatest poet of ‘small things’, a true nationalist, and a real representative of genuinely multicultural India. A lover of nature and life, he is known for his sensitivity, using unusual yet apt metaphors in his verse. He is equally at home whether writing about spring or winter, about love and longing and the pangs of separation, or about Hazrat Ali, Guru Nanakji, Lord Krishna or Shiva. Few poets have added as many new words to Urdu as Nazir, and his masnavis in Farsi compare with the very best. Jalaluddin Jafri describes his poem Hans Nama as the best metaphorical poem in Urdu. For all this, it’s odd that Nazir has always suffered neglect and apathy at the hands of critics and scholars.
Thank you to all those who have taken the trouble to read the article and share their thoughts. Out of the arguments made here, there are two that perhaps need answering. So here they go.
1. The first part of the article compares outcomes (relative percentages of population of the religions concerned) irrespective of the process that led to those outcomes - whether immigration, relatively faster population growth or conversions. This was for two reasons. One, to put the figure of 2.3 per cent in "numerical perspective", as the article itself explained. The second reason was that outcomes are ultimately what the crux of debate is about. The rest of the article in any case dealt with process - or conversions in this case, from both a contemporary and historical perspective.
2. Some commenters have tried to cast doubts on the reliability of Census 2001. Those who do this should bear in mind that Census 2001 was conducted by a BJP government. Considering the extreme importance that BJP gives to this issue, it would be reasonable to expect that IF it had perceived a problem with the methodology that was distorting the numbers, it would have fixed it. As the article mentioned, BJP or BJP-supported governments have been in power for 10 of the last 40 years, or about a quarter of the time, and the only reasonable conclusion one can arrive at is that any misreporting of numbers, real or perceived, would be marginal and hence, not of importance.
To all other arguments made, my answer is the following: Please read the article again, with particular focus on the quotations of Vivekananda and Monier Williams, and the history of the missionary efforts in Bengal and their outcome.
Shouldn't Saba Naqvi conclude her Lucknow Diary by also infusing the tasty and mouth-watering touches emanating from Tundey's Kababs, Ramasrey's Malai-Paans, Praksh's Kulfi-faloodas and Badnaam Laddoos(at Alam Bagh) ?
24 D, Pradip,
"The facts that Dalit women faced the worst atrocities during her regime or that Mayawati and her kin have amassed wealth greater than India's defence budget "
When one of your assertions is blatantly untrue, the other looks suspect too.
" I left the city this time with greater admiration for Mayawati:"
Saba's political wisdom is dazzling!!!!!!!!!!!!!!!!! And these people criticize Modi for his so called exclusive growth model.
So, according to this literary and intellectual giant produced in the Outlook's GENIUS factory, Mayavati is a paragon of virtue.
The facts that Dalit women faced the worst atrocities during her regime or that Mayawati and her kin have amassed wealth greater than India's defence budget are just minor distractions.
>>Its understandable that the competition in such places will be fierce and any reservation will be bitterly resented.
>>That was a typical Nehruvian ploy - have an absurdly tiny number of elite college seats and have everybody fight over them
actually, what is talked about as India; usually refers to tiny minority (~5%). Even today with all the noise about liberalization, most of what is talked about is within this echo chamber.
I suspect that nobody ever knew what the real India was made up of until the British carried out their first census and they would have liked to keep it that way but for the shame from the international community.
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