Ludhiana’s Clock Tower (Ghanta Ghar)

Ghanta Ghar is one of the most iconic landmarks of Ludhiana city. It stands tall amongst the hap-hazard development of the industrial city. Previously it was the pride and the centre piece of the historic area of Chaura Bazaar, which was the hub of economic and political activity in the city. Located at the entrance of the commercial centre, the Clock Tower was and still remains a landmark in the city’s landscape. The railway station is conveniently located a short (walking) distance away from the Clock Tower, allowing for trade activity to flourish easily in the area. Apart from commercial activity Ghanta Ghar also attracts political activities, as it is a convenient location to hold political party protests and dharanas. Today the Clock Tower has receded into the background as a flyover dominates the urban landscape. Although, Ludhiana as a city has grown manifold since the Ghanta Ghar was built, and much of the commercial activity has moved to The Mall Road or Ferozepur Road, Chaura Bazaar still remains popular amongst old and new inhabitants. There is the old charm of the traditional sub-continental bazaar with its nooks and crannies. The narrow lanes, tucked away behind the wide and partial Chaura Bazaar, remain hidden gems for jewellery – gold, silver or artificial. And then there are the scrumptious aloo tikkis, gol guppas and chaats to satisfy the hungry shopper. It is a shame that the Ludhiana Municipal Corporation has not invested more in the city’s historic sites and made more of these places. But, this is part of a wider problem with preservation of heritage and history in the sub-continent.

The history of the Clock Tower, of course, evokes the British colonial heritage: Ghanta Ghar/Clock Tower was designed by the then-Municipal Chief Engineer of Amritsar, John Gordon. The design reflects the traditional European Gothic style and uses an interesting red brick, which is striking even amongst the colourful and vibrant Chaura Bazaar. Although the construction began in 1862, it was not officially inaugurated until 1906 by Sir Charles Montgomery, who was the Lieutenant Governor of Punjab, along with Diwan Tek Chand, Deputy Commissioner of Ludhiana.

Ludhiana actually came under British rule in 1835, when Rajah Sangat Singh died. The Gazetteer of Ludhiana District (Punjab Government, 1888) notes that it was under Sir Claude Wade (1823-38) and his successors that the town increased in its size and importance. Trade expanded, and Ludhiana became a centre for trade in grain, sugar, cloth. The small presence of Kashmiri weavers (approximately 8-10 families) expanded after the famine in 1833 to around 1,500-2,000 Kashmiris, who settled in the town. Following the Sutlej campaign (1845-1847), Ludhiana district was formed, and the civil offices were removed to the cantonment side of the city. In 1854-55, the Grand Trunk Road was metalled and realigned to its present position.

The opening of the Railway from Delhi to Lahore in 1870 undoubtedly gave a great stimulus to trade and commercial activity in Ludhiana. In addition, the number of shops and sarais along the Grand Trunk Road, facing the station were also growing. According to the Gazetteer, the new town to the south of Chaura Bazaar had all the hallmarks of being modern. The streets were wide and straight, and the houses and shops were uniformly designed, giving them a modern appearance. ‘The principal streets, the Chaura Bazaar and the Hazuri Sarak, were designed by Sir Claude Wade himself; and, one of his projects, the Iqbal Ganj, is a standing proof that he was rather too sanguine about the speedy development of the two for which he did so much’ (p. 216).

The population of town was modest compared to the 1.6 million people living in the city today. In 1868 Ludhiana had 39,983 (Males 21,701 and Females 18,282) and in 1881 this rose to, 44,163 (Males 24,685 and Females 19,478)

CENSUS REPORT 1881

Total Population – 44,168

Hindus – 12,969; Sikhs – 1,077; Jains – 752; Muslims – 29,045; and Others – 320

The population of Ludhiana started to grow, most likely with opening of the railway and consequently the establishment of the town a collecting centre for the grain traffic. But in 1878, there was a huge loss of life due to malaria fever following the monsoon season. It was estimated that around 6-7 per cent of the population died especially, ‘half-starved Kashmiris and others of the lower classes not having sufficient stamina’ (p. 217). According to the 1881 census, the town was overwhelming Muslim and indeed even in 1947, Ludhiana was a Muslim majority town. The city today is dominated by the Sikhs but there are still some remnants of a former history scattered around the city, like the Ghanta Ghar and Chaura Bazaar.

From the archives: 2 letters – Patel to Nehru

Nehru & Patel

62 (II), Patel to Nehru, 7 November 1950:

My Dear Jawaharlal, [in hand-writing]

I am most grateful to you for your affectionate greetings and good wishes on my birthday and for the very kind terms in which you have conveyed your message to the public meeting at Ahmedabad. It is my earnest and heartfelt prayer that I continue to serve my country up to the very end and that I live long enough to see it emerge happily out of the critical period through which it is passing. Whether God will answer my prayer is in the lap of future, but your affection and leadership sustain my faith in it and your appreciation gives me strength and support for which I am deeply obliged.

With love,

Yours Vallabhbhai Patel [in hand-writing]

 

63 (II), Patel to Nehru, 14 November 1950: 

[Entirely handwritten]

My Dear Jawaharlal,

My affectionate greetings on your birthday. Relations between us transcend formalities and I need hardly say anything more than this: it is my fervent and heartfelt prayer that you may live long and well to lead the country through all difficulties and establish in it an era of peace, happiness and prosperity. I so much wanted to come to your place since this morning but I have been feeling out of sorts since yesterday and I could not do so.

Yours Vallabhbhai

From Mano Majra to Faqiranwalla: Revisiting the Train to Pakistan

New Delhi train station. © Pippa Virdee 2016

By Pippa Virdee and Arafat Safdar in South Asian Chronicle.

Khushwant Singh’s novel Train to Pakistan was published in 1956, almost ten years after the partition of India/ creation of Pakistan in 1947. Its publication inaugurated what has been called ‘South Asian Partition Fiction in English’ (Roy 2010). It remains, to date, one of the most poignant and realistic fictional accounts depicting the welter of partition and saw a sensitive screen adaptation in 1998 by Pamela Rooks. It captures one of the most horrific symbols of partition—that of the burning, charred and lifeless trains that moved migrants and evacuated refugees from one side of the border to the other. The trains that previously served to bring people and goods from disparate worlds closer together were overnight turned into targets of mob attacks and transporters of mass corpses. They thus became an emblem, a much-photographed representation (Kapoor 2013) of the wider violence and ethnic cleansing that was taking place in Panjab (Ahmed 2002: 9-28); one of the two regions divided to make way for the two new nation-states.

Selecting some key individuals in the village, relevant to and representative of our efforts to excavate the myths and memories associated with partition, and situating their sensibilities vis-à-vis the sentiments exhibited in the novel, we conducted interviews to collect and compare experiential accounts. An attempt in the Wildean spirit to attest that ‘life imitates art far more than art imitates life’, the article, located in the Faqiranwalla of 2017, looks back to the Mano Majra of 1947. In doing so, not only does it reflect on this intervening time-span and what it has done to those remembrances, but, also brings to fore the well-remarked realisation that, in this case too, ‘the past is another country’ (Judt 1992). Like in the novel then and life today, the connecting link in this article too, between Faqiranwalla and Mano Majra, is the train, as both share the overweening presence of the railways in the village, through which its life is/was governed.

Read full article: https://edoc.hu-berlin.de/handle/18452/19508

Südasien-Chronik – South Asia Chronicle 7/2017, S. 21-44 © Südasien-Seminar der Humboldt-Universität zu Berlin