Tag Archives: Pakistan

The secret to women’s success…

13 Jul 1952 5523
The Pakistan Times, Sunday July 13, 1952

The Lahore Gymkhana Club

 

The Lahore Gymkhana Club is a place I have been able to visit on many occasions. It is an exclusive club for the elite in Lahore with a long waiting list for membership. The Club’s website proudly reads:

Gymkhana; A World in its Own

Donning chinos and a polo shirt while sinking a birdie putt on the 15th hole, the retired bureaucrat on the lush pastures of the eclectic golf course continues being oblivious to the disrupting traffic outside the boundary walls, while the eminent 70-year-old writer sketching out a plot for his highly anticipated sequel continues penning down characters originating from his ever so powerful imagination in the same library that he’s been sitting for the last 30 years. A group of ex-service men calmly carry on the tradition of expressing ambivalent opinions on the country’s next elections while making an opening bid in the card room, and some foreign delegates continue analyzing aspects of the much debated foreign policy while sipping their cappuccinos and lattes in the serene view of the golf course.

An idea that took the shape of a property in the 1870’s, is an identity in itself today. The Lahore Gymkhana membership continues to comprise of individuals inhabiting top positions in their respective fields, such as government ministries, armed forces, banks, MNC’s, sports, the judiciary and the media, both nationally and internationally. Together, they ensure the prestige of the club.

The original Gymkhana was actually founded as The Lahore and Mian Mir Institute in 1878 in Lawrence Gardens, opposite the Governor House. The Club was based in the Lawrence and Montgomery Halls (named after Sir John Laird Mair Lawrence, first Chief Commissioner (1853-57) and Viceroy of India (1863-69) and Robert Montgomery, second Lt. Governor of the Punjab (1859-65) respectively).

In 1906, the name changed to the Lahore Gymkhana and in 1972 the two halls were taken over by the Punjab Government and the Gymkhana club was relocated to the newly built facility at The Upper Mall, where it currently stands.

Hobson-Jobson. A Glossary of Colloquial Anglo-Indian Words and Phrases, and of Kindred Terms, Etymological, Historical, Geographical and Discursive, a historical dictionary of Anglo-Indian words and terms from Indian languages that came into use during the British rule of India. It was complied by Henry Yule and Arthur Coke Burnell and first published in 1886; it has been in print ever since. The dictionary takes you into the world of nineteenth century British India and connects provides the reader with a definition and etymology of words/phrases. The Club’s statement on its website and the world of nineteenth century colonial British India are not too dissimilar. The entry for the Gymkhana in Hobson-Jobson reads:

GYM-KHANA, s. This word is quite modern, and was unknown 40 years ago. The first use we can trace is (on the authority of Maior John Trotter) at Rurki in 1861, when a gymkhana was instituted there. It is a factitious word, invented, we believe, in the Bombay Presidency and probably based upon gend-khilna (‘ball-house’) the name usually given in Hind. to an English racket-court. It is applied to a place of public resort at a station, where the needful facilities for athletics and games of sorts are provided, including (when that was in fashion) a skating-rink, a lawn-tennis ground, and so forth. The gym may have been simply a corruption of gend shaped by gymnastics [of which the English public school short form gym passed into Anglo-Indian jargon]. The word is also applied to a meeting for such sports; and in this sense it has travelled already as far as Malta, and has since become common among Englishmen abroad. [The suggestion that the word originated in the P.-H. jamd’at-khana, ‘a place of assemblage,’ is not probable.]

  1. – “Their, proposals are that the Cricket Club should include in their programme the games, &c., proposed by the promoters of a gymkhana Club, so far as not to interfere with cricket, and should join in making a rink and lawn-tennis, and badminton courts, within the cricket-ground enclosure.” – Pioneer Mail, Nov, 3.

  2. – “Mr. A-F- can always be depended on for epigram, but not for accuracy. In his letters from Burma he talks of the Gymkhana at Rangoon as a sort of establissement [sic] where people have pleasant little dinners. In the ‘Oriental Arcadia,’ which Mr. F- tells us is flavoured with naughtiness, people may do strange things, but they do not dine at Gymkhanas.” –lbid. July 2.

  3. – “R. E. Gymkhana at Malta, for Polo and other Ponies, 20th June, 1881.” Heading in Royal Engineer Journal, Aug. 1, p. 159.

  4. – “I am not speaking of Bombay people with their clubs and gymkhanas and other devices for oiling the wheels of existence….” – Tribes on My Frontier, 9.

Read more about the Lahore Gymkhana since 1947.

Visit the Lahore Gymkhana website.

‘It’s a special place’ – the 101-year history of the Indian Gymkhana cricket club in The Guardian.

India News Review 82

Produced by the Films Division, Ministry of Information & Broadcasting, these short news reviews by the Government of India give us a glimpse of old India. Produced one-year after Partition/Independence, the review shows Pandit Nehru in Karachi, messages of inter-communal harmony, tolerance and equality at the Urs of Ajmer Sharif Dargah, elephant diplomacy in the US, dance, theatre and hockey matches.

 

Roti, Communist aur Makaan

The Pakistan Times, 1 October, 1950. Qualification. “How I got the house allotted? You should know that a remote cousin of my wife’s brother-in-law happens to be a peon in the Rehabilitation Department.”

Qualification PT
© 2019 Pippa Virdee

 

The Pakistan Times, 16 September 1950, “They were demanding bread.” “Communists–Aren’t They?”

Communist PT
© 2019 Pippa Virdee

“Women’s World: Pakistanis in England”

pt 10 sep 1950Women’s World in The Pakistan Times, Sunday September 10, 1950.

Pakistanis in England by Christabel Taseer

On July last, after receiving the blessings of the Patron of the Pakistan Girl Guides Association, Miss Fatima Jinnah, the Pakistan delegation to the Thirteenth Session of the World Conference of Girl Guides and Girl Scouts at Oxford consisting of Begum Khalid Malik, Begum Taseer, Begum Abul Hassan and Mrs Pastakia, left Karachi by air. With us were our two Pakistani Girl Guides, Samina Anwar Ali and Nuzhat Mueenuddin, who were travelling to Switzerland to take part in a World Guide Camp organised by America. We reached Cairo, where we intended to break our journey for the night. As we passed through the Customs the Egyptian officials looked with great interest at our shalwars and qameezes.
“You are Pakistanis?” they asked.
We nodded.

Why are you going to England?” was the question.

“To take part in a ‘World Conference of Girl Guides at Oxford”, we replied.

Their faces were wreathing in smiles as they sald: “That’s excellent. Go and do your best, so that your country may be proud of you!” This was our first personal experience of the friendly ties which bind Muslims all over the world.

The second came at Lyndhurst in Hampshire, when we delegates from different countries were attending demonstrations of British Guiding, One day, (just after Eid), we were walking across the grass to a Ranger camp, wearing our white and green Guide uniforms, when a young woman dressed English Guide uniform came running quickly towards us.
“Tell me, are you Pakistani Muslims?” she cried,
We answered “yes” and looked at her eager face In surprise.

“I, too, am a Muslim, a Turkish Muslim from Cyprus,” she replied, “and I am here for Guide training. I am so very happy to see you, particularly because you are Muslims like myself. Here I am the only Muslim in the camp. Yesterday was Eid and there was no one with whom to share the happiness of that day.”

We all embraced with enthusiasm and sat down to talk about our respective counties and about Guiding, there. We parted with regret at the end of our stay, but again at Oxford, at the wind-up of our ten days’ Conference, when we had a huge Camp Fire of 10,000 Girl Guides from all over England, there, as all the delegates from the twenty-four countries represented marched slowly across the huge field to their respective places, there in front of everybody, leaning across the ropes, waiting to shake our hands in friendship, was our Turkish friend from Cyprus, Hatlee Tahsin!

From the moment we Pakistani delegates appeared in uniform in English, whether in London of Lyndhurst or Oxford, we attracted attention. People had become used to the dark-blue Guide uniforms of the British, the green of the Americans, the khaki of the Greeks, even to the dark-blue saris of the Indians – but spotless while starched shalwars and qameezes, with folded dark green dupattas and green ties and white shoes, were something quite out of the ordinary. Wherever we went we were surrounded by photographers and Girl Guides, and questioned by people – “How do you keep your uniforms so clean?” “Do you really wear such clothes in your country?” By the time we had been in England for two weeks, wherever we went, whether we were in uniform or wearing silk salwar and qameez or garara, people knew that ours was the dress of Pakistan.

But we found that many people, particularly the Guide delegates from the smaller European countries, still did not know where Pakistan was, and we often had to bring out a map and point out our country to them. We had to answer many questions about our food and general living habits, social customs, education, position of women, the meaning of purdah. People were tremendously interested in us as a country and full of admiration for the progress we had made in the last three years. Many people said that it must be a wonderful experience to be in a new country, where everything has to be built up by one’s own efforts.

GREAT EXPERIENCE

The Conference itself which took place in St Hugh’s College, Oxford, was a great experience. Here in the Conference Hall were hung the flags of the twenty-four nations represented at the Conference, whose delegates, of faiths as divergent as Protestant, Catholic, Jewish, Muslim, Hindu, Parsee, had met because they were united by a common purpose, viz, to work for the girl and women of the world. Think of the magnitude of the of the movement stated in 1910, which is such that a girl from Pakistan or Egypt can stop a girl who is wearing the Guide badge on the street in America or England, shake her by the hand, call her sister, and at once be friends with her. Our two Pakistani Girl Guides, who had never been abroad before, were received in London with affection and friendship, because they were Girl Guides and they were able to travel on to Switzerland with American, English and Australian Guides whom they had never seen before, but with whom they at once felt at ease.

11 LANGUAGES

In our Conference Hall, women used to chat in eleven different languages, there were women from seven countries who knew more French than English, we had an American Chairman, an English Vice-Chairman, a Belgian translator, and so on, but we were all one. For ten days at Oxford we sat and discussed subjects as diverse as training programmes, camping, finances, public relations, constitution, future policy, – sometimes in English, sometimes in French,- we were entertained in castles and palaces and country homes, we were received in Buckingham Palace by Her Majesty the Queen, we listened to concerts, saw pageants and displays of dancing, and ended a very full fifteen days’ programmes with the gigantic Camp Fire programme at Oxford, on the 29th July, which was attended by 10,000 Guides from all parts of England and which was presided over by Princess Margaret. The Camp Fire was a stupendous sight. An enormous field filled with a sea of faces, all cheering lustily as the delegates from the twenty-four countries marched slowly across the field. Over 10,000girls and women were singing the songs which are known to the two and a half million Guides all over the world, all friendly and united because they were all Guides who had taken the same promised of service to mankind and who all lived recording to the precepts of the ten Guide laws. There they all were – over 10,000 of them, representing the two and a half million Guides in the jungles of Africa, the mountains of Switzerland, the forest of Canada, the Philippine Islands, the plains of Pakistan – Guides from large towns and tiny villages, of different races and creeds and cultures, all different, but nevertheless all one.

Anarkali: the myth, legend and public history.

Located in the heart of the Punjab civil secretariat, Lahore, the octagonal shaped building is a legacy of Emperor Jehangir. The grandeur of the Mughal-era building and the tomb inside is a marvel. After numerous incarnations, the tomb today is home to the Punjab Archives and is more popularly known as simply Anarkali. Taking the name from the celebrated relationship between Prince Saleem (Jahangir) and Anarkali (Sharif un-Nissa aka Nadira Begum), a courtesan in the court of Emperor Akbar. There are many different accounts of this relationship and the death of Anarkali, with little history authenticity. Whether she died naturally or under more mysterious circumstances or whether Akbar ordered her to be buried alive in a wall. We may never know the truth, but the legend and the myth of the passionate affair between Saleem and Anarkali has inspired many.

Anarkali: myth, mystery and history

The Film: 60 years on, Mughal-E-Azam continues to make waves

The drama: Alain Desoulieres, Historical Fiction and Style: The Case of Anarkali, The Annual of Urdu Studies 

The many incarnations of the tomb:

‘The tomb of Anarkali is one of the most significant buildings of the Mughal period. It is an ingeniously planned octagonal building. Circular in shape and roofed by a lofty dome, the tomb once surrounded a garden, called Anarkali Garden, but during the last couple of hundred years it has been put to several uses. Under the Sikhs, the mausoleum was occupied by Kharak Singh. Later it served as the residence of General Ventura, the Italian General of Ranjit Singh’s army. Under the British, the tomb was converted into Church (a protestant Church) in 1851 right after 2 years of British Control on Lahore. Few years later, it was converted to St. James’ Church in 1857 till 1891. Since then, it has been used as Punjab Archives Museum with an amazing treasure for those interested in the history of British Punjab.’ Story of Anarkali and her Tomb at Lahore.

An extract on the Tomb Anarkali from R.E.M Wheeler, Five Thousand Years of Pakistan: An Archaeological outline. With a Preface by Fazlur Rahman. Royal Book Company, first published in 1950. Page 84.

Anarkali or “Pomegranate Blossom” was the nickname of an attractive girl who was brought up in Abkar’s harem and was suspected by the emperor of carrying on an intrigue with prince Salim, afterwards the emperor Jahangir. The story is variously told, but it would appear that the girl was barbarously executed in the year A.D. 1599. When Salim came to the throne, he strove to make some amends for the tragedy by building a large tomb over her grave. This tomb stands in the ground of the Punjab Secretariat to the south of the old city, and has passed through vicissitudes which have concealed all its original decoration. It is hexagonal on plan, with a domed octagonal tower at each corner, and is crowned by a central dome on a tall cylindrical drum. After 1851 it was used as a Christian church, and for this purpose the arched openings in the eight sides were wholly or partially walled in, a gallery (now removed) was constructed in the interior with an external staircase, and the whole structure was whitewashed internally and externally. The large monolithic marble gravestone had already been moved out of the building in the Sikh period, when the tomb was turned into a residence, amongst the occupants being General Ventura, the famous Italian officer of the Sikh Government. The stone was subsequently replaced by the British within the tomb, but in one of the side bays, not in its original central position. It has been stated that the actual grave was also moved to the present site of the gravestone, but digging in 1940 in the middle of the building revealed the former still intact five feet below the present floor, in its proper place. From accounts of the discovery, the grave would appear to be of plastered brickwork. The building is now used as the Punjab Record Office.

The gravestone bears well-cut inscriptions which include the date of the death of Anarkali with the words “In Lahore” and the date of the construction of the tomb (A.D. 1615). It also bears the ninety-nine attributes of God, and a poignant couplet,
obviously composed by Jahangir himself, which may be translated thus:

“Ah, could I behold the face of my beloved once more,
I would give thanks unto my God until the day of resurrection.”

Elsewhere on the marble are the words: ” The profoundly enamoured Salim, son of Akbar.”

It is for these inscriptions, and for the vast size of the building which reinforces their
sincerity, that the tomb is noteworthy, rather than for any special architectural quality.

Today the documents belong to the people of Punjab at the Punjab Archives are being digitised for posterity, and will hopefully allow historians to view untapped accounts and records. This is a mammoth task but at least the process itself has started. See the project website: http://dap.itu.edu.pk/

Sikh shrines in India and Pakistan – why construction of visa-free Kartarpur corridor is so historic

IMG_1333
© 2017 Pippa Virdee

Read my piece on the Kartarpur corridor in The Conversation

Three kilometres from the Indian border, in the tranquil green plains of the Narowal district of Punjab in Pakistan is an unassuming sacred shrine: Gurdwara Kartarpur Sahib. It’s the final resting place of Guru Nanak (1469-1539), founder of the Sikh faith.

On the other side of the river Ravi, about a kilometre inside the border in the Gurdaspur district of Punjab in India, is the bustling holy town of Dera Baba Nanak. Here stands Gurdwara Shri Darbar Sahib, associated with the life and family of the same first Sikh guru.

On a clear day, both are visible to each other. But the Radcliffe Line, drawn in August 1947 between Pakistan and India, ensures that travel for the average Indian or Pakistani is impossible across this international border. India’s Sikh community is roughly around 20m people – under 2% of India’s population of over a billion. More than half of them live in the Punjab, India and are cut off from the most significant shrines associated with the founder of their faith, all located in Punjab, Pakistan.

Impact Of Nationalization On BECO And Pakistan Economic Development

Little known history of CM Latif and Batala Engineering Company (BECO), Lahore.

Anika Khan's avatarRamblings of a Pakistani Woman.

There had been many times in Pakistan’s history when stupid decisions were taken by the government. Nationalization in Bhutto’s era was one of those decisions. 22 Families lost everything that they had worked  for all their lives. BECO (Batala Engineering Company) is one such example.

Late Chaudhry Mohammad Latif was the founder and chairman of the Batala Engineering Company (BECO). After attending a meeting of leading Muslims in Batala, who wanted to establish Muslim industries in the face of Hindu dominance of retail, that he struck upon the idea of forming BECO.The company was established in 1932. , He sold its first 10 shares to a lime merchant for Rs 10. In the early years, he worked almost single-handedly to build up the company from its first workshop in two rooms and a veranda. Over the course of the next forty years, and in spite of losing much of his business…

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