#bilgram

हरदोई: एक ग्रामीण की दो व्यक्तियों द्वारा डंडे से पिटाई करने का वीडियो वायरल, जांच पड़ताल में जुटी पुलिस

हंड्रेड न्यूज रिपोर्ट- हर्षराज सिंह हरदोई, बिलग्राम तहसील क्षेत्र का एक वीडियो बहुत तेजी से सोशल मीडिया पर वायरल हो रहा है। जिसमें एक ग्रामीण को दो व्यक्तियों के द्वारा डंडे से पीटा जा रहा है। पुलिस मामले की जांच पड़ताल में जुटी है। मल्लावां ब्लाक के ग्राम सभा बांसा का उद्घाटन प्रदेश सरकार के आबकारी मंत्री नितिन अग्रवाल करने आए थे। जिसके कुछ घंटे पहले एक ग्रामीण को दो व्यक्तियों द्वारा अभद्र…

Bara Imambara, Bilgram (under renovation in 2006). Note the tomb of Sayyid Ali Bigrami (1851-1911) in the frontyard.

“Commemorating Muharram involves observation of matam or azadari (mourning) through various institutionalized practices. Among Shias, two central rituals dominate: the mourning session, or majlis, held in an imambara or a private dwelling, and two types of procession. The first imitates Imam Husain’s march towards Karbala with armed men, drummers, and marchers carrying banners, or alams; the second recreates the burial of Husain and his followers and a replica (tazia) of Imam Husain’s tomb in Karbala is carried in homage. In the South Asian Urdu-Persian world, Muharram is observed by organizing majlises and reciting marsiyas and mauhas (elegies) in Urdu. It also includes taziadari, a procession with relics of tombs in Karbala and self-flagellation by devotees. Although such ties and rituals may seem similar to the observation of Muharram in other parts of the world, here, the meaning of the event shifts with locales, ideologies, memories, and the way in which the language of religion is negotiated through intertwined and conflicting idioms. Bilgramis, for instance, feel so attached to the qasbah’s Muharram rituals that even those working far away make it a point to visit Bilgram during the first ten days of that month. In other qasbahs as well, Muharram was an important vehicle for reinforcing the qasbāti identity, principally among the Shia Muslims.”

From Locale, Everyday Islam, and Modernity: Qasbah Towns and Muslim Life in Colonial India by M. Raisur Rahman

View of a lane in qasbah Bilgram with some remnants of the past. 

“The architectural remains and ruins of of mosques, havelis (mansions), imambaras (enclosures for Shia rituals), madrasas (Islamic schools), and darwazas (gates) still tell us stories of an eventful, if not glorious, past. Pallid papers, furbished and embellished genealogies, faded portraits, termite-eaten furniture, Victorian souvenirs, hanging frames made of antlers, the narrow lanes of grain bazaars, and restored old buildings speak of a cosmopolitanism, a commingling of different cultures in time and space. While qasbahs reflect the syncretistic side of Indian society, they can also serve as windows for understanding larger worldviews, tensions, and segmentations defining Indian social and Muslim life.”

From Locale, Everyday Islam, and Modernity: Qasbah Towns and Muslim Life in Colonial India by M. Raisur Rahman