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The history of the district up until the 12th century is obscure. Atkinson , the name Kol was given to the city by Balarama, who slew the great Asura demon Kol there and, with the assistance of the Ahirs , subdued this part of the doab. This is further confirmed by an old fort, the ruined Dor fortress, which lies at the city centre. Hindu remains indicate that the citadel probably had a Hindu temple after the Buddhist temple.

Ibn Batuta calls Kol “a fine town surrounded by mango groves”. From these same groves the environs of Kol would appear to have acquired the name Sabzabad or “the green country”. Jahangir clearly mentions the forest of Kol, where he killed wolves. He built a fort at Kol and named the city Muhammadgarh, after himself, in — Sabit Khan, who was then the governor of this region, of Farrukh Siyar and Muhammad Shah, rebuilt the old Lodhi fort and named the town after himself:

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My research centered on the history of marsiyah a genre of elegaic poetry and its development in Urdu and Persian over the eighteenth and nineteenth centuries. In addition to marsiyahs, I consulted manuscripts from a wide range of genres, including literature, history, and religious treatise, and gained facility working in the Manuscript Room.

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By Sonam Joshi India’s Supreme Court agrees to start debate on decriminalising homosexuality under Section The film has already been praised for its fine performances, but is even more significant for its focus on the prejudices towards gay people in India as well as the larger debate on the criminalisation of homosexuality in the country’s law. In , Shrinivas Ramchandra Siras, a Marathi language professor at Aligarh Muslim University in northern India, was suspended after a sting operation by a local TV crew caught him at home with his male lover.

He challenged the decision in a court, which ruled in his favour and ordered the university to reinstate him. I myself declare that I am a gay person. I am the same person, with same qualifications, features and personality,” Siras said in a TV interview shot after the court judgement. However, soon after the verdict, he was found dead at his home, which is suspected to be a murder case. It traces Siras’ ordeal as he deals with his suspension and his landlord asking him to move out of his rented house, and brings out his persecution and loneliness through his conversations with Deepu.

The episode occurred during a time when Section , a colonial-era law that criminalises homosexuality, was briefly declared unconstitutional by the Delhi High Court. This decision was reversed in by India’s Supreme Court. While there is an ongoing debate on repealing this law, homosexuality is still viewed as a taboo by many in India. Earlier this month, the Censor Board gave Aligarh’s trailer an adult-rated certificate implying that it could only be screened with other A-rated films and asked its director delete several scenes.

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David Lelyveld, Aligarh’s First Generation: Muslim Solidarity in British India Princeton: Princeton University Press, Very slightly edited for classroom use by FWP and diacritics lost. Growing Up Sharif As if in a cage a captive bird still gathered twigs for its nest. In a royal establishment, a city ward, an old fortress town, or a peasant village, the living places of the rich and even the relatively poor shared, with varying degrees of elaboration, a common paradigm of rooms and open places, walls and curtains, rooftops and doorways.

Learning who might go where and under what circumstances provided a whole structure of assumptions about authority and subordination, group bonds and exclusions. Learning how you yourself fit into this living space had a good deal to do with defining who you were. The courtyard might be large or small, crowded or lonely, squalid or luxurious; the ground might be covered with marble, brick, or a mixture of earth and dung.

Often there was a tree in the center and, [[36]] sometimes, a well. On the margins could be broad, handsome verandahs set off with richly decorated columns and delicately scalloped arches; or dingy, sunless rooms made of earthen blocks. The structure rising above the courtyard could be one, two, even three stories high. But in all cases the building was a fortress, closed off and protected from the outside world by blank, windowless walls and a substantial, well-secured entrance way.

Such was the mahal khanah, the palace, as it was called even in modest homes, or more commonly the zananah, the women’s place.