Thursday, December 29, 2016

Adyar Food Walk - Filter Coffee

In large parts of south India, the best part of the day is the early morning cup of filter coffee :) 

It is drunk in a 'tumbler and davarah'. The tumbler is the glass, and the davarah the bottom container. An important part of the process is pouring the coffee back and forth, between the tumbler and davarah. This helps to mix the sugar, milk and coffee decoction; while also cooling it to the right temperature. More importantly, it aerates the coffee to produce froth, without introducing any additional water into it (Western-style espresso machines use a steam wand to produce froth). 

Coffee is not native to India. It came from Yemen, smuggled into south India by a Sufi mystic named Baba Budan. He planted them in the Chandragiri hills of Karnataka (in the Chikmaglur district). The hills have since then been renamed in his honour.

The southern Indian states of Karnataka, Kerala, and Tamilnadu account for most of the coffee grown. Coffee is usually inter-cropped with pepper, cardamom, banana, arecanut, orange and vanilla. 

Saturday, November 26, 2016

Koorkai: the Winter Soul Food of Kerala

- By Shobna Iyer

Full name, koorka kazhungu, quite a mouthful, yes? Nickname, koorkai.

The koorkai is a tuber that begins life like others of its ilk, underground. Once dug up, it is quite common to find them appearing as near-perfect rounds which would explain its latin name P. Rotundifolius.

The 'P' may as well stay silent since its presence does little to highlight the shape. It's also called the Chinese Potato though its origin was in West Africa, now figure that cross-many-borders puzzle.
The time consuming part about making koorka is the peeling, a legal shortcut involves putting the uncooked tubers into a jute bag and jostling it until the peels oblige and you know, slip off. If you cook the koorka, this method is illegal. That is simply because the peel comes off easily once pressure cooked. Why would anyone choose the former method? Well, it tastes way better. Deep fried, like chips.

The common koorkai is best in fried form, you know, first fry up the mustard seeds, a dash of white lentil, a few red chillies and turmeric powder to a respectable quantity of oil. It's winter food, fried is good winter food. To this, add the pre-boiled, peeled and cubed tuber to this. Some may cut it long, some add it whole (which involves selecting similarly sized roundelles just to add to the time consumed), to each their own.

As with all highly recommended fried tubers, this is best had hot with rice and spicy rasam. Or plain.

Near perfect rounds, called spheres in polite circles
We'll call the hairs tangents
Geometry session can be had
As you eat, there shouldn't be hairy tangents though
They draw away from the food at hand (pun, anyone?)

The worthwhile outcome
What I like is the greasy no-holds-barred name, mezhuku (oil) varati (tossed till it shrivels to a fraction) 

Wednesday, October 19, 2016

New Market Walk: Food and Shopping in Hogg Saheb's Bazaar

Here's the latest addition to our bouquet; a new tour in Calcutta designed exclusively for eating and shopping!

The tour takes you through the lanes of New Market, one of the most popular bazaars in Calcutta. 

 Built in 1874 as a posh “Whites Only" shopping complex, New Market today spills chaotically over to the adjoining streets, selling everything under the sun.

You can sample delicacies from the most iconic bakeries in the city (among other things).

And shop to your heart's content. 

Find out more about the tour on our website
See more photos of the tour on our Facebook page.

Parama Padam: The 'Snakes and Ladders' of India

Snakes and Ladders originated in India as part of a family of dice board games. It was called Mokshapat or Moksha Patamu. Like many other things in India, this one also has religious background, and represents the ascent to Vaikunta or Paramapadam, the Supreme Abode of Lord Vishnu. It is most popularly played by people trying to stay awake on the holy night of Vaikunta Ekadasi. You can buy it in shops near Vishnu temples.

This one is from Giri Stores in Mylapore.

The game made its way to England and was sold as "Snakes and Ladders", then the basic concept was introduced in the United States as "Chutes and Ladders".

Monday, October 3, 2016

Food Walk through Adyar

We're very excited to announce our latest food tour in Chennai - Food Walk through Adyar :)

Walk with us through the quiet (and sometimes not so quiet!) bylanes of this neighbourhood.

Sample some traditional South Indian delicacies at iconic, local establishments.

Check our facebook album for more!

Saturday, September 17, 2016

The Story behind Bada Imambara - Lucknow's Architectural Marvel

- By Aishwarya Javalgekar

The Bada Imambara is the most popular monument in Lucknow. It is also called Asifi Imambara  after Asaf-ud Daula, the Nawab of Awadh who is entombed in the Imambara's central hall.
The grand Bada Imambara facade (Photo credits: Wikipedia)
Not only is this Imambara marvelous to look at, it has a back-story, that adds more romance to this beautiful monument. 

In 1785, Awadh was hit by a devastating famine, leaving thousands of people jobless and starving. Nawab Asaf-ud Daula took up the grand project of building this Imambara to provide employment to these people. People were given food in return for work. Thus the Nawab made sure that his subjects did not starve during the famine.
Zoffany's painting: 'Asaf ud-Daula, Nawab Wazir of Oudh', 1784. (Photo credits: The New York Times)
The common people used to work during the day to build the structure, while noblemen and the other elite worked at night and demolished parts of the structure for payment. This brilliant scheme kept the construction in progress for almost a decade! 

It is inspiring to see how a simple project helped thousands of people, saving an entire kingdom from devastation and poverty. And the Bada Imambara remains a living reminder of the Nawab's brilliance and generosity. 

Even today, there is a well-known saying in Lucknow - 
Jisko na de Maula, usko de Asaf-ud Daula
(He who does not receive (livelihood) from God, will receive it from Asaf-ud Daula)

Saturday, September 10, 2016

Scaffolding at the Taj Mahal: Update on Sep 10, 2016

August 10, 2016
In August we had posted about the scaffolding put up on the Taj Mahal due to ongoing restoration work by the Archaeological Survey of India (ASI). Here's a small picture of how the Taj Mahal looked in August.

The scaffolding will remain for the rest of the year as work progresses throughout the monument. It is mid-September now, and ASI has speeded up the work. The scaffolding is coming off quickly now.
Taj Mahal - Sep 10, 2016
This recent picture shows that from the platform, scaffolding is only visible on the front ride side. The scaffolding on the front left minaret has been taken off now.

Keep an eye on the blog for further updates.

Tuesday, August 30, 2016

The Shankha-kshetra of Puri

- By Aishwarya Javalgekar

The famous Puri Rath Yatra (Chariot Festival) was held this July in Orissa. As I was reading up on the festival, I came across a very interesting image.
A conch shaped map of Puri's places of worship
But first let me give you a short introduction. Jagannath is an important deity of Orissa. The Jagannath temple in Puri is also the abode of his siblings, Baladeva and Subhadra. These three deities are carried in three enourmous chariots during the Rath Yatra.

According to the article I read, the region of Puri is shaped like a conch, and is called Shankha-kshetra. Similarly Bhubaneshwar is called Chakra-kshetra and Konark is named Padma-kshetra, all representing attributes of the Hindu god Vishnu.

As you can see in the picture, the temple of Jagannath stands at the heart of the conch, which acts like a map of Puri itself. Around the temple are numerous temples, shrines, trees and other religious sites.  There are approximately 115 such sacred spots scattered around the Jagannath temple, connected to the temple through a network of roads like a spiderweb.

I am not sure if the places drawn on the image are to scale. It is nevertheless a beautiful
visual of the Shankha-kshetra.

If you want to know more about the Rath Yatra, you can read our article here.

Sunday, August 14, 2016

The Lucknow School of Miniature Painting

This beautiful piece called 'Ascetics resting in a camp beside a Shrine' is a Mughal miniature painting from the Lucknow School. Created in the 1820s, it currently resides in the Mittal Museum of Hyderabad alongwith minature paintings from different schools across the country.

The Mughal style of miniature painting emerged in India during the 16th century. A blend of Persian, Hindu, Jain and Buddhist influences, the style developed in Mughal courts. It later spread to all courts, leading to the formation of different schools of Indian miniature painting.

The Lucknow School painted in the Mughal tradition, with some Rajput influences. This style of painting was popular till the 1800s, but declined slowly after the demise of the Awadhi Nawab Asaf-ud Daula. Later the school developed with European influences during the reign of Nawab Shuja-ud-Daula. By the end of the 18th century, the Lucknow school had become a Indo-European style of miniature painting.

'Ascetics resting in a camp beside a Shrine' c. 1825-30
Even today in many parts of the country, you can see groups of bairagis (ascetics) gathered together. Look at all the skin colours and the costumes that the artist has represented in this painting; showcasing the diversity of the bairagis. 

Wednesday, August 10, 2016

Update - Scaffolding at the Taj Mahal

A few weeks back we had put up a post about the restoration work going on at the Taj Mahal, with a picture of the scaffolding on it pillars. Here's the picture:

We now have been told that this scaffolding would most probably remain for the rest of the year. They are also putting up new scaffolding on the central body of the structure.

Here's a picture of the scaffolding as of 9th August, 2016.

We'll keep posting new updates here. 

Tuesday, August 9, 2016

Veeragallu - The Hero Stones of Karnataka

by Karishma Shah

Hero worship is a popular theme across mainstream Indian cinema. Films typically portray heroes as a saviour of the masses, someone who is willing to sacrifice himself for the greater good.

Such morals and sentiments may seem misplaced in the modern world, but between the 5th and 13th centuries AD, these sacrificial qualities were worthy of commemoration. Memorial stones were erected to immortalise those who selflessly pledged their life for the protection of women, village men and property.

Hero stones (called veeragallu in Kannada) are found all over India. These ornate stones are spread all over Karnataka; many are also found in the neighbouring states of Maharashtra, Tamil Nadu and Andhra Pradesh. 
A three panel hero stone at the Kedareshvara temple, Shimoga dist. Karnataka.
Image courtesy: Wikimedia commons
A Hero stone is divided into three sections: the lower portion gives details of the hero and his act of sacrifice (fighting the enemy with a sword or a bow, the army, cattle, or a damsel in distress). The middle panel shows the hero being carried to heaven by angel, and the highest panel depicts him sitting in front of a God, generally represented by the Shiva Linga.

Some have 5 or 7 panels too:

5 panel hero stone with old Kannada inscription
Image courtesy: Wikimedia commons
They often carry inscriptions displaying a variety of adornments, including bas relief panels, frieze, and figures on carved stone. Usually they are in the form of a stone monument and may have an inscription at the bottom with a narrative of the battle.

The classification of hero stones is based on the event for which the sacrifice was made. The Karnataka Itihasa Academy has a wonderful section with photos of hero stones. Dr. Devarakonda Reddy, historian and cultural expert, has published a classification of hero stones:

1. Attack on Forts
These depict war scenes with soldiers riding on elephants and horses. Some have a fort wall etched in them. The Begur veergallu (pictured below) is the most notable and can be found at the Bangalore museum.
Begur veeragallu, Bangalore Museum. Photo credit: Karnataka Itihasa Academy

2. Ooralivu (Defending the village)
A hero must be ready to defend the village from enemy attacks at any given time.

3. Gadi Kalaga (Defending borders)
Border disputes among neighbouring villages were common. Defending their territory from encroachment was an honourable way to go.
Photo credit: Dr Devarakonda Reddy
4. Go Grahana (Defending cattle)
Cattle was an indicator of wealth, and cattle lifting was a common practice with the kings of ancient India, as with the chiefs of ancient Greece. In the Mahabharata, the theft of cattle by Duryodhana was regarded as an insult, leading to the Battle of Viratnagar. The hero stones commemorate the men who defended such capture or theft of cattle.
Go Grahana, Hassan Museum
Photo Credit: Dr Devarakonda Reddy
4. Pendirudeyurchu, Penbuyyall (Savior of Women)
These commemorate heroes who sacrificed themselves to protect the dignity of women being assaulted by the enemies.
Protecting women's modesty
Photo Credit: Dr Devarakonda Reddy
5. Bete (Hunting)
Hunting was a very popular recreational game in Karnataka for royalty; and killing a wild beast such as a tiger or wild boar was no mean feat. Dogs were trained to corner the boars, and accompanied the men on these hunts. They hunted deer, crocodiles and defended themselves from a bear attack.

The Atakur inscription (939 AD) is unique, commemorating the death of the favorite hound of a grief stricken king (the hound died fighting a wild boar). Melagani located in Mulbagal taluk, Kolar,  has two memorial stones of 10th century erected for heroic endeavor of two hounds namely Loga and Dhalaga. Loga killed 70 boars and Dhalaga 50 boars.
Handi Bete (Wild Boar)
Photo Credit: Dr Devarakonda Reddy
Huli Bete (Tiger)
Photo Credit: Dr Devarakonda Reddy
If you are visiting Karnataka, a great place to see these stones is Agrahara Bachhali, where they are housed in a temple-like enclosure. Make a day trip from Mysore, which is very close.

Monday, August 8, 2016

Ceramic jars at the Goa Chitra Museum, Benaulim

- by Aishwarya Javalgekar

Ceramic Jars at Goa Chitra Museum
If you go to the Goa Chitra Museum in Benaulim, Goa, you'll see these beautiful ceramic jars, in a uniform white and brown design. These elegant jars were traditionally used in Goan households to store cooking oil.

Goan cuisine is a blend of different culinary traditions; Hindu, Mughal and Portuguese. These diverse traditions are brought together by local ingredients such as vegetables, oils and spices, that given the cuisine its sumptious flavour.

The most important oil used in this cuisine is coconut oil.

Coconut oil is extracted from copra, dried pieces of coconut. The oil, which is usually a clear liquid, turns into a creamy white solid in cold weather. Most of the dishes in Goan and South Indian cuisine rely on coconut oil for their authentic flavour.

Apart from coconut oil, sesame, gingelli, groundnut and sunflower oils are also frequently used in Goan food. Other oils used are castor oil, cashew oil, cotton seed oil, neem oil, clove oil and eucalyptus oil.

I can almost picturize the jars, slick with oil, kept in an old Goan kitchen. Can you?

Padayani: The spirit of central Travancore

- By Aishwarya Javalgekar and Deepa Krishnan

Kerala is famous for its rich cultural heritage, and has many popular art forms to its name. But an art form that is perhaps not yet widely known is Padayani; the worship of Mother Goddess, practiced in the Bhagavathy temples of the central Travancore region.
Padayani is not just an art form. It is a community gathering to ensure the physical and mental well-being of the entire village. It is a set of rituals that transcends the boundaries of caste and religion, generating a sense of unity.

The legend says that Padayani originated as a form of prayer to pacify the goddess Kali, after she killed the demon Darika. This art form has several important cultural aspects:
  • Kolamezhuthu - These are beautiful and elaborate coloured drawings of folk deities. Kolams individually embody a certain character associated with spirits and deities. They are made from natural materials which comprise spathes (paalas) of the areca nut palm tree. Natural colours are painted on these paalas using a brush made from the stem of a coconut leaf. 
  • Kolappattu - Folk songs with traditional lyrics that include the exaltation of the deities, as well as requests to obtain their grace
  • Thappumelam - Musical performance specially featuring a Thappu, a drum made by covering a jackfruit hardwood piece with buffalohide
  • Kolamthullal - A dance form that accompanies the festival
  • Vinodam - Satire, an essential part of Padayani! This is performed making fun of petty vanities of people, as well as to target areas for social reform.

In this outstanding video below, you can see entire cultural process explained with English sub-titles. The first 3 minutes are an excellent introduction in Malayalam, without sub-titles, but the rest of the video has wonderful sub-titles.

Some practical information:
Padayani performances at temples are easily accessible from Cochin, Kumarakom or Alleppey. They are performed at night outside Bhadrakali temples, during the Padayani festival, typically between March and April. If you are visiting India this September, you can attend the padayani at the Neelamperoor Bhagavathy Temple at Kottayam on 29 Sep (photo below). It's only a 2hr drive from Cochin, and a 1hr drive from Kumarakom or Alleppey.
You can stay overnight in Kottayam if you prefer. The Athreya Ayurvedic Resort in Kottayam provides excellent therapies, so you can combine a detox stay with a festival visit. They also have yoga practitioners who can teach you yoga. 

If you'd like more information about a tour that incorporates the Padayani festival, please send an email to Or you can also look up the Kerala Festival Calendar (search for "patayani") to see the schedule. 

Saturday, July 30, 2016

Scaffolding at the Taj Mahal

This is a recent picture of the Taj Mahal in Agra.

The Archaeological Survey of India (ASI) is carrying out some restoration work in the interior and exterior of the structure. As you can see, two of the minarets have been covered with scaffolding. We are not sure of when it will come off. We will post an update as soon as it does.

Saturday, June 25, 2016

What is Culture? Thoughts upon seeing the Sarpam Thullal of Kerala

What is culture? It is a way of life, rich with symbols and meaning.

I do not have adequate words to express the many layers of myth, legend, and beliefs that are in this Sarpam Thullal video. This is actually a 3-part video series. Please see it. Look at the number of people involved in it. Look at all the elements. Music, art, craft, religion, food, ecology, environment, people, clothing, all the richness of the land....everything is embodied in this video.

If Sarpam Thullal ends, all of this culture will die. The communities who depend on it for survival will lose a way of life. The musicians will stop singing. The artisans will stop making these crafts. The beautiful sarapakkalams will stop being drawn.

This post is not really about Sarpam Thullal. It is about culture and change. I fear that we are already losing much that is unique about our land. Under our very noses, a whole way of life is being lost through the relentless urbanisation of India. And it's not a slow, gradual change. It is abrupt change, in the space of a single generation.

I agree that change is inevitable. That some of the ways of our forefathers are no longer feasible. But we have much that is good. How do we save this?

Friday, June 24, 2016

Of coconut oil and lighthouses

Coconuts are everywhere in Chennai. If you look at the city skyline, you'll spot some coconut trees for sure. If you wander through the bazaars, you'll find coconuts being sold. And if you peep into kitchens you'll find coconuts in chutneys, sambars, and a zillion other dishes.

But I didn't know it was coconut oil that lit up the beacons of the old lighthouses of Chennai. Man! That must have taken a lot of coconuts! 

Until the 1700's, there were no lighthouses in Chennai. The fisherwomen lit bonfires on the beach, to guide their menfolk back home from their fishing expeditions (I bet they used coconut fronds for the bonfires).

As Chennai became a big trading centre under the East India Company, merchant ships began to feel the need for a 'proper' lighthouse.

The tallest building in Fort St George at the time was the steeple of St Mary's (which you can see in the photo below). But the chaplain didn't want a lighthouse in the church.

So a large oil-wick lantern was installed on the terrace of the officer's mess in 1796, and became the first lighthouse of Chennai.

Fort St George on the Coromandel Coast, Jan Van Ryne (1712–60)
The officer's mess building where the lighthouse was installed, is now the Fort Museum, and you can visit it if you go to Fort St George. The building is not very tall; so Chennai's first lighthouse ended up being only 99 feet above sea level (see photo). 

The old officers mess, which later became the museum
Like I said, the lighthouse used coconut oil for fuel. I was surprised to learn that the light from 12 coconut oil lamps could be seen even 25 miles from the shore.  

It turns out that coconut oil gives a clear white flame. Country mirrors were used as reflectors to intensify the light for signalling ships.

This coconut-fuelled lighthouse continued to function for nearly 50 years. What a lot of coconut oil they must have used up !! :) :) 

Eventually in 1841, a new lighthouse location came up, at what is now the High Court. This lighthouse used an Argand lamp, which was basically a better designed oil-lamp where with just one wick you could get the amount of light of 7 candles. Parabolic reflectors behind the lamp would further boost and concentrate the output.

The Argand lamp provided a smokeless, brighter flame; but its oil consumption was greater. Still more coconut oil :)

Here is a photo of the second lighthouse, which used the Argand lamp.  This lighthouse is now inside the High Court premises and is a protected monument.
Second Lighthouse in Madras, Frederick Fiebig c.1851
The second lighthouse continued to be used for almost 50 years, until 1894, when a third lighthouse was built. The tallest dome of the High Court was used as the third lighthouse, which you can see in this photo:
By this time, electricity had still not arrived. The third lighthouse used kerosene, and thus ended a century of coconut oil lighthouses :)

Wednesday, June 15, 2016

Shrujan Museum (Living and Learning Design Centre) - a labour of love

The Shrujan Living and Learning Design Centre (LLDC) is "the pearl in the necklace of Kutch". Built at a cost of Rs 26 crores, this is a "Living Museum" because there are so many craftspeople in this region actively associated with this museum.
The Shrujan story is known to everyone: how Chandaben Shroff went to Kutch for famine relief in 1969, and then decided that the fabulous embroidery deserved a better market. The first exhibition was of 30 sarees, at Rampart Row in Mumbai. All the sarees were sold out!

Most of the early efforts were all in the form of exhibitions, especially in Mumbai, where the Shroff family is from. But eventually shops were opened. There is now a shop in Bhulabhai Desai Road in Mumbai, and in Safina Plaza in Bangalore. There are also shops in Gujarat (Baroda, Ahmedabad and Kutch). But exhibitions still are a major source of sales.

Shrujan Trust is now close to 50 years old. Over 4000 craftswomen living in 120 remote villages of Kutch and Banaskantha earn a dignified and sustainable livelihood through Shrujan's efforts. An important aspect of this work is that Shrujan sends the textiles, threads, etc to their doorstep and settles payments also at their doorstep as soon as the embroidery is done.

Chandaben says that they don't worry about selling the textiles. Their objective is to provide lielihood. Thus their purchase is always more than their sales! What an amazing woman.

Shrujan also organises eye camps for its women, and provides spectacles. The work that is done is very fine embroidery, and often older women are unable to work due to failing eyesight. See these beautiful sarees, with such fine work, from one of their exhibitions:

LLDC is near Bhuj, in Kutch. The museum complex has three galleries as well as a hands-on gallery. Galleries 1 and 2 will exhibit craft-based shows curated from the LLDC permanent collection. Gallery 3 will exhibit craft-based shows curated from the collections of master kaarigars and private collectors. The hands-on gallery will provide a fun experience in the practice of some of the crafts.

Workshops and short-term courses will also take place in the 125-seat auditorium and 25-seat conference room. These will provide intensive, need-based training to practising craftspersons. Master kaarigars will play a key role as teachers and mentors. They will also have workshops for museum visitors and design/fashion school students.

There's a colletion of photos here, showing the museum being created. Those who enjoy architecture will love the buildings in progress:

Chandaben is now 82. Her daughter Ami now is running Shrujan. Interview with Ami Shroff is here: she is the Director of the museum.

Photos of the museum exhibits/lighting are here:

How to get to LLDC: It is just off the Bhuj-Bhachau highway near the village of Ajrakpur in Kutch. Stay in Bhuj and make the drive. On the way you can visit both Bhujodi and Ajrakhpur, which are major textile centres. Here is a map:

Monday, June 13, 2016

The outstanding Sikandar Nama shawl of Jammu

- by Deepa Krishnan

Sikander Nameh shawl from Jammu, 1852
 "Gulnari rumal", in pure pashmina embroidered with wool
Source: Chandigarh Museum

See this gorgeous embroidered textile? It is a shawl, in soft pashmina, that tells the tale of Alexander the Great.  The shawl is more like a painting than like needlework!

Alexander - or Sikandar as he is called by Indians - came to India in the 4th century BC. This textile is proof that Sikandar's name found its way, not only into Indian vocabulary, but also into Indian textile art. 

The shawl was a gift by a rafugar (an embroiderer) to the rajah of Kashmir in 1852. Perhaps comparing a local rajah with the great Sikandar was a way of subtle flattery? Or perhaps the rafugar was merely showcasing his phenomenal imagination and embroidery skills.

At the corners, the shawl depicts Alexander's life, from his birth to his death. The central figures are influenced by the great Persian epic Shahnameh. At the centre of the shawl, there is a written text, which says:

“This gulnari rumal is submitted to that fountain of all favours and generosity, Maharaja Gulab Singhji, by (the humble) Sayyad Joo, rafugar, resident of the chakla of Jammu in the land of Kashmir on the 15th of the month of Jeth of the samvat year 1909, corresponding to the 6th of the month of Sha’ban of the year (AH) 1268.”

"Gulnari" - what a beautiful word! -  it refers to the red blossom of the pomegranate tree, whose colour is so beautifully incorporated into this embroidery. And "rumal" is a word that is traditionally used for square shawls, not meant for wrapping around the body. This gulnari rumal, then, is a piece for display, rather than use. Samvat 1909 is the Hindu calendar year, and 1268 the Islamic calendar year; the Greogrian calendar equivalent would be 1852 AD.

Gulab Singh by Charles Hardinge,
British Library
The shawl was given as a gift, to Gulab Singh, the first Dogra Maharaja of the princely state of Jammu and Kashmir. Originally the Dogras were vassals of the Sikhs, having got the Jammu area as a grant from Ranjit Singh. After the defeat of the Sikhs in the First Anglo-Sikh War, the Treaty of Amritsar was signed in 1846, whereby the British created a new princely state and sold it to the Dogras, for the grand sum of Rs 750,000 nanak-shahi rupees. Thus began the Dogra kingdom. Naturally, the craftsmen in the area sought the patronage of Gulab Singh to ensure the sustenance of their embroidery craft. Especially because the export market for shawls was already threatened in the mid-1800's by imitation products from Europe.

Today, we associate Kashmiri shawls with elaborate and delicate embroidery. But actually, this kind of fancy embroidery on shawls was quite unknown before the 19th century. Surprised? It's true. Earlier, all shawls were woven or brocaded on hand looms. They were called 'kani' shawls.
Kani shawl from the TAPI Collection, with Kashmiri butas
But in 1803, a man called Khwaja Yusuf, on the request of an agent from Constantinople (Istanbul), produced shawls entirely with needle embroidery. These 'amli' shawls changed the very nature of the shawl trade, because they took less time, cost less, and provided a great deal of variety in story-telling. Loom-woven shawls continued to be made and valued, but amli shawls gave the trade an unprecedented boost. In 1803 there were only a handful of embroiderers in Kashmir, but by 1823, there were as many as 5000 of them. And the work they did was so good, that Europeans who encountered the work wanted to spirit away the workers!
Amli shawl from, see this link for larger pic
In 1822, William Moorcroft, an employee of the East India Company who came to the area for trade wrote to the British Resident at Delhi and suggested that "Amongst the many thousands of individuals employed in the Shawl trade, in Kashmeer, it would probably be no difficult task to induce two or three families in a noiseless way to leave that country (for England) …." After all, he said, Louis XV of France had "procured Workmen in Muslin from India"; even though, he added, "through the negligence of his Ministers many of them perished through want". Fortunately these transplantation schemes came to naught. 

Empress Josephine, portrait by Jean-Antoine Gros, 1808
All through the early 1800's, the demand for Kashmir shawls grew, especially in France. In the French court, the Empress Josephine draped herself in colourful shawls, and the buta motif of Kashmir began to appear in royal clothing as an elongated paisley.

Soon, local versions of the shawls began to be manufactured. Factories in Paisley, Norwich, Edinburgh and Lyon began to imitate Indian shawls. In fact, in 1842, the town of Paisley exported 1 million pounds worth of shawls! 

It was the Franco-Prussian war of 1870 which finally struck a body-blow to the Kashmiri shawl industry, because it caused a sharp fall in the demand in France for authentic Kashmiri shawls. Eventually, there was large scale unemployment in the shawl industry of Kashmir, and by the beginning of the 20th century, shawl making had become a small handicraft industry instead of a major revenue earner for Kashmir. 

Even today, embroidered Kashmiri shawls are a very small handicraft industry, patronised mainly by discerning traders for the export market. The extremely fine, high quality work of the past, both kani and amli, is increasingly difficult to find.

Thursday, June 9, 2016

Panj Sarovar Yatra - Journey to The Five Sacred Tanks of Amritsar

- by Deepa Krishnan

At the heart of Amritsar is the most sacred tank of the Sikh faith; the Amrit Sarovar. This is the tank from which the city of Amritsar gets its name. In the centre of the sacred water tank is the golden temple.

The tank was excavated in the late 16th century / early 17th century, on land that was already considered to be sacred. The work was done by devotees.

Before the large tank was excavated, the site was a low-lying area with a small pond, surrounded by a large number of shady trees. Guru Ram Das, the fourth guru of Sikhs, had been searching for a place to establish a new Sikh centre. Although Guru Ram Das began the construction of the tank and temple on this land, it was completed by his son, Guru Arjan.

There are many legends about the land on which the Amrit Sarovar has been excavated.

One legend is about the Amrit Kund (Spring of Nectar). Mentioned in the Puranas and the Hindu epic Ramayana, the Amrit Kund is believed to have been an ancient place of worship that lost its importance due to the rise of Buddhism.

Another story is of Guru Amar Das (the third guru), who found near the pond a herb to cure the skin ailment of Guru Angad (the second Guru). Yet another local story is of Rajni, whose husband was cured of leprosy after taking a dip in the pond.

Whenever you visit the golden temple, you will see pilgrims take a sacred dip in the Amrit Sarovar. It is believed to be the holiest of experiences.

But Amrit Sarovar is not the only sacred tank in Amritsar. You can do a pilgrimage walk, the "Panj Sarovar Yatra", covering 5 important tanks, including Amrit Sarovar.

The other four tanks are:
  • Gurudwara Shri Santoksar Sahib - the oldest sacred tank in Amritsar, and said to be the first sarovar in Sikh history
  • Gurudwara Shri Ramsar Sahib - the smallest of the five sarovars, marking the spot where the Guru Granth Sahib took form
  • Gurudwara Shri Bibeksar Sahib - the sarovar built by the sixth guru, who introduced martial arts and weapons
  • Gurudwara Mata Kaulsar Sahib - named after a holy lady who was the follower of the sixth guru  
The tanks are nearby and you can explore the area on foot and rickshaw. On the way, you will also see several historic spots of Amritsar, such as the Jallianwalla Bagh and the Baba Atal Sahib.

Please write to if you want more information about the Panj Sarovar pilgrimage.We would be happy to explain the sites and the sequence.

Saturday, June 4, 2016

Jeep Excursion to Kolukkumalai

- Guest post from Patricia Brown, Canada, who visited Kerala last December 
(with edits by the Magic Tours Team)
All photos by Patricia Brown
Kolukkumalai is not a familiar name, even to those who have toured Munnar before. 

It is home to the highest tea plantation in the world, with the tea grown here possessing a special flavour and freshness because of the high altitude. 

Technically, Kolukkumalai belongs to the state of Tamil Nadu. It is a small hamlet in Bodinayakanur Taluk in the Theni District of Tamil Nadu. Although we begin the drive from Munnar in Kerala, we enter Tamil Nadu in order to reach Kolukkumalai.

The journey up to the hamlet is extremely rough. The real climb starts past Suryanelli, a small town 23 kms east of Munnar.  The bumpy ride through the rocks is an understatement.  The distance up is less than 10 km; but it takes about one and a half hours to reach the destination.

The tea factory is old and still uses machinery from the British rule.

The travel is through some of the most scenic places one will ever see:

The Plantation workers' houses

The ride back down: