Tag: Vintage photos

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Pandit Woman by Pandit Vishwanath, 1922

Kashmir women do not have a working dress. This one has been squatting on a filthy bank cleaning her greasy pots with mud whilst wearing all her gold and silver and precious stones. She has no trinket box at home nor any place to store anything, so besides wearing all her clothes and valuables she has both pockets full, and tucked into her sash a handkerchief, knife, comb and snuff-box, and in the fold of her sleeves snuff and sugar in screws of paper, a needle and cotton and various other things.

The writer must have caught hold of her and given her a good shake and out must have tumbled all her possessions. A needle, a knife, a snuff-box. From the description, I have heard stories about snuff boxes; practice of cleaning pots with mud continued well into the 90s.  And then slowly mud was replaced by Nirma.

Photo by Pandit Vishwanath, a student of Biscoe and the first Kashmiri photographer.Found it in the book ‘Kashmir in Sunlight & Shade: a Description of the Beauties of the Country, the Life, Habits and Humour of its Inhabitants, and an Account of the Gradual but Steady Rebuilding of a Once Down-trodden People’ (1922) by Cecil Earle Tyndale-Biscoe.

The thing that really interested me in the photograph is her footware. Must be the famous Pulhor [ recent photo] woven from leaves of Iris ( Krishm in Kashmiri ).

(I suspected it) Turns out  she is wearing Krav or wooden sandals.
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Panditanis


With graceful steps, erect and slow
Adown the stone-built, broken stair
The panditanis daily go
And on their head help high they bear

Bright vessels, which they stoop fill
Beneath the bridge’s wooden pier:
In pools of clouded amber still
Which gurgle deep and glowing here.

Their movements of unconscious grace
Glint in the Jhelum’s flowing stream
Where rich hues shimmering interlace
And in the glancing ripples gleam,

Then with their slender rounded arms
They poise the shining lotas high,
Ot bashful, with half feigned alarms
Draw close their veils with gesture shy.

Bedecked by jewels quaint of form
In pherans robed, whose soft folds show
Tints dyed by rays of sunset warm
Flame, crimson, orange, rose aglow!

With you gay tulips they compare
Which on these grass-grown house-tops blow:
What types for artist’s brush more fair
Does all Srinagar’s city know?

~ Muriel A.E. Brown
Chenar Leaves: Poems of Kashmir (1921)
Muriel Agnes Eleanora Talbot Brown was the daughter of Lieutenant-Colonel Sir Adelbert Cecil Talbot, Resident, Kashmir 1896- 1900. And first wife of Percy Brown, art historian famous for his work on History of Indian Architecture ( Buddhist and Hindu, 1942 ).

 Another one of her poems. 

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Photographs of Kashmir, 1921

Here are some old photographs of Kashmir from the book ‘Topee and turban, or, Here and there in India’  (1921) by Newell, H. A. (Herbert Andrews, b. 1869). Photographs are by a Sialkot based photographer named R.E. Shorter.

Photograph of the Chenar Bagh on the Dal Canal at Srinagar
Third Bridge on Jehlum – Fateh Kadal. Can see Hari Parbat in the background.

Fishing in Dal
Kralyar Bank
View of Nanga Parbat from Rupla Nallah
Panjitarni on route to Amarnath
Shalimar Bagh
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Old Photograph of Pandit Woman, 1921

Found this incredible rare old photograph of Kashmiri pandit woman in a travelogue ‘Topee and turban, or, Here and there in India’  (1921) by Newell, H. A. (Herbert Andrews, b. 1869 ). The photograph by R.E. Shorter was used as the frontispiece for this book.. 

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Bedecked by jewels quaint of form
In pherans robed, whose soft folds show
Tints dyed by rays of sunset warm
Flame, crimson, orange, rose aglow!

– lines from poem ‘Panditanis’ by Muriel A.E. Brown
(Chenar Leaves: Poems of Kashmir, 1921)

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I have previously posted old photographs of Kashmiri Pandit women Here and Here

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Update [Thanks to Avi Raina]

The tight bracelet around the neck was known as ‘Tulsi’ and long teethy necklace was known as ‘Chapkali’.

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Illustrated Kashmir, 1870

Found these in ‘Letters from India and Kashmir’ by J. Duguid, 1870. [The illustrations are by MR. H. R. ROBERTSON, and engraved by MR. W. J. PALM KB, principally from the writer’s Sketches.]

View from Shankarachary . Can’t take camera up the hill these days.

If you take the road to Srinagar, a somewhat similar scene will greet you welcome.
Another familiar scene from Gulmarg. Godawalla and his Goda.
Familiar sound. Panic of Murgies.
Shawl-Wallas
Sheer Chai time.
Woman
Manasbal
On Sind river. Believed at once time to be the longest bridge ever in Kashmir having twelve arches.
Suspension bridge at Uri.
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Old Biscoe School Photograph collection

Old photographs related to Biscoe School found in Tyndale Biscoe’s book ‘Character Building in Kashmir’ (1920) –

 
Second fleet on the way through Srinagar
 
Embarkation Contest: The first boat afloat wins the prize

 
One of the School Boats and the Crew
 
(Clockwise:) Schoolboys at Road making, Peace Day Celebration, Carrying Logs for School Building, Dispensing Medicine during Cholera Epidemic

 
The Wular Lake, Kashmir

One of the popular spots for boating expeditions

 
The C.M.S. School for Girls, Srinagar
 
One of the Brahmin Lies Reproduced on Paper

The above photograph has Biscoe boys dragging a “dead dog”. The story:

The school and particularly the methods of Mr. Biscoe faced stiff opposition from orthodox people of Srinagar, often leading the attack were Brahmins and the supporters of other “more normal” Schools including ones that had the backing of Mrs. Annie  Besant, of theosophical fame, who opened Hindu School, on the other bank just opposite the CMS school near the third bridge of Srinagar.  Often local Newspapers were filled with News snippets targeting the school and its way of functioning. In one such news story, the paper claimed that Mr. Biscoe made Brahmin boys drag dead dogs through the city. Stange as the news may seem,  Mr. Biscoe’s response was equally typical. He writes in his book ‘Character Building in Kashmir’ (1920):

Many of the native papers had done us the honour of telling their readers what they thought of us, and gave accounts of what had not, as well as of what had, happened chiefly the former. For many of the Indian papers greedily swallow the lies made red hot in Srinagar. One of the yarns that appeared is worth quoting :

” Mr. Biscoe, principal of the Church mission school in Srinagar, makes his Brahman boys
drag dead dogs through the city.”

This ” spicy ” bit of news took our fancy, and we thought it a pity that one of these yarns at least should not be founded upon something tangible, so we decided to help the editor of the paper in this matter.

We possessed an obedient dog, a spaniel, who was in the habit of “dying” for his friends when required to do so. The rest of the cast was quite easy a party of boys, a rope, and a photographer. The obedient spaniel died, and remained dead while we tied a rope to his hind leg, and placed the boys in position on the rope for the photographer to snap.

So henceforward if ever we find a citizen disbelieving Srinagar yarns, especially those spun against the schools, we can produce this photograph to show that one at least of their stories is true. Papers may err, but cameras never (?).

 
Helter-skelter: School Cleaned in Twenty-five Seconds

They still play these “cleaning” games in schools across the J&K state, but I doubt anyone can beat that number, they can barely manage the students to take these exercises seriously.

In the above  photograph you can actually see the famous “Monkey-Poles” of Biscoe School.  I was admitted to the school in the later 1980s as a young boy, only six or seven years old. Perhaps LKG, and stayed till 3rd standard. I distinctly remember relatives asking me if I had seen the famous  “Money-pole”. I had no idea what they were talking about. From their talks, I could infer that in Biscoe school bad boys were made to climb up the “Monkey Pole”. I didn’t know what the big deal was with that. Sounds fun. Unless. Unless, the pole had nails. So I always imagined that the pole had nails.

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Biscoe School Images from “Beyond The Pir Panjal: Life and Missionary Enterprise in Kashmir” (1912 ) by Ernest F. Neve –

 
Fleet Paddling Past The High School

 
School Sports. A Splash Dash.
[Update: Photographer Randolph B. Holmes, (‘Holmes of Peshawar”)]. Year 1915.

I love this photograph. [A story for later]

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“In all things be men”. Missionary exercises for Character building in Kashmir.

In response to a comment by Dipen, who I know is still a “Biscoe Boy”.

Dipen pointed out Mr. Biscoe’s campaign of making “man” out of  meek Kashmir. In fact, making a “Man” out of Kashmiris was one of the main objectives of the Biscoe (in particular) and early Missionaries sent to Kashmir (in general). And Kashmiris had to be forced into this new mold. So they came up with many methods and exercises and exercises.

[Image: The motto and crest of Biscoe School engarved on its main gate. Taken in June 2008 while I walked past my old school]

Here’s an extract from “Beyond The Pir Panjal: Life and Missionary Enterprise in Kashmir” (1912 ) by Ernest F. Neve that shed light on how this ‘man-making’ exercise was carried out:

The character of the Kashmiri boy is not good. He is often studious, but is usually untruthful, conceited, superstitious,cowardly, selfish and extremely dirty. The motto of this school is ” In all things be men.” “The crest is a pair of paddles crossed. The paddles represent hard work or strength, the blade of the paddles being in the shape of a heart reminds them of kindness (the true man is a combination of strength and kindness). The crossed paddles represent self-sacrifice, reminding them from Whom we get the greatest example and from Whom we learn to be true men.”

All over the city, boys may be met who wear this badge and they may be appealed to by any one in difficulty, distress or danger, as they have been taught to be ready to render service at all times to those who are in need.

The object of the principal of the school, the Rev. Cecil Tyndale-Biscoe, is to train all his boys and not only those who are clever or strong. In a little book entitled Training in Kashmir, he explains his methods. ” We give fewer marks to mind than body because Kashmiri boys prefer their books to their bodily exercise. Marks in sports are not given necessarily to the best cricketer or swimmer but to the boy who tries most. If we always reward the strong, as is the custom of the world, we discourage the weak and often they give up trying. The energy of the staff is not concentrated on turning out a great cricket eleven, or great anything, for all those boys who are good at any particular sport are naturally keen and do not need spurring on ; where the stress comes, is hi the case of the weak, feeble, timid boys; it is they who require attention; it is they who specially need physical training and careful watching. Of course this system does not make a brave show, for the strength is given to the bulk and not to make brilliancy more brilliant. We are working for the future, the race of life, and must therefore fit all the boys for it, not a few special ones in order to make a show. Then again sports are not entered into for sport’s sake, but for the results. Boys should have strong bodies so that they may help others who have weak ones. Again boys are not rewarded by prizes for sports, as we feel that true sport in the West is being killed by * pot-hunting.’ We pit one school against another, giving marks to the school and not to the boys, and the school that wins the greatest number of marks in regattas and sports wins the challenge cup. In this way we hope to take the selfishness out of games and create a true desire for honour for the school and community, as opposed to the individual.”

The method of marking adopted in this school gives an idea of the thoroughness of the education, and will show the immense value of such an institution, both from a moral and political standpoint. One-third of the possible marks is allotted for moral proficiency, one-third for physical, and the remaining third for scholarship. The advantages of this are not only that every boy has a chance, but above all that the boys are trained to regard conduct and good citizenship as at least as important as book learning, and that sound bodies are as necessary as sound minds. With regard to conduct, it is not passive good behaviour that gains marks, but actual deeds of kindness. The activities of the Mission School are very varied. A large fire breaks out in the city and spreads with the utmost rapidity among the wooden houses, 3000 of which are burnt. The school work is stopped for the day and the principal and boys take along their fire-engine and fight the flames, sometimes at risk to their own lives, saving those of women and children in danger. The protection of women from insult, kindness to old people and invalids, the rescue of those in peril of drowning, and prevention of cruelty to animals, are some of the works of ministry, which the boys are encouraged to undertake. Although Brahmans may not touch a donkey, they may drive it or lead it with a rope. And one winter hospitality was shown by the Mission School to over a hundred starving donkeys, some of which would certainly have otherwise perished in the streets, where they are sent by their owners to pick up food as best they can. Physical training includes gymnastics, drill, boating, swimming, football and cricket, and the aim is to make the boys healthy and strong, promote esprit de corps, discipline, reverence for authority and a due sense of obedience and subordination. In scholarship there is an ordinary curriculum, including daily Bible lessons. Many of the boys are very young and their instruction elementary. Of the seniors not a few have successfully passed the matriculation examination of the Punjab University. In connection with the school there is a sanitary corps, which, armed with pick and shovel, will often give an object lesson to the people of Srinagar by visiting some specially dirty court or lane and showing the inhabitants what is required to keep it clean. Sometimes, too, at the hospital a group of Mission School boys arrives to take out convalescents for an airing on the lake, where they provide tea at their own expense and bring them safely back in the evening.

Most of these stories became part of local legends connected with this fine institution.

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The meaning of motto and crest of Biscoe school in words of Mr. Tyndale Biscoe, from his book ‘Character Building in Kashmir’ (1920):

As some people do not quite approve of the motto for the mission school, let me explain what it means to the staff and the boys, whatever other sinister meaning it may appear to have to others.

I will first say what it does not mean by the following incident. A certain lady, visiting the
schools many years ago, asked one of the little boys what was the meaning of his school motto, and he answered : ” In all things we must not be women.” This lady, knowing only too well the superior attitude taken by men towards women in this country, naturally did not think we had chosen a very gallant motto. As a matter of fact, we mean by men true men, i.e. those who combine kindness with strength. For we have all met the half-man specimen, the kind fools and the strong brutes. The perfect man is after the pattern of the Man Christ Jesus.

The paddles stand for hard work and strength.

The heart-shaped blade for kindness.

The paddles are crossed to signify self-sacrifice, and remind us of the one great Sacrifice for all on that Cross of shame which is now an emblem of salvation, sacredness, and service.

This school badge means service. The boys understand that, if they wear this badge (they may wear black and red rosettes instead if they wish), they must be ready to render service to any one who calls upon them in difficulty and danger, as the people in England look to the police to help them. And I am glad to say that of late several boys have not been called upon in vain. This idea has quite taken on and adds much to their self-respect, since it is a badge of honour which must be lived up to. This service includes animals as well as humans.

[Image: “Second fleet on the way through Srinagar” found in book Biscoe’s “Character Building in Kashmir” (1920). More Old Biscoe images here]
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Pandit Women, 19th century group photograph

They had names like:
Arandati, Soomawati, Kud’maal, Yembarzal, Umbrawati, Maat’kuj, Indrawati, Janki’maal, Ri’tch’maal, Kong’maal, Durgawai, Battin’ded, mather’ded, Raaj’ryen, Sang’maal, Tarawati – (Tara, Tarawati, Taeer) and Savidaan’ded (she was always alert, hence the name. Once she even caught a thief who had cat crawled up the walls and into the house through a window. When alert Savidaan’ded saw the thief, she offered him food, fed him, pointed the spots where to find the gold and other precious things. He thanked her, told her she was a great and pious lady who fed a poor man like him. She said it was nothing, all God’s will. Then just as he thanked her once more, turned and started to climb down the window, she pushed him, sending him into a free fall, he fell down – Second floor, first floor and hit the ground, it broke his legs. Then she raised an alarm.)

Next generation, their daughter and daughter-in-laws had names like Lata’showri, Janki’showri and so on.

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Came across this rare vintage  group photo of Kashmiri Pandit woman at columbia.edu . Probably late 19th century. A line at the bottom of the photograph written in French read: Femmes Cachemiriermes. Caste des Pundites.
The line helped identify that the women in this photograph are Pandit but I had my doubts, for one, there are too many ear ring, and all important dejhoor does not seem to be one of the ear rings, no bindi on forehead (only one, standing second from right, appears to sport one ), dress is too designer. A cursory look and they seem Muslim.

I showed this photograph to my mother and ‘Muslim’ was her verdict. I pointed out the french caption. My mother looked at the picture more carefully and changed her verdict. They are definitely Pandit woman, the definitive proof, their Pheran has Laad, a fold down towards the bottom of their dress.

Then I asked my mother to give me some names.

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Stats on Year of Old photograph Video

I had uploaded this video to Youtube on June 02, 2008. It has been a year since then and and here I am share the stats of this video.

Basic stat

Year of daily views looks like this

The actual views as of 2 June 2009 was 28XX something. The star rating (even that half star wan’t missing till a month ago) and the count for ‘Favorited’ tells me that the video is fairly well appreciated by the users.

A year ago, I hadn’t stated this blog, so most of the views come from my other blog [At The Edge]. At no. 2 spot is a post from Kashland (a sort of ‘Kashmiri’ Facebook with lot of features but not too fancy a name).

Comments Stat

No nasty comments were made, not a single comment had to be moderated (and I hope it remains like that!). Almost all the comments are by Kashmiri Muslim men.  Interestingly, the first few readers of this blog, much to my surprise, were Kashmiri Musilms.

Where do these commenter come from?

A couple of comments are from West and these include a nice comment by the author of a ‘Jesus in Kashmir’ book [my take on the subject of the book ].
No comment by Kashmiri pundit (although the video did make it way to atleast one Kashmiri pandit blog directed at young but typically too heavy on religion and ‘culture is dying’).

Stat of

They stats are normal and ‘as expected’, stats that fit in with the general viewership of Youtube i.e.  lot of males in the age group of  25-34.

Insterstingly, the video was posted on Kashland by a young Kashmiri Muslim girl.

Where do these viewers come from?

And here’s how they reach the video:

And that the reason why Kashmiris hate the Danish rock band ‘Kashmir’: we search for Kashmiri song and we get some rock song on top of the search result page and not the authentic Kashmiri music. And that’s why Kashmiris hate Led Zeppelin too…did they have to name it Kashmir if they even hadn’t been to Kashmir. And now we Kashmiris have to click some more just to get the real stuff on Kashmir. (Just kidding! I love Led Zeppelin and love even the Danish “Kashmir’  – Rocket Brothers is great [video] and they sound good )

What do they see and how do they see?

Hits its first peak on old photographs of Jelhum

Starts to declines on a series of photographs of Nautch girls [click to read more about them]

Gets low

Starts to rise again on ruins

Reaches for peak as the images move to pandit temples

Hits the highest peak on the iconic photograph by Henri Cartier-Bresson. Stays at peak for the photograph of  Jehlum.

Starts to decline again.

Continues to decline and crosses over into negative as photographs start to depict the common, the ugly and the harsh. And the credits.

A stir at the mention of music.

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If any one faculty of our nature may be called more wonderful than the rest, I do think it is memory. There seems something more speakingly incomprehensible in the powers, the failures, the inequalities of memory, than in any other of our intelligences. The memory is sometimes so retentive, so serviceable, so obedient; at others, so bewildered and so weak; and at others again, so tyrannic, so beyond control! We are, to be sure, a miracle every way; but our powers of recollecting and of forgetting do seem peculiarly past finding out.

– Jane Austen, Mansfield Park

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Oldest drawings of Khir Bhawani (1850s) By William Carpenter Junior

William Carpenter Junior(1818-1899), London born water colorist son of a portrait painter Margaret Sarah Carpenter, came to India in 1850 to draw people and scenery. In 1854, he came to Kashmir, staying for a good enjoyable year till 1855, producing some of his best works. William Carpenter Junior returned to England in 1857 and exhibited his new Indian paintings at the Royal Academy where they stayed on display for the next eight years. Many of these paintings were also reproduced in The Illustrated London News as special supplementary lithographs.

Following are two Kashmir drawings by William Carpenter Junior published in Illustrated London News, June 1858

old drawing khir bhawani

Caption: A Hindoo fair in Cashmere
[Update 2, Augm 2018: I finally managed to acquire the original image. The accompanying image makes it clear that the above image is of Jwala Ji shrine, Khrew. It is now obvious that the water body depicted is the spring at the bottom of the hill. ]

pandit pilgrim in river at Kheer bhawani kashmir

The caption for the drawing does not mention the location of the fair but without doubt this fair was held at the Khir Bhawani Spring located at Tulmul village in Ganderbal district of Kashmir.

This drawing presents the scene of Pandit pilgrims performing the ritual of purification bath in the ice cold waters of the stream that surrounds the holy island. The stream is called Syen’dh in Kashmiri (and originates in Gangbal-Harmukh ) and is not to be confused with Sindhu (Indus) River. In older days, the pilgrims mostly used to reach the island spot in boats, doongas and wade through swamps and marshy lands. The perspective of the drawing reveals that William Carpenter was looking at the island from across the stream. In the background of the drawing, one can see the camp tents of the pilgrims pitched on the central island under the shade of chinar trees. The fair is still held annually in the month of June with the pilgrims camping out at the wonderful location for days.

old image of kheer bhawani in kashmir

Caption: Hindoo Festival, Cashmere – from a photograph by W.J Carpenter, Jun

temple at kheer bhawaniIn this drawing we can see Pandit men and woman sitting, surrounded by chinar trees, around the sacred spring (not visible but its end corner marked by flags and staffs*). The scared spring (naag) is believed to be the manifestation of an ancient goddess, who manifested herself as a serpent (naag) at this location to a Pandit.  According to the local legend, one Pandit Govind Joo Gadru had a vision of the serpent goddess who revealed the spot to him in dream. The Brahmin then arranged a boat and rowed through the marshy lands of Tulmul carrying a vessel of milk. Upon discovering the spot revealed by the goddess, he pored out the milk. Soon afterward, Kashmiri Pandit, one Krishna Taplu, had the vision of the same serpent a goddess who led him to the same holy spot. As time passed, the spot, marked in the marshes by flags and staffs, slowly became popular among the Kashmiri Pandits. The goddess became known as Rajni (Empress), Maharajini(The Great Empress), Tripurasundari (the same deity at Hari Parbat), Bhuvaneshwari and most famously as Khir Bhawani. The last name because it became the religious practice for the people to pour into the spring a dessert called Khir made of rice, sugar and milk.

A temple was much later built on the island under the Dogra rule of Ranbir Singh(1830 -1885) and his son Pratap Singh (r. 1885-1924).  Also, a goddess idol and a Shiva linga ( both believed to have been found in the waters of the spring) together were installed in a high chamber built inside the spring. A Shiv Linga and an idol of Goddess together cannot be found in any other hindu holy place. The work on temple was completed in the time of Maharaja Pratap Singh in 1920s.

Earlier in 1888 , British Land Settlement Commissioner to Kashmir, Walter Lawrence wrote about this place: 

Khir Bhawani is their favourite goddess, and perhaps the most sacred place in Kashmir is the Khir Bhawani; spring of Khir Bhawani at the mouth of the Sind valley. There are other springs sacred to this goddess, whose cult is said to have been introduced from Ceylon. At each there is the same curious superstition that the water of the springs changes colour. When I saw the great spring of Khir Bhawani at Tula Mula, the water had a violet tinge, but when famine or cholera is imminent the water assumes a black hue. The peculiarity of Khir Bhawani, the milk goddess, is that the Hindus must abstain from  meat on the days when they visit her. and their offerings are sugar, milk-rice, and flowers. At Sharka Devi on Hari Parbat and at Jawala Mukhi in Krihu the livers and hearts of sheep are offered. There is hardly a river, spring, or hill-side in Kashmir that is not holy’ to the Hindus,and it would require endless space if I were to attempt to give a list of places famous and dear to all Hindus. Generally speaking, and excluding the Tula Mula spring, which is badly situated in a swamp, it may be said that the Hindu in choosing his holy places had an eye for scenery, since most of the sacred Asthans and Tiraths are surrounded by lovely objects. 

Interestingly, just around the start of the 20th century, Maharaja Pratab Singh, weary of curious European visitors who insisted on walking on the island with their shoes on and who fished in the sacred river waters surrounding the island, issued government decrees putting a check on their movement to this shrine.

Today, there is no historical account to inform us whether William Carpenter Junior had his shoes on or off while he visited the spring of Khir Bhawani and worked on those beautiful drawings.

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Found these old images (albeit no mention of Khir Bhawani there) at the great resource columbia.edu

Rest of the photographs were taken by me in June 2008.

Photograph 1: A Hindu pilgrim, silently reciting some scripture, standing on one leg (with a little support) in water of the stream surrounding the island. I came back two hours later and he was still there.

Photograph 2: The view of the holy spring, flags, chinar trees and recently tiled ground of the island.

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*Flags and Staffs: Walter Lawrence, in the aftermath of great flood of 1893 in Kashmir,  recorded a curious practice prevalent among Kashmiri people. He wrote, ‘Marvellous tales were told of the efficacy of the flags of saints which had been set up to arrest the floods, and the people believe that the rice-fields of Tulamula and the bridge of Sumbal were saved by the presence of these flags, which were taken from the shrines as a last resort.’

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For more about Kheer Bhawani, you can read the book ‘A Goddess is Born: The Emergence of Khir Bhavani in Kashmir’ By Dr. Madhu Bazaz

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